1. The vestments of the
priests. ch.28. What's the purpose of these vestments? (v. 2, 9-12, 21,
29-30, 35, 36, 38,40, 43, ch. 29, v. 1, 29) Also, try to picture the
vestments.
The priestly vestments serve the function of sanctifying them by
giving
them honor and glory. The clothes literally make the man. Without
special clothing, it's hard for a judge to feel like a judge, a doctor
to be a doctor, or a policeman to do his job, or for others to recognize
them as what they are. Through the ceremony of dressing Aaron and his
sons, both on that first day and forever after, the cohanim became
cohanim. The need for people to show respect for them stems from
three sources. Firstly, we must respect them because "they offer up
G-d's offerings" (Leviticus 21, 8). We must honor their holy work.
We honor them by donning them in what Nahmanides (13th cent. Spain &
Palestine) sees as majestic dress. The Torah does not prescribe special
dress for leaders and kings. The honor is to G-d and to His servants,
those dedicated to worship Him.
Secondly, honor must be given to
them as teachers. Moshe (Deuteronomy 33, 10) and the prophet Malachi
describe the Cohanim as teachers. Seforno (16th cent. Italy) writes
that the Cohanim must maintain a certain aura about them in order to
function best as teachers. This does not mean that an air of
elitism was tolerated. The clothing of the high priest (as distinct from
the other priests) also contains the twelve stones representing the twelve
tribes, both on his breast plate and on his shoulders. These stones serve
to underscore that his glory stems from his serving as a representative of
Israel, not from his own pride. The garments distinguish him from other
Israelites at the same time that they reaffirm the connection between the
dignitary and his people.
Thirdly, they must also be very dignified because it would be a
dishonor before G-d to come before Him in everyday clothing (Rabbi
Yoseph Bekhor Shor, 12th cent. France). The glory is not for the
teacher/priest but for G-d. The stones also serve as "a
remembrance before G-d." The idea that the people need to be
"remembered before G-d" should be familiar to us from Rosh
Hashanah, which is called "a Day of Remembrance" in the Torah.
Why does G-d need to "remember" us if He is all-knowing? One way
to explain that is to say that although G-d thinks of us always, He may
not think of us in a good light. When G-d remembers us through the breast
plate of the priest, He remembers us for the good. The clothing is
also referred to as having an effect on atonement (38, 28). The Talmud and
subsequently, Abrabanel (15th cent. Portugal & Italy), interpret each
of the items of clothing as atoning symbolically for different sins. The
under garment atones for promiscuity (v. 42-3). The turban atones for
haughtiness, and is therefore worn on the forehead. The girdle is over the
heart to atone for sins of the heart, etc. Clothing, at its most basic
level, simply covers the body, and perhaps atones for or covers up its
excesses. At its most exalted level, clothing can bring glory to G-d and
splendor to ourselves (if the purpose of the clothing is to bring glory to
G-d).
Clothes can help make us more than we are, but we have to recognize
that this is meaningless unless we are worthy of what we pretend to be.
We do not favor the glorification of human beings unless their honor adds
honor to G-d.
2. The dedication of the priests and the tabernacle. ch. 29. What's the
point of the tabernacle according to v. 42-46?
Just as a husband and wife cannot live in the same house if there is
tremendous strife and hurt between them, so too G-d cannot dwell in the
house of the Israelites if we are stained with sins and offenses to G-d.
The vestments and the sacrifices are designed to atone for all the acts
committed to violate this relationship, so that G-d can dwell among His
people.
3. Corporate Israel: What does it mean that "the sons of
Israel" should take oil (ch. 27, v. 20-1)? What does it mean that
"Israel" brought a daily sacrifice? (ch. 29, v. 38-46) Is there
a difference between the sins of a Jew, the sins of "Israel" and
the sins of every Jew?
Next week's portion (Ki Tissa, 30, 11-16) gives us an idea of how
"Israel" can make corporate acts; If everyone contributes the
same half
sheqel, the sacrifice brought with those funds belongs to each and every
Israelite. All of the daily sacrifices, from sheep (29, 38) to oil (27,
20) to bread (Lev. 25, 5-9), were brought from the communal pot. On Yom
Kippur, the High priest (Cohen Gadol) offers one sacrifice for himself and
his family, and a different one for corporate Israel.
The distinction between corporate Israel and individual Jews is
found
in our daily prayers. First everyone recites the prayers by themselves.
Here we turn to G-d as individuals. In our Synagogue's custom to say
mussaf together, we pray as a group of individuals in partnership. When
all stand to listen to the Hazzan recite the entire 'amida aloud, that
is corporate prayer. It's not the hazzan's prayer. It's not each
person's prayer. That prayer is the prayer of corporate Israel.
4. Ezekiel's Dream Temple(see haftarah (the prophetic reading) Ezekiel
43, 10) Why should we know the layout of the Temple?
1) It reminds us of the sins which led to the destruction of the
Temple. It may remind us to repent. 2) The Temple is G-d's resting
place. A vision of the Temple is as close as we can get to a vision of
G-d. 3) We need to know what it looks like so that we may rebuild it
again. We look forward to doing so in order to fulfill G-d's
commandments regarding the Temple.
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