As part of the description of the Choshen, the Torah teaches that “you shall place the Urim Vetumim within the Choshen.” According to Rashi, the Urim Vetumim was a Divine Name placed between the folds of the Choshen. According to the Rambam the Urim Vetumim were in the stones of the Choshen itself.
Through the Urim Vetumim, the leader of Bnei Yisroel would be able to inquire of Hashem about matters of national concern. The name Urim Vetumim alludes to the fact that their words were illuminated (Or) and their words were precise or complete (Tam). Our sages explain that the letters from the names of the Tribes would light up to spell out the answer. The Kohen would need Divine insight to be able to arrange the letters to decipher their meaning. This miraculous communication did not continue in the Second Beis Hamikdash. The wordחשן (Choshen) shares the same letters as נחש (snake), the representation of evil and negativity in the world. Both words also share the same Gematria as משיח – Moshiach. Golus was brought about by our sins and what is apparent is the reality of the snake. The Geulah and Moshiach, represented in the form of a Gematria, is ever-present within the world, but hidden so that we do not see it. Tisha B’av can be viewed in the same way. We see the snake, as we mourn for the destruction of the Temple and our exile. But hidden within, Tisha B’av is the birth of Moshiach and the beginnings of the preparations for the Third Beis Hamikdash. The same is true in our personal moments of darkness as well. Like the Urim Vetumim, we need to decipher and decode our perceived reality to see its true nature. Whether we see נחש or חשן – the snake or the Divine Spirit - is in our control. If we open our eyes, with light and precision, we can see the reality of Moshiach. May we merit the immediate coming of Moshiach and the return of the Urim Vetumim together with all of the priestly garments, in the Beis Hamikdash Hashlishi. ~ Based on Sefer Halikutim entry Choshen, Likutei Sichos vol 11, p 133
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One of the garments worn by both the Kohen Gadol and the regular Kohanim was an Avneit – a sash. The Avneit was 32 Amos (approx. 16 metres) long and was wrapped around and around the Kohen’s chest (heart).
Clothing, which surrounds the body from without, represents transcendent light (Ohr Makif). The body of the Kohen represents inner light (Ohr Penimi). The Avneit held the clothing of the Kohanim firmly around their body, representing the joining of the transcendent light to the inner light. Chassidus discusses 5 different levels of the soul. The lower 3 are the conscious levels of the soul that are enclothed and manifest within our body; Nefesh – expressed in our actions, Ruach – expressed in our emotions and Neshama – the intellectual dimension. These are also called the inner Kochos (capabilities) of the soul. The fourth level of the soul, Chaya, is transcendent (Makif), lying beyond our consciousness. It is expressed in Emunah and in a supra-logical desire of the soul for G-dliness. The Makif experience is lofty, but detached. Chassidus illustrates this with the Talmudic example of a thief praying to Hashem for success in his robbery. Because his Emunah is transcendent, it is divorced from his conscious thinking and does not influence his actions; so, he can believe and steal at the same time. We need to draw down the transcendent to pervade the conscious; to channel our Emunah and deep desire, into the inner levels of the soul. Fusing two opposites requires a power that is greater than both of them. Beyond Makif, there is the ”Makif of the Makif”. This refers to the Yechida, the essential core of the soul. The essence is the essence of all levels of the soul; both conscious and transcendent. On this level, they are no longer opposites and can be united. This is the lofty source of the Avneit. ~ Based on Maamar Admor Hazaken 5572 and Sicha Vayakhel Pekudei 5750 The words קודש לי-ה-ו-ה – holy to Hashem - were engraved on the Tzitz. According to one opinion[1], the two words were written on one line, however the Halacha[2] follows the opinion that the words were written over two lines; קודש ל – holy to – on the bottom and the Name י-ה-ו-ה (Havayah) above.
