Tetzaveh: Where the Mishkan Becomes an Ohel Moed
Though the details of how to build the Mishkan appear in both Parshiyot Terumah and Tetzaveh, Tetzaveh begins a new unit parallel to the beginning of Parshat Terumah. Its opening pasuk — “Take (V’yikchu) to you pure olive oil”[1] — reminds us of Terumah’s opening pasuk: “Take (V’yikchu) for Me donations.”[2] What is the relationship between these two parshiyot? Is Tetzaveh a continuation of Terumah, or presenting a distinct, new perspective?
Tetzaveh distinguishes itself from Terumah by using a new term to describe the Mishkan. As opposed to Terumah, which refers to the Sanctuary as a Mishkan, Tetzaveh describes it as an Ohel Moed.[3] The disparity between the parshiyot is absolute — Terumah uses only the term Mishkan, and Tetzaveh uses only Ohel Moed. What is the difference between these two terms, and what do they teach us about the relationship between the two parshiyot?
From His Presence to All Present
Mishkan means location for the Shechina (Hashem’s presence). The term emphasizes that the Mishkan continued what began at Har Sinai — Hashem’s presence within the Jewish people.[4] Terumah employs this term because it contains the commandments to build the keilim and the structure that housed them as they both appeared at Har Sinai.[5]
Tetzaveh adds to the Mishkan the one component absent at Har Sinai- the service of the Kohanim. The Mishkan constructed at the center of the Jewish camp was more than what it was at Sinai. It was not just the location for the Shechina, but also a place where (representatives of) the Jewish people showed their commitment to Hashem by serving Him there. The Kohanim’s avodah turned the Mishkan into an Ohel Moed — a Tent of Meeting where man met G-d.
The role the Kohanim played in the Ohel Moed is highlighted by the first and last sections of Parshat Tetzaveh:[6] the lighting of the menorah[7] and the offering of the daily korban[8]. Though the parsha focuses on the Kohanim,[9] it opens and closes with these avodot to emphasize the Kohanim’s significance: to work in the Mishkan in a way that established it as an Ohel Moed.[10]
The Importance of Tamid
Why does the Torah focus specifically on these two avodot from among the many that were performed in the Mishkan? Looking closely at these two avodot, of lighting the ner tamid of the menorah and offering the korban tamid, one notices many similarities, the most significant of which is the fact that both are done tamid (consistently) before Hashem.
Our relationship with Hashem (like all relationships) is only as deep as its consistency. Only consistent expressions of our commitment to Hashem transform the Mishkan into an Ohel Moed. This explains the opinion of the tanna Ben Pazi who identifies the pasuk of the korban tamid (as opposed to V’ahavta l’rei’acha or Shema Yisrael) as the Torah’s “klal gadol” (great principle).[11]
Sefer Tehillim further emphasizes the importance of this consistency to our relationship with Hashem. The pasuk of “Shiviti Hashem l’negdi tamid”[12] encourages us to always be God-conscious. Our relationship with Hashem hinges on our awareness, consciousness, and focus on Him and His role in the world and in our lives.
The Rama begins his commentary on the Shulchan Aruch by connecting this pasuk with the opinion of Ben Pazi: Sheviti Hashem is the klal gadol for those who want to live a righteous life focused on a strong connection with Hashem.[13] Rav Kook[14] develops the theme further by explaining that consistency is the only way to stay on any course. One whose avodat Hashem is inconsistent gets invariably swept away by the natural currents of a mundane life and gets lost in “circumstances of chance.”
Forms of Tamid
A deeper study of the parashah reveals that the avodas haMishkan actually included three different forms of tamid. Rashi[15] explains that tamid can refer to something constant and continuous and also to something consistent and continual. When Parshat Terumah describes the lechem hapanim as being on the shulchan “tamid,” it means constantly.[16] Similarly, in Parshat Tetzaveh, the kohen gadol is commanded to wear his clothing tamid — constantly.[17] However, Parshat Tetzaveh also features two avodot which are performed consistently and continually. The korban tamid and the ner tamid are consistent acts performed every morning and every night.
Despite this similarity between the korban and ner tamid, there is an important difference. After the completion of the offering of the korban, nothing remains. In contrast, the lit candles continue shining their light for hours to come (according to Chazal, through the entire night). The ner tamid is a consistent action that creates a continuum from day to day.
Tamid Outside the Mishkan
These three forms of tamid — constancy, consistency, and continuum — are models for how we are meant to maintain our identity and G-d-consciousness outside the Mishkan as well.
