Parshat Tetzaveh 5773 Schedule

Weekly Words of Torah

Bein Adam Li’chaveiro for Bein Adam Li’Makom

Insights into Parshat Tetzaveh of Mr. David Silber of Yeshivat Sha’alvim, by Rav Re’uven Ungar of Sha’alvim.

Throughout these parshiot dealing with the details of the Mishkan (Tabernacle) every detail has inherent meaning, including the bigdei kehunah (priestly vestements). In perek 28 pasuk 4, the pasuk starts to list the begadim that should be made, beginning with the choshen, followed by the ephod. The Kli Yakar points out that this seems to be the wrong order, since later in the parsha when we go through each garment individually, we mention these two bigadim in the reverse order, first mentioning the ephod and then the choshen- why switch the order?

The Kli Yakar quotes a gemara in Eruchin (16a) that explains that the reason the bigdei kehunah are mentioned in the Torah adjacent to the karbanot (sacrifices) is to teach us that just like the karbanot are michaper our averot (atone for our sins), likewise bigdei kehunah are michaper- the choshen is michaper issurei dinim (prohibitive laws) amongst Klal Yisrael in monetary disputes, the ephod is michaper idolatry, the me’ill lashon hara, etc.

The Kli Yakar then explains how this answers our question while conveying a fundamental idea. Our pasuk is Hashem speaking, telling us how to make the bigadim, while the latter two pesukim which refer to the ephod first are from the perspective of Klal Yisrael. When Hashem is speaking, He refers to the choshen first, showing that he cares more about how we treat each other, which is represented by the dinim which the choshen is michaper, more than how we treat Him, represented by the idolatry that the ephod is michaper. When we are speaking, however, we mention the ephod first, showing that we are mochel on our kavod and that what is most important to us is that Hashem is treated properly by all people.

There are two distinct lessons to learn from this idea. Firstly, the specific idea that we must ensure that we put Hashem’s kavod in front of our own kavod at all times, to focus on the ephod more than on the choshen. The second idea is similar to an idea mentioned by Rav Dessler in his Kuntris HaChesed. He explains that it’s understood that in order for life to function on a normal level, everyone must both give at times and receive at times. If so, how do we determine who is a ba’al chesed, and who is a selfish person? The principle he draws out is that the intent of the person when he is giving and receiving makes all the difference. Two people can go through the same actions, but with very different mindsets. While both people are giving at times and taking at times, if one of them is only taking so that he can ultimately give more, while the other is only giving so that he can ultimately take more- this is all the difference in the world.

Mitzvot bein adam li’chaveiro and bein adam li’Makom are both of the utmost importance. We absolutely need to maintain both of them in order to be proper ovdei Hashem. So what difference does it make if we emphasize bein adam li’chaveiro more than bein adam li’Makom or vice versa? We’re taking care of both regardless? Actually, so is the person giving just so that he can take more, yet we understand that his mindset makes all the difference in the world. When we are careful to keep mitzvot bein adam li’chaveiro, but have intent the whole time to do so in order to magnify the Majesty of Hashem- when we emphasize the ephod more than the choshen- then we are serving Hashem the best way possible.