To be “holy to” represents our efforts to become holy to Hashem through Torah study, prayer and keeping of Mitzvos. In Kabbalah, this personal effort to lift ourselves upwards is referred to as Isarusa D’lesata, an awakening from below. Our Isarusa D’lesata elicits a flow of G-dly energy, light and blessing from Above. This is referred to as Isarusa D’Leila, an awakening from Above. It is represented by the Divine Name, whose letters represent the process by which G-dly revelation flows into our world. The view that Kodesh LaHashem was written on the same line, refers to an Isarusa D’leila that can be reached and accessed by our Isarusa D’lesata. This is the flow from Above that is caused by and directly commensurate with our personal efforts below. But there is a higher level of Isarusa D’leila. This revelation comes from a level of G-dliness that far transcends the worlds and cannot be accessed or ‘caused’ through our actions. Our actions are merely the catalyst for this gift from Hashem. When we serve Hashem with the best of our (limited) abilities below, He rewards us with this infinite revelation. The two levels of Isarusa D’leila correspond to two levels of the name י-ה-ו-ה discussed in Kabbalah. This is alluded to in the Torah by the two names Havayah Havayah written before the 13 Attributes of Mercy. These two names are separated by a Pesik (vertical line), illustrating how the higher Havayah is completely beyond. The lower Havayah is the Name that is within the framework of the worlds. This is the Havayah that is “inline” with our actions to become “holy to”. As a gift, Hashem then rewards us with the supernal Havayah, the essential Name of Hashem that proceeded Creation, which sits above and beyond our actions. ~ Based on Or Hatorah Parshas Tetzaveh p1734 [1] Talmud Shabbos 63b [2] Mishneh Torah laws of the Temple vessels 9:1-2 In Tanach, the forehead is used as a metaphor for the trait of brazenness. When Yirmiyahu rebukes the Jewish people for their idolatry, he tells them “you had the brazenness (מצח) of an immoral woman[1]”. The word מצח literally means a forehead.
The commentaries[2] explain that an uncovered forehead is a sign of brazenness and Chutzpah. Whereas a covered forehead is a sign of humility and modesty Our sages[3] teach that the Tzitz, which was worn was worn on the מצח – forehead of Aharon, atoned for the sin of brazenness. The sin of brazenness is that despite knowing better, one acts audaciously with disregard, doing as they wish. The Tzitz covering the forehead is a sign of humility. The word Tzitz also means to gaze, representing a constant of awareness of the presence of Hashem. This awareness brings us to humility and surrender. On a deeper level, brazenness, like all middos, can be positively used in the service of Hashem. This is the directive in Pirkei Avos[4] to be עז -brazen - like a leopard… to do the will of your Father in Heaven. We do this by being undaunted and unashamed in the face of mockery or challenge to our faith and keeping of Torah and Mitzvos. This is the hidden meaning in Moshe’s describing Bnei Yisroel as a stiff-necked people. Deep inside, every soul possesses an absolute, irrational and unyielding dedication to Hashem that we need to actualise. The Tzitz is a reminder that we need to harness this holy brazenness, that our ‘forehead’ should be Kodesh LaHashem. ~ Based on Or Hatorah Parshas Tetzaveh p1756 [1] Yirmiyahu 3:3 [2] Metzudos Dovid [3] Zevachim 88b, Shir Hashirim Rabbah 4:4 [4] 5:20 The Book of Shir Hashirim is a metaphor for the loving relationship between Hashem and the Jewish people. The verse teaches “the voice of my Beloved… He stands behind the wall, watching through the windows, peering through the cracks.”[1] The word peering - מציץ - is related to the word ציץ - Tzitz. It is also related to the word ניצוץ, meaning a spark – a tiny glimmer of light.
Rabbi Eliezer teaches[2] that from the day the Beis Hamikdash was destroyed, an iron wall separates the Jewish people from their Father in Heaven. Iron represents the forces of negativity. For this reason, iron tools could not be used on the Temple Mount when building the Beis Hamikdash. On the contrary, iron represents the nation of Edom – Rome – who destroyed the Beis Hamikdash. Hashem loves us with an infinite love. When the Temple stood, this love shone openly and could be felt and seen by everyone. But our sins create a wall of separation that conceals this Divine revelation. When we have thoughts of Teshuvah, these thoughts create small cracks in the iron wall of separation. We may not have the full revelation, but even in the darkness of Golus, through these cracks we can peer through and receive a small glimmer of this light. The Tzitz, sitting over the forehead, represents our thoughts of Teshuvah, that break through the concealment; allowing a spark of this light to shine through and enabling us to peer through and catch a glimpse of our Beloved. Our sages teach that the “voice of my beloved” is the voice of Moshiach[3], who will come when we do Teshuvah[4]. With enough cracks, the walls of Golus and separation will crumble and we will merit to see the full revelation of our Beloved once more. ~ Based on Or Hatorah Parshas Tetzaveh p1732 onwards [1] Shir Hashirm 2:8-9 [2] Brachos 32b [3] Shir Hashirim Rabbah Parsha 2 [4] Rambam Hilchos Teshuvah 7:5 The Tzitz was a golden head-plate that was worn across the Kohen Gadol’s forehead from ear to ear. It was two fingerbreadths in height. Engraved on the Tzitz were the words Kodesh LaHashem – holy to Hashem.