On the most basic, intrinsic and constant level, we have brit mila. We learn from Dovid Hamelech to appreciate the fact that the brit is a constant reminder of our identity and relationship with Hashem.[18] Tefillin and tzizit that we actively don and are meant to wear throughout each day remind us of this as well.[19]
In addition to these constants, we have two consistent avodah-type[20] mitzvot that parallel the korban and the ner: tefillah[21] and Torah learning,[22] respectively. Our Torah learning, like the ner tamid, is meant to be more than a self-standing action. It is meant to create a continuum. We see this from the fact that we only recite birkot haTorah in the morning and not each time we learn throughout the day. Tosfot[23] explains that Torah is meant to be on our minds straight through the day, such that our learning is never interrupted. The same is true, though in a different way, at night. The Gemara[24] teaches that nights were created for Torah learning. After completing a day of work, a person should put his mind to talmud Torah. Most importantly, by learning before going to sleep, one creates a continuum that continues through their sleep and impacts the way they awake in the morning.
Let’s make sure to be consistent in our avodat Hashem and use it as constant, consistent, and continuous reminders of our identity and our relationship with Hashem.[25]
[1] Shemot 27:20.
[2] Shemot 25:2.
[3] The introductory pesukim at the beginning of Terumah use the broader/inclusive term Mikdash (25:8).
[4] This explains why the Torah (24:15-17) describes the presence of the Shechina on Har Sinai as the backdrop for the commandment to build the Mishkan (meant to replace it). The relationship between the Mishkan and Har Sinai can also be seen through the parallel between these pesukim and the ones that describe Hashem’s presence on the MIshkan at the end of Sefer Shemot (40:34-38). See the Ramban (25:1) who elaborates on this understanding of the Mishkan.
[5] The need to model upon Sinai is emphasized at the conclusion of each or Parshat Terumah’s units (25:40, 26:30, 27:8). See also Seforno (25:9) and Gemara Menachot (29a) which describe how the Shechina appeared in the Mishkan form at Har Sinai.
[6] This refers to the section that immediately precedes the summary at the end of Perek 29.
[7] Shemot 27:20-21.
[8] Shemot 29:38-46.
[9] The two main perakim of the parsha describe their clothing (Perek 28) and the process for their consecration (Perek 29).
[10] As opposed to Parshat Terumah which serves as the basis of the Ramban’s understanding of the Mishkan (see footnote 2), Parshat Tetzaveh serves as the basis for the Rambam’s (Mishneh Torah, Beit Habechirah 1:1) view of the Mishkan as a place to offer korbanot. Understandably, when the Rambam presents this idea in his Sefer Hamitzvot (MItzvah 20) he specifies specifically the lighting of the menorah and the offering of korbanot (the two avodot described by Parshat Tetzaveh).
[11] The opinion of Ben Pazi is quoted in the version of the medrash that appears in the introduction to the sefer Ein Yaakov. The medrash concludes by paskening like Ben Pazi. See also Maharal (Netivot Olam, Netiv Ahavat Rei’ah 1) who explains that only consistency shows true commitment.
For this reason, one of the things we commemorate on Shiva Asar B’Tammuz is the ceasing of the sacrifice of the korban tamid (Mishneh, Taanit 4:6). Its consistent nature made it something significant for us.
[12] Tehillim 16:8. See the next pasuk which adds that this is a reason for happiness.
[13] Other pesukim in Tanach speak about being מבקש ה׳ תמיד (Divrei Hayamim), being קושר על לבך תמיד (Mishlei), and later וטוב לב משתה תמיד (Mishlei), which is the pasuk with which the Rema ends his commentary on Orach Chaim. This is the source for Likutei Moharan’s מצוה גדולה להיות בשמחה תמיד.
[14] Olat Re’i’ah 1:125.
[15] Shemot 27:20.
[16] Shemot 25:30.
[17] Shemot 28:29-38.
[18] The Gemara in Menachot (43b) speaks about David Hamelech reflecting on that in the shower when he was removed from all other mitzvot.
[19] Regarding tzitzit, see bamidbar 15:39-40. Regarding tefillin, see the Chinuch (Mitzvah 99) who connects tefillin to the tzitz based on a Gemara in Menachot (36b). The Rambam (Yad Hachazaka, Hilchot Stam 6:13 based on Gemara Menachot 43b) describes tefillin and tzitzit (and mezuzah) as the “mazkirim rabim” to us — mitzvot which remind us of our beliefs throughout our days and lives.
[20] See Sifri, Devarim 41.
[21] See Gemara Berachot (26a and 32b).
[22] See Mishlei 6:23 and Shemot Rabba 36:3. See also Menachot 99 which defines the level of consistency needed to fulfiil the mitzvah of Talmud Torah learning from the level required in the Mishkan.
[23] Berachot 11b.
[24] Eiruvin 65a.
[25] For further study of this topic, see the Rambam’s Moreh Nevuchim 3:51.
