ותקהל העדה אל פתח אהל מועד, “and the assembly was gathered in the entrance of the Tent of Meeting.” This required a miracle, of course This is one of several places in the Bible where a very small area was able to accommodate a very large number of people (compare Tanchuma Tzav 12.). When Moses was told to assemble all the people at the entrance of the Tabernacle, he turned to G’d saying: “how can six hundred thousand men and six hundred thousand youngsters fit into the entrance [an area of 50 by 100 cubits] of the Tabernacle? G’d replied: “is this what you are concerned about? Was not the heaven at one time no bigger than the eye of a needle and I managed to fit the entire earth through it?” G’d quoted Isaiah 40,22: “Who spread out the skies like gauze, stretched them out like a tent to dwell in?” At the revelation at Mount Sinai G’d appeared surrounded by 22,000 chariots filled with ministering angels as we know from Psalms 68,18: ‘G’d’s chariots, myriads upon myriads, thousands upon thousands, the Lord is among them as in Sinai in holiness.’ Each of these chariots was similar to the one Ezekiel saw in his vision. Seeing this was so, how could the mountain have supported all these chariots? Clearly, miracles happened which temporarily suspended the rules applying to terrestrial space. At the time G’d had told the mountain: “expand and accommodate all the loyal people.” When the Jewish people crossed the Jordan river 40 years later the entire Jewish people found space between the staves of the Holy Ark behind the Priests who marched ahead. This is based on Joshua 3,9: “Joshua said to the Children of Israel: ‘come close and listen to the words of the Lord. your G’d.’” In the future these miracles will be re-enacted when all the people ever since Adam who qualify for resurrection will have to be accommodated on earth. Aren’t they going to complain that they do not find room to stand? However, G’d promised that at that time “I will expand the size of Jerusalem” as prophesied by Isaiah 54,2 who quotes G’d as addressing Jerusalem saying to her: “enlarge the size of your tent, extend the size of your dwelling; do not stint!” Thus far the comments of the Midrash Tanchuma Tzav 12 on the subject.

ויתן עליו את הכתונת ויחגור אותו באבנט וגו, “He placed the tunic upon him and girdled him with the sash, etc.” The sequence in which the High Priest donned his priestly garments was as follows: the tunic, the girdle, the robe, the ephod, the breastplate, the turban, the Tzitz (golden headband worn on forehead). These are a total of seven in which Moses clothed Aaron. Together with the trousers which each Priest put on himself this makes eight garments worn by the High Priest when he performed the service. The order in which the seven garments were put on corresponded to the seven layers of heaven (שבעה רקיעים). The trousers which covered the Priest’s private parts corresponded to the lowest region in heaven in which the moon covers the “tent” comprising the lower world, the one described as בשגם הוא בשר, (Genesis 6,3) “while they are of flesh.” The tunic corresponded to the heaven which contained the planet כוכב, Mercury. The girdle corresponded to the heaven containing the planet נוגה, Venus. The robe corresponded to the heaven containing the planet חמה, Sun, whereas the ephod corresponded to the heaven containing the planet מאדים, Mars. The breastplate corresponded to the heaven containing the planet צדק, Jupiter. The name was an allusion to the Urim Vetumim worn inside the breastplate which helped the High Priest to establish צדק, righteousness, by consulting with G’d when he needed answers. The turban corresponded to the celestial region containing the planet שבתאי, Saturn. Seeing that Saturn is in the highest celestial region it was appropriate that the garment worn on top of the High Priest’s head should be a symbol of it. We have a verse in Job 22,12 describing Saturn as the highest planet. [I have mentioned on previous occasions that all these data and the authors of those periods finding it necessary to establish these co-relationships, are based on outdated astronomical data. Ed.]. The ציץ, which was inscribed with the words 'קודש לה, ‘holy for the Lord,” corresponded to G’d’s throne of glory which is above the seven celestial regions paraphrased by the words שבעה רקיעים, “seven layers of heaven.” The author also sees some allusion to the seven lower emanations in the seven garments listed here as worn by the High Priest. [These allusions are rather obscure. Ed.]

