Parshat Tetzaveh
February 14th-15th, 2003
13 Shevat, 5763

This is a revised version of an essay from our archives.

We wish a hearty mazal tov to the Gordon Family, on the upcoming marriage of Sara Bracha!

Some people have the impression that the Torah does not attach any importance to aesthetics. This is not true at all. Although I would agree that "Art for art's sake" is not a slogan of classical Judaism, neither is "pleasure for pleasure’s sake," or anything else for its own sake alone. Everything in our lives, ultimately, is meant to be utilized for

G-d’s sake--that is, to further G-d’s purpose in creation and help us human beings achieve our highest (spiritual) purpose: to glorify G-d, and to elevate ourselves (and the world) through joyfully carrying out the Torah’s commandments. The beauty we experience--either in the natural world, or of human artistic creations--can be an integral part of helping us appreciate the joy of being alive…and, thereby, helping us become better servants of G-d.

An in another sense as well, "Art for G-d's sake," is very much a part of our Torah tradition. "This is my G-d, and I will glorify Him (anveihu)," sang the Jews after the splitting of the Sea of Reeds, and Rashi notes that the word, anveihu, is related to the word, noi, which means, "beauty" or "splendor." The Talmud explains that we should beautify the mitzvos we perform in the service of G-d: have beautiful tzitzis, mezuzah, lulav, etc.

Just take a look at this week's parsha, which details the special garments that the kohanim-- Aharon and his sons, and their descendants--wore while performing the divine service in the Mishkan [Tabernacle] and the Temple. And I mean reallyLOOK, if you can: there are many books illustrating the Mishkan that help make the Torah's descriptions jump to life, including a gorgeous volume entitled, The Tabernacle (Soncino Press), a collection of photographs of an actual model of the Mishkan and its vessels constructed by the Israeli artist, Moshe Levine.

After giving the commandment to take pure olive oil for the Menorah, Hashem tells Moshe:

"Bring near to yourself Aaron, your brother, and his sons with him, from among the Children of Israel...to minister to me. You shall make vestments of sanctity for Aaron, your brother, for glory and splendor. And you shall speak to all the wise-hearted people whom I have invested with a spirit of wisdom...they shall make vestments of sanctity for Aaron, your brother, and his sons, to minister to Me. (28, 1-4; Artscroll Chumash, pp. 465, 467)

We see clearly that the garments were supposed to be beautiful. But their beauty was not just for the eye's delight: it was, explains the Rambam (as quoted in Rabbi Elie Munk's Call of the Torah), intended to increase reverence for the Temple. Just as a lovely synagogue brings honor to the Torah and can enhance one's appreciation of what takes place there, so, too, does the unique clothing of the kohanim inspire us--even today--with a sense of the grandeur of our Holy Temple and its service. Ramban further points out that the garments resembled clothing worn by kings at that time--nothing but the finest for the ministers of G-d in the Beis Hamikdash!

But the priestly garments were more than just aesthetically pleasing and finely crafted; they were invested with deep symbolic (and mystical) signifigance, as evidenced by the fact that the craftsmen needed a divine "spirit of wisdom" to make them (Ramban). The Talmud and Midrash delineate how each garment was intended to achieve atonement for the Jewish people for a particular sin: the multi-colored ephod (apron) of the Kohen Gadol, recalling the apron worn by idolaters, atoned for idol worship; the embroidered avneit (belt), which every kohen wore over his heart, atoned for impure thoughts, and so on.

Let's take a brief look at the symbolism of one of the garments of the Kohen Gadol, the me'il:

"You shall make the Robe (me'il) of the Ephod entirely of turquoise wool. Its head-opening shall be folded over within, its opening shall have a border all around of weaver's work...it may not be torn. You shall make on its hem pomegranates of turquoise, purple, and scarlet wool, on its hem all around, and gold bells between them, all around; a gold bell and a pomegranate, a gold bell and a pomegranate on the hem of the robe, all around." (28, 31-34; Artscroll Chumash, pp. 471, 473)

Our Sages tell us that the me'il atoned for the sin of loshon hara--gossip and slander--spoken publicly. What's the connection? The Talmud says that the bells on the bottom of the me'il, which were meant to announce the entrance of the Kohen Gadol into the Sanctuary, produce a kol, or voice, just as the one who speaks loshon hara uses his voice; the one kol atoned for the other.

The Ba'al Haturim points out that there were 72 bells and 72 pomegranates on the hem, a number alluding to the 72 shades of white which the Mishna says could confirm that a person had tzara'as--the malady which, in ancient days, afflicted those who spoke loshon hara.

The Kli Yakar beautifully explains that the blue color of the me'il would lead a person to reflect on the sea, about which Hashem tells Iyov (Job), "...I prescribed bounds for it, and set bars and doors, and said, 'Hitherto shalt thou come, but no further...'" So, too, say our Sages, G-d made two "walls" to restrain the tongue and keep it from overspeaking its bounds: the teeth and the lips. Just as G-d keeps the sea in check, so, too, are we meant to keep our tongues in check.

The Alshich, quoted in Lekach Tov, asks why the Torah needs to emphasize that the gold bells were between the woolen pomegranates on the hem of the me'il: "You shall make on its hem pomegranates...and gold bells between them, all around..." It would have sufficed to say that bells and pomegranates were next to each other on the hem. He answers that the bells represent the spoken voice, and the pomegranates, the closed mouth; the Torah comes to teach us that we should be silent twice as much as we speak—this is why it specifies one bell between two pomegranates.

As in so much of Jewish life, aesthetic delight and ethical instruction were (pun intended) deftly woven together in the priestly garments. The experience of beauty--truly one of the greatest delights on earth--is meant to help elevate us to become better human beings, and better servants of the Almighty.

GOOD SHABBOS!

My e-mail address is yosefe@comcast.net

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