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This week’s Parashah describes the Bigdei Kehunah / the garments of the Kohen Gadol and the other Kohanim. We read about one of them, the Choshen Ha’mishpat / Breastplate of Judgment (28:29-30), “Aharon shall bear the names of the sons of Yisrael on the Choshen Ha’mishpat on his heart . . . Into the Choshen Ha’mishpat you shall place the Urim and the Tumim, and they shall be on Aharon’s heart when he comes before Hashem, and Aharon shall bear the judgment of Bnei Yisrael on his heart constantly before Hashem.”

Why does the Torah say three times that that the Choshen should be worn over Aharon’s heart? R’ Baruch Mordechai Ezrachi z”l (1929-2023; Rosh Yeshiva of Yeshivat Ateret Yisrael in Yerushalayim and Modi’in Illit) explains: In fact, the Torah is not telling us at all where the Choshen should be worn; we already know that from the prior verses that describe how the Choshen should be hung from the Kohen Gadol’s shoulders. Rather, our verses are telling us that there are three subjects that the Kohen Gadol should keep on his heart always: the names of the sons of Yisrael--i.e., his brethren; the Urim V’tumim--i.e., the Name of G-d; and the judgment of Bnei Yisrael--i.e., the needs and best interests of the Jewish People.

The Gemara (Shabbat 139a) says that Aharon merited to wear the Choshen because was not jealous when his younger brother Moshe was appointed Hashem’s emissary to take Bnei Yisrael out of Egypt; to the contrary, Aharon rejoiced when he saw Moshe. R’ Ezrachi observes: The Gemara is teaching that the fact that Aharon was able to empty his heart of selfish feelings was what made him suited to carry the Jewish People on his heart. (Birkat Mordechai 5759-5763)

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“Now you shall command Bnei Yisrael that they shall take to you pure, pressed olive oil for illumination, to kindle the lamp continually. In the Ohel Mo’ed / Tent of Meeting, outside the Parochet / Partition that is near the Testimonial-Luchot, Aharon and his sons shall arrange it from evening until morning, before Hashem, an eternal decree for their generations, from Bnei Yisrael.” (27:20-21)

R’ Aryeh Yehuda Leib Teomim z”l (1727-1831; Brody, Galicia) asks: Why does the verse command expressly that the olive oil be given to Moshe? Also, why was it necessary to mention that the Menorah was “near the Testimonial-Luchot”? Lastly, why is this Mitzvah in particular called “an eternal decree for their generations”?

R’ Teomim explains based on the Gemara (Shabbat 22b), which asks: Does he need the Menorah’s light? For all of the 40 years that Bnei Yisrael were in the desert, they traveled by Hashem’s light! (Many understand the Gemara to be asking: “Does He--Hashem--need the Menorah’s light?” However, the Tosafot explain the Gemara to be asking: Did Aharon need the Menorah’s light when he entered the Ohel Mo’ed? The Pillar of Cloud illuminated Bnei Yisrael’s entire camp!) The Gemara answers that the purpose of the Menorah is not to give light, but rather to testify that the Shechinah resides among Bnei Yisrael. How so? Because the “western light” held the same volume of oil as the Menorah’s other lights--enough for a long winter night--yet it remained lit for 24 hours. [Until here from the Gemara]

R’ Teomim continues: If the purpose of the Menorah were to illuminate the inside of the Ohel Mo’ed for the Kohanim, then perhaps the Kohanim should supply the oil. However, since that was not its purpose--rather, it was meant to testify to Hashem’s Presence among the Jewish People--it was appropriate that “public” oil be used. Therefore, the Torah commands that the oil be give to Moshe--so he could acquire it on behalf of all of Bnei Yisrael. This also explains why the Torah says that the Menorah should be “near the Testimonial-Luchot,” for the Menorah itself provided testimony.

R’ Teomim concludes: The miracle that the western light remained lit for 24 hours ceased with the passing of Shimon Ha’tzaddik, early in the Second Temple period. One might think that there was no longer a reason to light the Menorah at the point, since it no longer testified to the Shechinah’s Presence. To dispel such a notion, the Torah says, “an eternal decree for their generations.” (Ya’alat Chen)

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“And you shall speak to all the wise-hearted people whom I have invested with a spirit of wisdom . . .” (28:3)

R’ Levi ben Gershon z”l (Ralbag; 1288–1344) writes: We learn from here that all wisdom that a person has comes to him from Hashem. Ralbag adds for emphasis: “And that is the absolute truth!” (Perushei Ha’Torah L’Ralbag)

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“You shall engrave the two stones with the names of the sons of Yisrael . . . You shall place both stones on the shoulder straps of the Ephod, remembrance stones for Bnei Yisrael. Aharon shall carry their names before Hashem on both his shoulders as a remembrance.” (28:11-12)

Rashi z”l comments on the words “as a remembrance”: “So that Hashem will see the names of the tribes written before Him and He will remember their righteousness.”