ויתן אל החשן את האורים ואת התומים, “he inserted in the breastplate the Urim and Tumim.” These “urim vetumim” were a parchment with the Ineffable Name written on it. We have explained all this in Exodus 28,30. This represented one of the various stages of the Holy Spirit. Access to G’d by means of the urim vetumim was on a lower level than that at the disposal of a prophet, but it represented a higher level of Holy Spirit than hearing a בת קול, “a heavenly echo.” You should appreciate that the difference between what is commonly known as “Holy Spirit” and “prophecy,” is that when a prophet receives a communication from G’d all his normal faculties are interrupted. At such a time he is as if deprived of all bodily functions, remaining temporarily as if a disembodied spiritual being. This phenomenon occurs while these prophets are awake (Maimonides, Yessodey Ha-Torah 5,2) and represented a special prophetic level of what is called the “eighth level.” On the other hand, the level known as רוח הקדש, “Holy Spirit,” does not involve that the recipient is deprived of his normal functions; he speaks like an ordinary individual but is imbued with a supra-natural ”antenna” which puts words in his mouths which he conveys in ordinary language. Such a person will reveal matters which will happen in the future seeing G’d put these words in his mouth. The third part of the Bible, known as Ketuvim was written under the influence of this kind of divine inspiration. The level of divine inspiration possessed by Moses was far superior to that of any of the aforementioned. His prophetic insights exceeded those of any other prophet. This is the reason why whenever our sages speak of the Bible they apply three separate names to it in the same order, i.e. תורה, נביאים, כתובים, “the Torah, the Books of the Prophets, Holy Scriptures.” Everything written in the Torah is of a superior degree of direct communication from G’d. Our sages have even stipulated that when such Books are bound separately, it is inadmissible to place the Book of the Prophets on top of the Torah, or the Book of the Holy Scriptures on top of the Book of Prophets for instance; all this to remind us of the different degrees of sanctity between these three parts of the Bible (compare Maimonides, Hilchot Sefer Torah 10,5). All of this in order for us to appreciate whence prophecy emanates.

ויתן על תנוך אזן אהרן ועל בהן ידו הימנית ועל בהן רגלו הימנית, ”he placed it on the middle part of Aaron’s right ear, on the thumb of his right hand, and on the big toe of his right foot.” I believe that the symbolism of these three procedures is connected to the three parts into which the universe is divided, ‘the world of the angels, the world of the planets, and the terrestrial part of the universe.’ Moses had been commanded to make the Tabernacle symbolic of these three parts of the universe. Whatever was inside (west) of the dividing curtain, פרכת, represented the world of the angels, disembodied spirits. Anything inside the Sanctuary but east of the dividing curtain represented the world of the planets (outer space in modern terms). The courtyard of the Tabernacle represented the terrestrial part of the universe. Seeing that the High Priest embodied within himself the awareness of his Creator and all these different divisions of the universe, it was important that this idea be given concrete expression in that his very body was treated as if it too consisted of three parts, each representing one part of the universe. Man himself may also be viewed as a microcosm of the universe. The three parts of man represent the world of communication by means of speech, i.e. the head, the part which corresponds to the world of the angels. The world of the “chayut,” physical, biological life, is from the chest down to the loins. This portion of man contains the heart, the source of all motion, i.e. the heart is perceived as issuing the directives which result in every move made by man. This part of man corresponds to the world of the planets, whose whole function appears to be their movements, their orbits. Finally, the lower part of man, that which may be described as representing עולם הטבע, the world of nature as we know it, begins from the loins downward and contains the reproductive organs. Seeing that the purpose of the offerings is the continued existence of the universe, (Taanit 27) a world which is divided into three parts, Moses had to give some of the blood which is the agent conferring the atonement aimed at by the animal-sacrifices, on the respective three parts of the Priest to ensure that all parts of the universe are recipients of the power of the sacrifice to bring about atonement. This is why the ear, the hand, and the foot, were chosen to represent these 3 parts of the microcosm as symbols for this atonement. The blood smeared on the ear symbolised the domain of speech in man or the world of the angels in the macrocosm. The blood smeared on the thumb of the Priest symbolised the world of motion, or the world of the planets in the macrocosm. The blood smeared on the big toe of the right foot of the Priest (Aaron) represented the area in man which needs atonement, and symbolised the terrestrial universe in the macrocosm.

