A Disjointed Torah Portion
And you should make an altar for the burning of incense. You should make it of acacia wood. (Sefer Shemot 30:1)
- An unexpected encounter with wisdom.
Many students of the Torah struggle with Parshat Terumah and Parshat Tetzaveh. These sections of the Torah deal exclusively with the construction of the Mishcan – the Tabernacle – and the garment of its priests. These are all described at a level of detail that is unusual for the Torah. The student is confronted with an extensive narrative devoted exclusively to a rather obtuse area of halachah.
These sections do have beauty and grandeur. Their splendor is not to be found in the drama of the narrative or in the tension within the plot. Their magnificence is expressed in the glimpses they provide into wonders of the world of halachah – Jewish law. Each detail and every nuance has a message and provides insight into the Mishcan and its components. Sometimes an important lesson is communicated through the details of the construction of a component of the Mishcan. Other times the organizational scheme in which the material is presented provides an unexpected insight. Let us consider an example.
- The placement of the instructions for design of the incense altar.
Parshat Tetzaveh concludes Hashem’s instructions to Moshe regarding the basic design of the Mishcan – the Tabernacle. This parasha focuses upon the design of the garments worn by the kohen gadol – the high priest. Also described, are the garments worn by the other kohanim – priests.
After completion of the instructions related to the design of the Mishcan and the garments of the kohanim, Hashem instructs Moshe on the consecration of the kohen gadol, the other kohanim, and the Mishcan. The above passage appears in the parasha after the completion of these instructions. This passage introduces the instructions for the design of the altar upon which incense was offered. The burning of incense on this altar was a component of the daily service in the Mishcan.
The Sages and the commentators note the passages describing the incense altar are out of place. As explained above, the design of the Mishcan and its components is divided between Parshat Terumah and Parshat Tetzaveh. The first parasha focuses upon the structure and its components. The second parasha focuses upon the garments of the kohanim. The incense altar was one of the components of the Mishcan. Its design should have been described in Parshat Terumah along with the instructions for the design of the menorah and shulchan – the candelabra and the table upon which the shew-bread was placed. Instead, after completing the instructions for the Mishcan, its components, the garments of the kohanim, and the instructions for consecration of the Mishcan and the kohanim, the Torah describes the design for the incense altar.
And make Me a sanctuary and I will dwell among them. (Sefer Shemot 25:8)
And I will dwell among Bnai Yisrael. I will be G-d to them. They will know that I am Hashem their G-d that took them forth from the land of Egypt to dwell among them. I am Hashem their G-d. (Sefer Shemot 29:45-46)
- The instructions for the altar are treated as a postscript.
The second set of passages above appears immediately before the instructions for the design of the incense altar. These passages are the last in a series in which Hashem tells Moshe that Hashem will communicate to the nation through the Mishcan and it will be an expression of His presence among the people.
These passages communicate the same message that Hashem gave to Moshe when He introduced the instructions for the creation of the Mishcan. These instructions are introduced by the first passage above. In other words, the discussion of the instructions for the creation and consecration of the Mishcan begin and end with the same message. The Mishcan will represent the presence of Hashem within the nation. This format suggests that, in some sense, the second set of passages above brings to closure the instructions for the Mishcan’s creation and consecration. If this is correct, then why does the Torah place instructions for one of the Mishcan’s most significant components – the incense altar – after it has brought to closure the instructions for the design and consecration of the Mishcan?
In short, the specific placement of the instructions for the design of the incense altar presents two problems. First, why is the design of this component not placed alongside the instructions for the design of the other similar components? Second, why are the instructions for this component placed after the Torah has brought to closure its discussion of the design and consecration of the Mishcan?
- Two types of Mishcan components.
The Sages and commentators have suggested a number of responses to these questions. One of the most interesting explanations is provided by Rabbaynu Ovadia Sforno. He explains that the function of the incense altar was fundamentally different from the function of the other components of the Mishcan.
Hashem commanded Bnai Yisrael to create a Mishcan and He will dwell among the people. The Mishcan and its basic components were designed to bring about this outcome. The aron – the ark, the menorah, the shulchan, and the sanctified domains of the Mishcan functioned as an “abode” for expression of Hashem’s presence. Sacrifices were offered on the large copper-covered altar located in the Mishcan’s courtyard. These sacrifices combined with the sanctity of the abode of the Mishcan to “secure” expression of Hashem’s presence.
The function of the incense altar was not to secure Hashem’s presence. Instead, it was a response to His presence. The incense offered on the altar was a demonstration of honor and respect in response to the expression of Hashem’s presence.[1]
An analogy will clarify Sforno’s meaning. I am planning to invite a very important guest to my home. I want the guest to come to my home and feel welcome and comfortable. After all, I don’t want him to enter my home, take a look around and bolt for the door. So, I clean and organize the house. I prepare a wonderful meal. I carefully set the table. If my plans are successful, the guest will come, enjoy his visit, and stay for a time.
Now, after the guest arrives, I am very appreciative of his presence. How do I express this appreciation? The meal that I prepared is not an expression of appreciation. I prepared the meal to entertain the guest. The carefully set table and the clean, organized appearance of the home are also not demonstrations of appreciation. They also are components of my strategy to entertain the guest. I want to do something that demonstrates my appreciation. So, maybe, before the guest leaves I offer him something to take home with him – some token that demonstrates my appreciation.
My efforts on behalf of the guest can be divided into two groups. Some were components of the plan to entertain the guest and to make him feel comfortable in my home. In addition, I also identified a measure that would demonstrate my appreciation.
Sforno suggests that the same distinction must be made when considering the elements of the Mishcan. Most were designed to secure Hashem’s presence. These are analogous to the measure I take to entertain my guest. The incense altar is not one of these components. Instead, its function is to demonstrate appreciation though the incense offered upon it. It is the equivalent to the token I give to my guest before he leaves.
Sforno’s comments respond to both of the questions above. The design of the incense altar is not included alongside the designs of the other components of the Mishcan. These other components were fundamental to the function of the Mishcan. These components secured the expression of Hashem’s presence. The incense altar did not secure His presence. Therefore, description of its design is segregated from the descriptions of the Mishcan’s other components.
The proper place for the description of the design of the incense altar is after the Mishcan’s fundamental components have been described and the consecration of the Mishcan and the kohanim has been discussed. Hashem tells Moshe that through the execution of these instructions the Divine presence will be manifested in the Mishcan. The Torah then describes the design of the incense altar. This is because the expression of Hashem’s presence demands acknowledgement and a demonstration of respect. The incense offered on the incense altar is the required demonstration.
[1] Rabbaynu Ovadia Sforno, Commentary on Sefer Shemot, 30:1.