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Haktav
Vehakabala on Tetzaveh
Hagaon
Rav Yitzchak
Mecklenberg zt”l on Parshat Tetzaveh
(from
Haktav
Vehakabala )
The
Seemingly Misplaced Mizbeiach (Incense Altar)
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The Mizbach Haketoret (incense altar) seems to be
out of place in Parshat Tetzaveh. In Parshat Teruma
the Torah presents the command to construct the
Aron, Shulchan, Menora, and Mizbach Hanechoshet,
along with the external structure of the Mishkan.
Parshat Tetzaveh is primarily devoted to the clothes
of the Kohanim. At the very end of the Parshat Tetzaveh,
even after what seems to be a closing statement
about the Mishkan, comes the Mizbach Haketoret.
Why is it not presented in Parshat Teruma with everything
else?
The Ktav Vehakabala brings down three approaches
to the question: The first two, that of the Sforno
and the Gra, answer that the purpose of the Mizbach
Haketoret is different than that of the rest of
the Mishkan. The rest of the Mishkan, as the Torah
states (29:45), is "to dwell in the midst of the
Children of Israel." Its aim was not, as that of
the sacrifices, to bring down G-d's Glory so that
the Mishkan could be a meeting place between G-d
and Israel, as it says, "I will meet you there and
it will be sanctified with My Honor" (Shemot 29:43).
Rather, says the Sforno, the Mizbach Haketoret was
a way for Israel, after G-d dwells in the Mishkan
and reveals Himself to the Children of Israel, to
show tribute to Him. The Ketoret, the incense, was
not like the other sacrifices. Their goal was to
evoke a Divine "reaction". The Ketoret is Israel's
reaction to the Divine revelation. This is in line
with the verse, "Ascribe to G-d the Honor of His
Name, take up a tribute and come before Him."
The Gra points out a connection between the Mizbach
Haketoret and the Machatzit Hashekel (the half shekel
brought by every Jew) in the beginning of the next
parsha. The Torah sees both of them as vehicles
for atonement. Concerning the Mizbach Haketoret
the Torah says (Shemot 30:10), "Aharon will atone
on its projections (at the Mizbach Haketoret's four
corners) once a year . . ." The Machatzit Hashekel
is also aimed at "atoning for your selves" (Shemot
30:15).
The Maharam Chagiz takes a totally different direction.
He shows that the function of the other vessels
cannot be done without the vessel itself - candles
cannot be lit without the Menorah and the showbread
cannot be placed in the Mishkan without the Shulchan.
However, incense can be offered in the location
of the Mizbach Haketoret even if it is not there
(see Rambam Mishneh Torah Temidim Umusafim 3:2).
Therefore the Torah sets the Mizbach Haketoret aside
from the rest of the Mishkan's vessels.
[prepared
by Eliezer Kwass]
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