The brain is the seat of the intellectual capabilities of our soul. We use these intellectual capabilities in Davening to meditate on the greatness of Hashem, His transcendence and the secret of His oneness. The objective of these meditations is to flow through to arouse feelings of love and fear of Hashem with which we pray. With these meditation and emotions, we rise up beyond the world and attain a deep spiritual sense of yearning and connection. But unfortunately, we can’t stay there. When we finish Davening and enter the challenges of the material world, the deep understandings and emotions that we experienced in our meditations, swiftly fade away. This is represented by the forehead, the bone which covers over the brain, represents a concealment over the intellect. We might not be able to remain in the same state of deep understanding and feeling throughout the rest of our day. But we can make a firm resolve and commitment to conduct ourselves in accordance with the realisations that we attained during Davening and to keep it in the forefront of our minds. This resolve is the represented Tzitz, which was worn constantly over the forehead, engraved with the words Kodesh LaHashem. It is the reminder throughout our day, long after we leave the protective cocoon of the Shule, that no matter where we are, we are “holy to Hashem” and are here in this world to serve Him wherever we are and in everything that we do. ~ Sefer Halikutim, Tzemach Tzedek entry Tzitz ********************* The Daily Beis Hamikdash Thought is an initiative of Kollel Menachem, Melbourne. View previous posts at www.LivingBeisHamikdash.com Invite your friends to join, please forward the following link: https://chat.whatsapp.com/CpJdBpFrhNRDsyqhdxM4SH THE NOISY JEWThe hem of the Me’il was decorated with golden bells. The Torah teaches that the sound of these bells “would be heard when he enters the Holy Place before Hashem and when he leaves”.
Normally, the service of Hashem is associated with silence – as taught in the Book of Kings that Hashem is not found in the… the loud noise…, but rather in the soft still voice. So why was it necessary to have the noise of these bells accompany the Kohen Gadol as he came before Hashem? When a person stands close to their friend they can communicate with a soft whisper. But when one finds themselves calling-out from afar, they need to raise their voice and shout. The service of the Tzaddikim, who find themselves close to Hashem, is calm and quiet. They do not experience struggle and turbulence and they do not require any major self-transformation. In contrast, the Baal Teshuvah finds themselves distant from Hashem. They must confront their struggles and challenges as they detach themselves from their former environment and experience, to draw close to Hashem. Their Avodah is a “noisy” one, as they go through a complete self-negation and transformation. The noise of the bells represents these Baalei Teshuvah; the “noise” that comes from those who find themselves spiritually on the hem and yearn to rise upwards. When the Kohen Gadol entered the Holy, he did so on behalf of all of the Jewish people; not just the silent Tzaddikim, but also the noisy bells. But on Yom Kippur, when he entered the Holy of Holies, the Kohen Gadol did not wear the golden garments, including the Me’il with its bells. The Holy of Holies is the essence of the soul. On Yom Kippur, the essence of every Jew is revealed. On this level, every Jew is not just close to Hashem, but united with Him in absolute oneness. Since there is no distance, there is no need for noise. ~ Based on Likutei Sichos volume 16 Tetzaveh 2 ********************* The Daily Beis Hamikdash Thought is an initiative of Kollel Menachem, Melbourne. View previous posts at www.LivingBeisHamikdash.com Invite your friends to join, please forward the following link: https://chat.whatsapp.com/CpJdBpFrhNRDsyqhdxM4SH |
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