ON THE PARSHA Parshas Tetzaveh by Dovid Lipman, Jerusalem The World Of The Supernatural (30:1) "And you shall make the incense altar..." The placement of the parsha of the incense altar is most baffling, since it obviously resembles the parts of the Mishkan mentioned in Terumah more than the special items for the service of the Kohanim mentioned in Tetzaveh. The Ramban explains that the idea is to mention the incense altar right after the conclusion of the details of the Mishkan, where it says (29:45) "I will be present among the Jews", which indicates the intense rela- tionship Hashem has with us when there is a Mishkan or Beis HaMikdash. This relationship naturally brings with it strict judgement of our actions, for they are done in the presence of the King. The incense shows the presence of Hashem, as hinted by the fact that the word "af", which means nose, the organ which smells, also means "anger", indicating Hashem's strict judgement. This is why bringing incense is appropriate when a plague strikes, as we find in parshas Korach. So, since the incense is appropriate because of Hashem's close presence, its altar is mentioned here. A Time To Laugh (29:24) Rashi says that during the initiation of Aharon and his sons, Moshe was the kohain. "Hayu Aharon uVanav Baalim (owners of the offerings) uMoshe Kohain." So now we understand. Moshe Cohen. The famous last name was with us from the start. Worthy Of Note (28:35) "And his sound shall be heard..." - Rabbeinu Chananel, explaining the gemara (Yoma 52a), points out that although the Kohain Gadol usually needed to have the bells of the coat announce his entrance, on Yom Kippur, the very day when he went into the Holy of Holies, he was considered so welcome that he did not need this "messenger", for he did not wear the coat then. For this reason, one opinion holds that he may walk directly into the Holy of Holies then, even in a way that otherwise might seem disrespectful. From the Gemara (27:21) Yoma 15a - The candles of the menorah must have enough oil to last "from evening unti morning", even on the longest nights of the year. Also, ONLY the menorah service is uninterrupted from evening until morning (from the extra word, "oso"), so in general it is last at night and first in the morning. (28:38) Pesachim 16b - The headplate had the power to make offerings that were brought in a state of impurity, nevertheless effective, "carrying" the prohibition of such service. (28:28) Shabbos 12a - One wearing tefillin must touch them every so often, just as the headplate had to be "on Aharon's forehead constantly", which means constantly knowing it's there. Rare And Unusual Words (30:8) "Uv'ha'alos". One would think the implied order is as stated, the evening incense after the menorah was lit, but, since the menorah had to be last, this word is interpreted, "by the time he lit", which reverses the order, putting the incense first. Mitzvah Digest 98) A kohain must prepare candles for the lighting of the menorah, every day, to honor the House of G-d. 99) The kohanim must wear the priestly clothes when they perform their service, to remind them of its severity. 100) One may not separate the breastplate of the Kohain Gadol from his apron, to ensure that no clothing be missing. 101) One may not tear or otherwise damage the hem of the coat of the Kohain Gadol, for it shows a lack of respect. 102) The kohanim must eat certain parts of certain offerings. 103) A kohain must offer incense every day on the golden altar. 104) One may not offer anything on the golden altar besides the daily incense and the sprinkling on Yom Kippur. Overflow from Mishpatim (week 2 of 4) 69) One may not curse the judges of a Jewish court (and one may not curse Hashem himself), so the court can judge without fear. 70) One may not curse, or use in vain, Hashem's name. 71) One may not curse the Jewish king or head of the Sanhedrin. 72) One may not alter the order of the mitzvos of the grain. 73) One may not eat from an animal which is wounded fatally before being properly slaughtered, because it was spiritually maimed. 74) A judge may not hear a claim one the opposing claimant is absent. (Also prohibits speaking, hearing, or accepting slander.) 75) A judge may not accept testimony from a known criminal. 76) A court may not follow a majority of one judge to kill a person. 77) One judge may not decide based only on the decision of another. 78) A court must follow the majority when deciding a case, to maintain unity among Jews. 79) A judge may not decide based on mercy toward any one claimant.