The word בהן used by the Torah to describe the thumb, is known in Tamudic Hebrew as the גודל, (compare Ketuvot 5) because it is the thickest of the five fingers. Some say that the thickest one is זרת and the smallest is גודל. These five fingers are generally known in the Talmud by the following names: אצבע, אמה, קמיצה, גודל, זרת. The reason the first thickest finger is called זרת is because when fully extended sideways it completes the distance called זרת in the Talmud describing the distance from the extreme left point of the outstretched thumb and the corresponding point of the right by extending the little finger. [Most authorities consider the standard זרת as being approx. 28 centimeters, i.e. half a cubit. Ed.] The index finger is called אצבע as it is used to sprinkle the blood on the Altar or flick it against the dividing curtain on Yom Kippur. The middle finger is called אמה because it is the longest one protruding more than any of the others and therefore completes the measurement of the arm known as אמה. The fourth finger is called קמיצה being that it is used to measure the קומץ of the מנחה the Priest has to place on the Altar; The fifth smallest finger is called גודל which may be related to גדילים the fringes i.e. ציציות we are to put on four-cornered garments. The word has a connotation of: “at the extreme outside, edge.”

In the beginning of Tractate Ketubot 5a it is written: זו אצבע זו זרת זו קמיצה זו אמה זו גודל. Rashi explains this as follows: This small finger זרת is for measuring the distance between the little finger the tip of the thumb, which is used in measuring the breastplate of the High Priest; this next finger קמיצה is used for taking a fistful of the meal-offering; this middle finger אמה is used for measuring a cubit, the distance from the elbow to the tip of the middle finger, used as a measuring tool when measuring buildings or instruments.; this one next to the thumb אצבע is the finger used to sprinkle the blood of offerings on the altar; this is the thumb גודל, on which the blood and oil is placed in the purification ritual of Aharon. Each finger has a specific purpose, even for sacred functions. Thus far Rashi on Ketuvot 5.

Scientists have written that just as every organ in the human body has its specific function, many of them having been designed to perform multiple functions, so every one of the five fingers on the hand also has been created in order to perform a specific function. They believe that each of the five fingers has been assigned a task corresponding to one of our five senses, which between them account for most of man’s activities. The powers of the soul [invisible life-force, Ed.] are revealed by means of these five fingers. The first finger is meant to clean out the mouth, i.e. it corresponds to the sense of taste. The second one which is used in the nostrils corresponds to the sense of smell. The third one is used to touch things, i.e. to identify objects and people by means of the sense of touch. The fourth finger is designed to clean one’s eyes; in other words it corresponds to the sense of sight, whereas the fifth finger is designed to clean one’s ears, i.e. it corresponds to the sense of hearing. According to this theory G’d created man with five different senses and provided each of these senses with a specific outlet, i.e. one of his fingers. This is all part of the concept of the completeness of nature, i.e. a world in which everything has been assigned a specific function. We observe that each one of the five fingers performs its functions almost automatically, as if it were simply a reflex movement giving expression to the directives issuing from the respective senses. Blessed be the Lord, Creator, who has created man using so much intelligence in doing so (compare Berachot 60).

כי שבעת ימים ימלא את ידכם, “for you shall be inaugurated for a period of seven days.” G’d had said something similar in Exodus 29,35 where the Torah wrote: ”for seven days you shall inaugurate them.” A kabbalistic approach: the days of inauguration were seven as the people already realised the significance of the seven garments of the High Priest (the trousers not being a specific garment of the High Priest). We read in Isaiah 63,12: מוליך לימין משה זרוע תפארתו, “who made His glorious arm march at the right side of Moses.” This is a reference to Moses who trained Aaron and gave him some of his prophetic powers. According to the Zohar Tzav 34,2, this is why Moses had to anoint Aaron. During these seven days Moses performed the High Priest’s duties (dressed only in a white tunic) in order to confer all this sanctity upon Aaron. Rabbi Abba said that seeing that Moses was firmly rooted in the holy place whence all this power stemmed, he was able to transfer this sanctity to Aaron. This is why the Torah wrote earlier (30,12): “he poured from the oil of anointment on Aaron’s head, and he anointed him and sanctified him.” This is also the reason that these days of inauguration were described (in the Zohar) as “days of שלמות, “days of perfection, or perfecting.”

