6:46pm - early candle lighting
7:46pm - Candle Lighting, Friday.
8:43pm - Havdalah, Saturday.
These times are for Melbourne, Victoria, Australia.
Eruv Status: TBA
Shabbat Shalom!
A freilichen Purim!🎭😷
Please click here to view the Yeshivah Shule Tzetel for Shabbos Parshas Tetzaveh.
Please click here to view the PDFs of the Weekly Publications distributed in Shule each Shabbos.
PARSHAH IN A NUTSHELL
Exodus 27:20–30:10
G‑d tells Moses to receive from the children of Israel pure olive oil to feed the "everlasting flame" of the menorah, which Aaron is to kindle each day, "from evening till morning."
The priestly garments, to be worn by the kohanim (priests) while serving in the Sanctuary, are described. All kohanim wore: 1) the ketonet—a full-length linen tunic; 2) michnasayim—linen breeches; 3) mitznefet or migba'at—a linen turban; 4) avnet—a long sash wound above the waist.
In addition, the kohen gadol (high priest) wore: 5) the efod—an apron-like garment made of blue-, purple- and red-dyed wool, linen and gold thread; 6) the choshen—a breastplate containing twelve precious stones inscribed with the names of the twelve tribes of Israel; 7) the me'il—a cloak of blue wool, with gold bells and decorative pomegranates on its hem; 8) the tzitz—a golden plate worn on the forehead, bearing the inscription "Holy to G‑d."
Tetzaveh also includes G‑d's detailed instructions for the seven-day initiation of Aaron and his four sons—Nadav, Avihu, Elazar and Itamar—into the priesthood, and for the making of the golden altar, on which the ketoret (incense) was burned.
HAFTORAH IN A NUTSHELL
Ezekiel 43:10-27.
In this week's haftorah, the prophet Ezekiel describes a vision of the altar that will be built for the third Holy Temple and its dedication ceremony—paralleling this week's Torah portion which discusses the dedication of the Tabernacle's altar.
Shortly after the destruction of the first Temple, Ezekiel experienced a vision of the third Holy Temple that will be built by the Messiah. G‑d tells Ezekiel to recount to the Jewish people this vision, and this hopefully will bring them to be ashamed of the deeds they did that caused the destruction of the Temple. "And if they are ashamed of all that they have done, let them know the form of the House and its scheme, its exits and its entrances, and all its forms, and all its laws and all its teachings..."
Ezekiel then goes on to describe in detail the third Temple's altar, and also describes its seven-day inauguration ceremony and the offerings which will be brought on each day of that special week.
SAGES ON THE PARSHAH
And you shall command . . . (27:20)
Tetzaveh is the only Parshah in the Torah since Moses' birth in which Moses' name does not appear (with the exception of the book of Deuteronomy, which consists mostly of a first-person narrative spoken by Moses). The reason for this is that [when the people of Israel sinned with the golden calf,] Moses said to G‑d: "If You do not [forgive them], erase me from the book that You have written" (Exodus 32:31). This was realized in the Parshah of Tetzaveh, since the censure of a righteous person, even if made conditional on an unfulfilled stipulation, always has some effect.
(Baal HaTurim)
While Moses' name does not appear in the Parshah of Tetzaveh, Moses himself is very much present: the entire Parshah consists of G‑d's words to Moses! Indeed, the Parshah's first word is ve'atah, "and you"—the "you" being the person of Moses.
Indeed, the word "you" connotes its subject's very self, while a person's name is a more superficial "handle" on his personality. This means that Moses is more present in our Parshah—that is, present in a deeper, more essential way—than any mention of his name could possibly express.
This is fully in keeping with the Baal HaTurim's explanation (cited above). Because Moses was prepared to forgo mention of his name in the Torah for the sake of his people, he merited that his quintessential self—the level of self that cannot be captured by any name or designation—be eternalized by the Torah. It is this level of Moses' self that is expressed by his "nameless" presence in the Parshah of Tetzaveh.
(The Lubavitcher Rebbe)
https://w2.chabad.org/media/pdf/68/mwcs685823.pdf
ZICHRON YAAKOV
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