R’ David Meir Krolewiecki z”l (Lomza and Warsaw, Poland; late 19th century) writes: Rashi is addressing an apparent redundancy in the verse--”remembrance stones . . . as a remembrance”--and his explanation may be understood in light of the following idea:

We read (Vayikra 26:42), “I will remember My covenant with Yaakov and also My covenant with Yitzchak, and also My covenant with Avraham I will remember . . .” Why is this verse included in the Tochachah / the terrible punishments that are foretold to come if Bnei Yisrael reject Hashem? R’ Yeshayah Halevi Horowitz z”l (the Shelah Hakadosh; rabbi of Prague and Yerushalayim; died 1630) explains: We tend to think that it is good for us if Hashem remembers the Patriarchs, but that is not necessarily so. When we are unworthy, it can be bad for us if Hashem remembers the Patriarchs, for He may compare us unfavorably to our Forefathers and become even more angry with us.

Rashi is saying, R’ Krolewiecki writes, that our verse is not redundant, for there are two different remembrances spoken of in the verse: (1) “Remembrance stones for Bnei Yisrael,” and (2) “Before Hashem . . . as a remembrance.” If the stones remind Bnei Yisrael who their ancestors were--the twelve sons of Yaakov--and Bnei Yisrael act in a way that befits the descendants of such righteous people, then, says the end of the verse (as explained by Rashi), “Hashem will see the names of the tribes written before Him and He will remember their righteousness” in circumstances that will be good for Bnei Yisrael. (Divrei Negidim: Imrei Kedem)

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“It shall be on Aharon's forehead so that Aharon shall bring forgiveness . . .” (28:38)

The Gemara (Yoma 7b) records a dispute whether the Kohen Gadol’s Tzitz / headband atones for sin when the Kohen Gadol is not wearing it. Rabbi Yehuda says that it does not, as implied by a straightforward reading of our verse. Rabbi Shimon, however, holds that it does atone even when the Kohen Gadol is not wearing it, as long as it is whole. [Until here from the Gemara]

R’ Eliyahu Ha’Tzarfati z”l (1715-1805; rabbi of Fez, Morocco) writes: According to Rabbi Shimon, the verse’s first word, “Ve’hayah” / “It shall be,” must be understood as saying: “The Tzitz shall bring forgiveness as long as it shall be,” but not if it is broken. Then, “On Aharon’s forehead” is a separate thought, telling us where Aharon should wear the Tzitz. Notably, R’ Eliyahu writes, the Trop / cantillation mark on “Ve’hayah” is a “Zarka,” whose name sounds like the Hebrew word that means “to throw.” This indicates that the verse is speaking of a time when the Tzitz is “thrown” aside and not on the Kohen Gadol’s forehead. (Aderet Eliyahu)

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Shabbat

Midrash Tanna D’vei Eliyahu teaches: A person should awaken early on Shabbat to study Torah; then he should go to the Bet Ha’knesset and Bet Ha’midrash to [pray and] read the Torah and the Nevi’im / Prophets [i.e., the Haftarah]; then he should go home to eat and drink, as we read (Kohelet 9:7), “Go, eat your bread with joy and drink your wine with a glad heart, for Elokim has already approved your deeds.” [Until here from the Midrash]

R’ Yissachar Shlomo Teichtal z”l Hy”d (1885-1945; rabbi and Rosh Yeshiva in Pieštany, Czechoslovakia) writes: This Midrash provides strong support to those pious individuals and people of good deeds who are particular not to pray until after they have studied Torah. If possible, one should do this on weekdays as well, for it is a very good practice, R’ Teichtal adds.

Notably, Rashi z”l writes (in his commentary to Berachot 5b) that studying Torah before Shacharit is prohibited. The Tosafot argue, however, saying that they are not aware of any source for Rashi’s position. To the contrary, the Tosafot assert, there is proof from the Gemara (Berachot 14b) that learning before Shacharit is permitted. R’ Teichtal quotes R’ Avraham Abisch z”l (1690-1769; rabbi of Frankfurt, Germany), who explains that Rashi and Tosafot are not really arguing. If a person lives in a constant state of closeness to Hashem, he should pray immediately upon waking up; studying Torah--especially Halachah, which deals with our mundane world--will actually distance such a person from Hashem. The typical person, however, will become closer to Hashem and will pray with greater joy if he studies Torah first, as we read (Tehilim 19:9), “The commands of Hashem are upright, gladdening the heart.” We read further in Mishlei (12:25), “When there is worry in man’s heart, . . . let a good thing convert it to gladness.” The Torah is called “a good thing” (Mishlei 4:2); it can convert man’s worries to gladness. (Seder Zemirot L’Shabbat Kodesh Mishneh Sachir p.37)

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