The Inner Jew
Society deems one with success, power, wealth and fame to be on top of the proverbial ladder. Judaism, by contrast, views the simple, and modest Jew who serves G-d sincerely and in in anonymity to be infinitely higher than those on top of society’s hierarchical value system. TETZAVEH TETZAVEH
The Anomaly
One of the anomalies of this week’s Torah portion, Tetzaveh, is that it concludes with a description of the golden, incense altar that was situated inside the Mishkan, the portable Temple the Jewish people constructed in the desert.
In last week’s parsha, the Torah describes in the greatest of detail how the Mishkan was built. In the description it describes virtually every vessel that the Mishkan contained: The ark, golden table, menorah, and the outdoors, copper altar. Conspicuously absent – until the end of this week’s parsha – is the description of the Golden, Incense Altar.
The question that begs to be asked, and that has been raised by many Commentators, is:
TETZAVEH why did the Torah leave the description of the golden Altar for the end of its treatment of the Mishkan?
The Difference between Gold and Copper
To answer this question it would serve us well to understand the deeper significance of the Golden Altar and to appreciate the difference between its function and that of the copper Altar.
The copper altar – which was designated for the offering of sacrifices – was situated in the courtyard outside the actual structure of the Mishkan. This was a public area that was filled with many of the Kohanim (priests) who worked in the Mishkan. It was also in clear view of the many others who came to the Mishkan to offer a sacrifice etc.
In short, the Copper Altar and the services that were performed on it were of a public nature.
By contrast, the Golden Altar – which was used for the burning of incense – was situated inside the Mishkan in a place that TETZAVEH was restricted to a Kohain who had a specific task to perform there.
Moreover, when the kohain offered the incense, nobody except that kohain was permitted to be there. According to Talmudic tradition, not even a heavenly angel was allowed to “trespass” there when the incense was offered on the Golden Altar. Only the Kohain and G-d were permitted to be there, to the exclusion of everybody and anybody else.
Public and Private Judaism
Whatever occurred in the Mishkan, our ages tell us, has its parallel in our own lives as Jews. Indeed, every one of us must serve G-d in two ways.
There are the things we do to express our Jewishness in a public forum. When we give tzedakah, publicly, for example, it is not be dismissed as being vain and selfish. On the contrary, Jewish law records the statement that “It is a mitzvah to publicize those who do a Mitzvah.” By publicizing acts of philanthropy, we encourage others to emulate TETZAVEH our ways and increase the goodness and kindness.
On the other hand, we must realize that Judaism involves more than just our public persona. There is an inner sanctum, the inner precincts of our heart and soul that must also be exercised so that it too can be expressed.
Initially, and intermittently, public display of one’s Jewish heart and soul is both acceptable and desirable. There is, however, a need for us to realize that the ultimate objective of building a spiritual sanctuary in our lives is to reach a level where our relationship with G-d is of a private and exclusive nature.
This is the service associated with the Golden Altar, which was not only situated inside the structure but was the place where the most intimate relationship with G-d took place. It represented the inner heart of the Jew, unaided by others, even G-d’s angels, connecting with G-d Himself.
Translated into practice this means that in addition to the tzedakah and other Mitzvos we do in public, we should also contribute TETZAVEH anonymously, without regard for any recognition – just to connect with G-d.
Private Persona will Prevail
We live in a society that glorifies and worships its public role. You haven’t made it in society if you haven’t achieved recognition, wealth and fame. If a woman stays at home and raises a family, she is considered a second class citizen.
In Judaism, the hierarchy of values is determined by one’s private and inner life. The more one is unassuming the higher they rise. True Jewish leaders had to be drafted into leadership with all of its trappings of fame and glory. The genuine leaders, beginning with Moses, shunned glory and wanted no part of it. They sacrificed their inner life for the benefit of the community. No true leader ever ran for the position. If they ran, it was away from fame.
However, part of being in exile is that we find it difficult to express our innermost and most intimate spiritual feelings. In addition, exile TETZAVEH concealment of truth engendered a ulture that thrives on the public arena.
By placing the discussion of the Golden Altar with its private nature at the end of the discussion of the building of the sanctuary, the Torah teaches us that this is the goal and objective.
In the ultimate end of time – the Messianic Age of Redemption – our inner feelings will be redeemed and our relationship with G-d enhanced. We will not need recognition by others to make us happy. We will revel in the realization of our soul’s internal connection with G-d.
TETZAVEH
From the book Light from the Future: Parshas Tetzaveh by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
