Parshat Tetzaveh
Rabbi Avrohom Gordimer

Parshas Tetzaveh is dedicated primarily to the construction of the Bigdei Kehunah - the Priestly Vestments. It strikes me as unusual that the Torah commanded Moshe and the Jews to create these garments in the parshah subsequent to the creation of the Mishkan, whereas the actual sacrificial service ("Avodah"), which is the forum for the Bigdei Kehunah, is not elaborated at all until Sefer Vayikra (Leviticus). Would it not have been preferable for the Torah to first instruct as to how to perform the Avodah in general, and then give details as to who should do it and what they should wear? The role of the Bigdei Kehunah in Parshas Tetzaveh seems premature. Why is it here?

It is quite obvious that the Kohanim themselves are subject to the same question, as their appointment and anointment are commanded as well in the parshah (Shmos 28:1, chap. 29) - all before we even know anything about the Priestly Service.

I suggest that the Kohanim are featured in Tetzaveh - well before the Avodah is introduced in Sefer Vayikra - for a totally different purpose. The presence of the Kohanim and their vestments in Parshas Tetzaveh and Parshas Pekudei contribute to the corpus of the construction of the Mishkan; indeed, the Kohanim/Bigdei Kehunah are presented as part of the creation of the totality of the Mishkan.

The Kohanim themselves were literally part of the Mishkan, just as were the other kelim (Menorah, Shulchan, etc.). The presence of the Kohanim in the Mishkan was a component of the Mishkan itself. This is especially understood in light of the Torah's command to anoint the Kohanim with Shemen Hamishchah (Oil of Anointment) (ibid. 29:7-8), as was done to all other holy vessels of the Mishkan and to the Mishkan itself; for the Kohanim were part of the totality of the Mishkan, and they required anointment as all other kelim of the Mishkan.

Construction of the Bigdei Kehunah is actually commanded (although in greater detail) after the general command to appoint and anoint Kohanim (ibid. 28:1-2). Thus, the vestments are accoutrements of the Kohanim. However, the role of the Bigdei Kehunah is pivotal and necessitated elaboration at this juncture, as they define the Kohanim. The Talmud states that Kohanim are endowed with a special kedusha (holiness) which renders them fit to perform Avodah only when they are garbed in Bigdei Kehunah. Without Bigdei Kehunah, Kohanim are not fit for Mishkan service, as part of their full status is lacking. Thus, since the Torah sets forth the implements of the Mishkan in Parshas Terumah and Parshas Tetzaveh, including the Kohanim, it presents the Bigdei Kehunah as well, as they are needed to define the Kohanim as part of the Mishkan.

On a philosophical level, we should realize that we do not just casually exist in our world; rather, we are purposeful components of the universe which Hashem placed in it for a reason, and without our presence, God's plan cannot be achieved and His world would be lacking, for we are kelim of the universe, just as Kohanim are actual components of the Mishkan. Therefore, the talents, personality, background and skills which each of us uniquely possesses must be viewed as created for an exclusive, unparalleled goal in furthering God's mission. This recognition should motivate us to recognize our absolutely unique worth, and it should spur us to carefully think about what we are doing and where we are headed, for our unique gifts were granted by Hashem for His purpose, and we must utilize them with great care.

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