There is a well-known story in the Talmud about a non-Jew who seeks out Rabbi Hillel for conversion. As Hillel is teaching him Torah he says, “That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study” (Shabbat 31a). In a much later work, called Ein Yaakov (16th-century compilation of all the Aggadic material), other Rabbinic authorities wondered if Hillel’s teaching of Torah was best, one suggesting it was “Hear O Israel” (Deut 6:4) with another saying it was “You shall love your Neighbor as yourself” (Leviticus 19:18). Yet another, a Rabbi Ben Pazzi, said it was “Prepare the lamb in the morning and towards the evening” (Numbers 28:4), in the end it was determined that “the law is accordance with Ben Pazzi.” Although I will return to the above in just a moment let's turn to our Torah reading first.
This week’s parasha, Tetzaveh, is about Aaron and his sons who are the first family of Priests amongst the Jewish people. So central is the Priesthood to Israel that from the beginning of Exodus to the end of Numbers this parasha is the only parasha that makes no mention of Moses’ name since the primary focus of Tetzaveh is the Priesthood; but don’t worry, he’ll be back next week in Ki Tissa. In this parasha we deal with the role of the Priests concerning the Ner Talmid (eternal light) and the maintaining of the Alter, but also their Vestments and Consecration. So in this case regarding the Priestly cloths we read in Exodus 28:4 “These are the vestments they are to make: a breastplate, an ephod, a robe, a fringed tunic, a headdress, and a sash. They shall make those sacral vestments for your brother Aaron and his sons, for priestly service to God.” In particular I would like to talk about the breastplate that would contain the 12 stones to represent each tribe of Israel that the Priest would wear upon his chest, over his heart.
The idea of vestments would not be new for these Jews who came out of Egypt as Pharaoh and his Priests also wore ritual garments that had symbolic meaning to them. The Pharaoh in particular would wear something called a Pectoral and a Usekh, which were kind of like the Breastplate that was worn over the Ephod. Yet here the Usekh was more like the Breastplate, something that hung over the shoulders and was made of gold just like the breastplate. The Pectoral is an ornament that is worn like a broach attached to the Usekh and hung in front of his chest that contained engraved symbols proclaiming Egyptian culture, its hierarchy and gods. In a similar fashion the iconography of the Breastplate for the Priests were made up of 4 rows of 3 separate stones to represent “the names of the sons of Israel,” each unique stone engraved with the name of each tribe (Ex. 28:15-21). The difference, well there are more than one, but here the difference is who they stand for. The Usekh that contained engraved symbols is like an authoritarian country that displays the picture of its supreme ruler or king in all visible places to remind the people whom they are beholden to. Conversely, for the Jewish Priest the opposite is true; the 12 stones representing the 12 tribes reminded the Priest whom he is beholden to. Even more so this is why the Priests were to be consecrated (Ex. 29:9) because they would represent God and not themselves before the people (Ex. 29:44-45).
So going back to the quote from Ein Yaakov above, why was the law in accordance with the name of Rabbi Ben Pazzi? Because while making a proclamation of faith is central (the Shema) and treating others properly is essential (Love your Neighbor as Yourself), the Priests administered the daily service for God that was the foundation of Jewish faith and values. The Priests were the maintainers of the sacred, the keepers of the holy, consecrated for the betterment of the community, upholding the ways of the Mishkan (and Temple), outlining the structures of Jewish life not only spiritually but also socially and legally. The Priests would serve a major function amongst the people; the priestly role in general takes up large parts of Torah given its centrality in community life. This is why the Priests were held to higher standards, a role that offered no overt celebrations or communal fanfare, but simply charged with the responsibility of serving the people and the Mishkan.
Things are different today as the Rabbi in many ways has assumed the position of the Priest, but also the Prophet and the King, which is another conversation. So first, have you thanked your Rabbi lately? Regardless of this or that, and there is always a this or that in one way or another, have you thanked them for their sacrifice and what they have given up personally and professionally to do what they do for the community? But what about us, remember we are called a Kingdom of Priests (cf. Ex. 19:6), so what can the above teach us? We too wear a figurative Breastplate upon our chests, over our hearts. But instead of stones to represent the 12 tribes of Israel, we carry the internal gems of concern and behavior regarding people. Our concerns are to be about the issues of our world in order to repair what is broken or to support the sick and various human needs, let alone standup for what must be corrected and better those around us whom we meet. What about the behaviors of kindness, fairness or love in our treatment of others, others who we share life with also created in the divine image regardless of our differences and are therefore worthy of honor. This is what the Priests did for Israel in their specific role within the life of the community, they stood for the people on behalf of God. The Priesthood reminds us that as Jews we stand for the needs of our world because of our values, values that we wear upon our chests, and over our hearts.
Shabbat Shalom, and next week, Chag Sameach Purim,
Rabbi Adam
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