כאשר עשה ביום הזה צוה ה' לעשות לכפר עליכם, as he did on this day, the Lord commanded to be done to provide atonement for you.” Our sages in Yuma 2 interpreted these words to mean that the day referred to as ‘this day” was the eighth day of the consecration rites; G’d referred to the seven days the Priests had observed prior to that day. The lesson is that the procedure involving the red heifer which needs to be isolated for seven days before it is burned is derived from a similarity in the Torah’s expression (גזרה שוה) i.e. the word צוה used both here and in Numbers 19,2. [Such comparisons have halachic significance only when the word itself is not necessary in the context in which it appears. Ed.] Here the Torah (repeated) the words צוה ה', something which we knew already; in Numbers too it was clear without these words that G‘d had commanded the procedure. The additional words לכפר עליכם, “when arranging atonement for you,” refer to the Day of Atonement procedures prior to which the High Priest is to isolate himself as stated in Yuma 2. He leaves his private residence and takes up quarters in an office adjoining the Sanctuary just as he does for seven days prior to the burning of the red heifer (compare Parah 3,1 and quoted in Yuma 2). The meaning of our verse then is: “this day on which the High Priest is instrumental in obtaining atonement for the people has been preceded by seven days of isolation” (and spiritual preparation for that eighth day).

ופתח אהל מועד תשבו יומם ולילה שבעת ימים, “and at the entrance of the Tent of Meeting you shall dwell for seven days.” Moses warned the Priests not to leave the proximity of the entrance of the Tent of Meeting at the time they performed the service, i.e. until they had completed all the parts of the service which they were meant to perform at that time, i.e. on that occasion. This commandment remained in force not only during the days of the inauguration but for all future times. This is the meaning of the verse (Leviticus 21,12) “he shall not leave the Sanctuary so that he will not desecrate the Sanctuary of his G’d.” The answer to the question of when not leaving the Sanctuary ensures that the Sanctuary will not be desecrated is: “during the time the service is in progress and has not been completed.” If the Priest were to leave the Sanctuary during this time he would commit a capital crime and would be liable to die at the hands of G’d. This is an instance where the negative commandment which is spelled out, i.e. not to leave the holy precincts, allows for a halachically valid inference that if the party concerned does the reverse, i.e. leave the holy precincts during this time, he is guilty of death. [In practice this means that when the High Priest has become an אונן, lost a close relative who has not yet been buried, he must not leave the Sanctuary and leave the performance of the service to a substitute. Ed.]

The meaning of the words יומם ולילה, “both by day and by night,” is not an absolute statement meaning: “around the clock.” It means that during the hours when a Priest is supposed to be on duty in the Sanctuary (or adjoining it) he must not leave these precincts regardless of whether it is night or day. Seeing that every human being sometimes has to answer calls of nature, the Priest is not only allowed to do so but commanded to do so. The Torah refers to times when there is no such call of nature which would provide a legitimate excuse for the Priest to temporarily absent himself. We find parallel meaning of the words “seven years” in connection with the building of Solomon’s Temple (Kings I 6,38-7,1) “He built it for seven years; and it took him thirteen years to build his palace until his whole palace was completed.” The prophet means that it took this number of years to build excluding the Sabbaths and festivals on which no work was performed. Just as these days were excluded in the prophet’s summation of how long it took to build the Temple, so here too the time out when a Priest had to answer a call of nature was excluded when the Torah spoke about “day and night.”

