“Tzniut” - Modesty and Restraint in the Mishkan

At the very beginning of Sefer Vayikra, known also as “Torat Kohanim,” The Law of the Priests, we find an unusual phenomenon.  The first word, “Vayikra,” spelled in Hebrew with an “Aleph” at the end, is written with a small “Aleph.”  According to the Baal HaTurim, Moshe would have preferred the spelling and the word used in the case of Hashem’s contacts with Bilaam, the evil prophet of Midian, whose contacts with Hashem are described using the word “Vayiker,” without an “Aleph,” a word connoting randomness, chaos and lack of control.  Whereas, “Vayikra”, with the “Aleph,” connotes care, love and precision.  The compromise was the miniature “Aleph.”

“Torat Kohanim” is also suggestive of the charge of G-d to Israel, “V’Atem Tih’u Li Mamlechet Kohanim V’Goy Kadosh,”  “And you shall be for Me a Kingdom of Priests and a Holy Nation” (Shemot 19:6). Where holiness is in general associated with separation from, or withdrawal from excess; the practice of discipline and restraint.

The architecture of the Mishkan itself was determined by the requirement of modesty.  A ramp, rather than steps, was one of the requirements to reach the top of the Altar, so that “your nakedness will not be uncovered upon it.” (Shemot 20:23)  Likewise was there concern for the morality of the proceedings within the Mishkan.  Idolatrous cults at that time featured immoral and orgiastic ceremonies, while of our G-d it is said that “He hates immorality!”

The most important place in the Mishkan from the point of view of the actions of Man was the “Mizbeach,” the Altar, upon which he brought sacrifices.  An interesting detail mentioned in this Parshah is that fruit-honey is not to be included in the “Minchah,” the flour sacrifice, despite the fact that the aroma created would be extremely delightful.  This is because we are not striving for the ultimate in sensual pleasure, but rather to use the produce of the earth to show gratitude to Hashem.

A similar idea is mentioned in connection with the “Ketoret,” the incense, in the description of which we find, “If one adds to it any honey, he invalidates it.”  Even though with the honey as an ingredient, the aroma would be so delightful that “nobody could resist it,” that is not the purpose of the incense.

The main purpose of many of the sacrifices was forgiveness and atonement for sin.  This determined the ingredients of the sacrifices.  It would not be seemly for a sin offering to include oil or frankincense; they are therefore excluded.

In the Mishkan, there was a great emphasis placed on the Priests washing their hands and their feet as they went through the steps of the Worship Service.  Although the purpose of this washing, like our immersion in the Mikveh, goes far beyond physical cleanliness, this requirement clearly indicates that physical cleanliness is a prerequisite for spiritual cleanliness.

Part of the meaning of the “sacrifices” is that there should be a degree of financial sacrifice. However, the Torah does take into account the different income levels within the Jewish People.  Thus, in the case of the “Asham,” the Guilt Offering, the Torah allows three options: For the affluent - a sheep or goat; for the middle class - a dove and a turtledove; for the indigent - a tenth-ephah of fine flour.

The sprinkling of blood is an essential part of the Divine Worship; however, the eating of blood by the individual human being is prohibited by the Torah!  Perhaps reflecting a vegetarian impulse in the Torah.  For blood is the “life;” and it is forbidden to consume the “life” with the flesh.

The “Aron,” the Holy Ark, which contained the Tablets of the Law had on its cover the “Keruvim.”  It was from between the “Keruvim” that the voice of Hashem emanated when Hashem spoke to Moshe.  The “Aron” was located in the “Holy of Holies,” the most hidden section of the Mishkan.

Rabbi Pinchas Frankel

Rabbi Frankel is an Educational Coordinator at the OU