A Midrashic approach based on (Tanchuma Shemini 1): when the Torah speaks of “and you shall remain at the entrance of the Tent of Meeting day and night,” this is a reference to the seven days of mourning for the deaths of Nadav and Avihu. While it is true that at that point in time these two sons of Aaron had not died as yet, we know that G’d Himself observed seven days of mourning for an event which had not yet occurred. This was the reason that the Torah wrote in Genesis 7,10: “it was after the seven days, and the waters of the deluge came upon the earth.” G’d had observed seven days of mourning over the necessity that He had to destroy so much of His handiwork. In connection with that verse, the sages asked: “can one then mourn someone before he died?” If such a thing is not possible or not appropriate why did G’d mourn the event before it happened?” Man who does not know what is in store in the future cannot mourn an event which has not yet occurred. G’d who does know, is able to do so. In our instance, G’d told Aaron and his sons to observe seven days of a special nature although they were not aware of the reason. He wanted them to act as He had acted prior to the deluge. This is why the Torah wrote the words 'ושמרתם את משמרת ה, “you shall observe the observance observed by the Lord.” [If I understand this Midrash correctly, Nadav and Avihu sat in mourning of their own deaths prior to it having occurred. It would prove that Nadav and Avihu’s death had already been decreed prior to their taking “alien fire” into the Sanctuary, i.e. something unbidden, that this was only the occasion which determined when G’d’s decree would be carried out. Ed.]

אשר צוה ה' ביד משה, “which G’d had commanded through Moses.” According to Nachmanides the Torah in this instance did not write the usual words כאשר צוה ה' את משה, “just as the Lord had commanded Moses,” as in this instance Aaron’s sons did not do exactly as the Lord had commanded. Rather, they had done “all the things G’d had commanded through Moses,” but they added something, i.e. they introduced alien fire into the Sanctuary” (10,1). This whole paragraph dealing with the rites of anointing following the appointment of Aaron and his sons as Priests was told the people seven days prior to the Tabernacle being erected, seeing Moses had been commanded to erect the Tabernacle on the twenty-third of Adar. Moses spent the seven days till the first day of Nissan erecting and dismantling the Tabernacle. On the eighth day, G’d called him and commanded him the details of the sacrificial offering legislation, as from that day on the Shechinah had taken up residence in the Tabernacle between the outstretched wings of the cherubs. All the chapters from the beginning of the Book of Leviticus until here were revealed to Moses at that time. The Tabernacle was inaugurated with the seven days of מלואים offerings.

When I wrote earlier in connection with verse 33 that the inauguration rites took seven days, it was logical that those מלואים offerings should serve as consecration offerings of the Tabernacle as they comprised the various categories of regular offerings, i.e. עולה, חטאת, שלמים. By offering these sacrifices the Tabernacle was consecrated in all its aspects. During the seven days prior to the first of Nissan in the second year, Moses performed the sacrificial service and practiced dressing Aaron and sons in the priestly garments. The purpose of all these procedures was to draw down the presence of the Shechinah to the Tabernacle. This was finally accomplished on the eighth day.

According to the plain meaning of the text, the reason that the inaugural sacrifices comprised both burnt-offerings, sin-offerings as well as peace-offerings, was that the sin-offering was in order to obtain atonement for any desecration of the Altar that might have occurred by oversights in these various procedures. The Torah had already spelled this out in 34,15 ויקדשהו לכפר עליו, “he sanctified it (the Altar) in order to enable it to serve as a source of atonement.” The reason the Priests had to offer the burnt-offerings was in order to establish G’d’s goodwill vis-a-vis the Priests. The peace-offerings formed part of the inaugural procedures in order to express thanks to the Lord for His having given the Jewish people the means to establish close relations with Him through the presence of the Tabernacle and everything connected with it. When you examine what Maimonides writes in Maasseh Ha-Korbanot 2,14 you will find that when the Temple of the future will be inaugurated similar inaugural procedures will take place when the Altar will be consecrated. In fact, according to Moed Katan 9, these rites will override the Sabbath and those offerings will be offered on the Altar also on the Sabbath. All of this is spelled out in Ezekiel 46,4. May the Lord grant us that we see the fulfillment of all these promises including the rebuilding of the Holy Temple soon in our days. May Isaiah’s prophecy (Isaiah 60,7) “all the flocks of Kedar shall be assembled for you, the rams of Nebaioth shall serve your needs; they shall be welcome offerings on My Altar, and I will add glory to My glorious House,” be fulfilled speedily.