Hide and Seek, In and Out

Dear Friends and Family:

I wish you all a most pleasant Shabbat, and fabulous and fun-filled Purim!!

T’tzavveh
Exodus 27:20-30:10


Précis: The parasha continues with a description of ritual items in the Tabernacle, including oil for the lamp, priestly clothing, the ephod, breastplate, robes, plate, and miter. Aaron and his sons, Nadab, Abihu, Eleazar and Ithamar are designated as Priests and are consecrated with sacrifices and ceremony. The parasha concludes with a description of the daily sacrifices and incense to be offered at the Tabernacle.


Exodus 28:2 "Make sacred vestments . . . for dignity and adornment "


It may be a bit surprising to think that this parasha, with its discussion of Tabernacle ritual objects and priestly robes, has any relevance in the 21st century. The "ner tamid" (usually referred to as the "eternal light") is represented by the light above every synagogue’s ark and remains at least a relevant reminder of our congregational connection to the earliest days of our faith. Perhaps less clear is the fact that the Priestly garb and ornaments described in this parasha correspond to the modern Torah's breastplate, fringed tunic, sash and headdress, and are designed to suggest the same dignity, respect, if not awe that the clothing of the High Priest was to inspire. In a sense, then, the holiness of the High Priest has been transferred to our Torah scroll.


Clothing does say much about us. We sometimes wear clothes to be noticed, and at other times we wear what we hope will allow us to simply blend in. In addition to being external indicators of status, lifestyle, and of cultural and national affiliation, our clothing and adornments are part of the way in which we hope to present ourselves to others. From this perspective, it’s not surprising that generational conflict tends to rage about what is “appropriate” to wear (“You are NOT leaving the house dressed like that!), or take on aspects of symbolic speech (American flag lapel pins as a political issue comes to mind). The recent flap about Russian ice dancers at the Olympics who wore Australian Aboriginal costumes shows that the power of garb remains a powerful aspect of the human condition.


Clothing and ornaments are tools to display emotion. We can assume that the clothing of the High Priest was intended to create awe, solemnity, and respect. It is therefore more than a coincidence that we read these verses immediate before the holiday of Purim, when dressing in costume, and engaging in frivolity and fun have become traditional. Purim reminds us that clothing, which I have suggested is intend to reveal something about us to the outside world, can also serve to hide us from that same world.


In fact, concealment is a central theme of Purim. The name of Purim’s heroine, Esther, comes from a Hebrew root which means “hidden.” Even God remains hidden on this holiday, His name not being mentioned in the Book of Esther itself. So as we ponder the relevance of Priestly clothing in these verses, we might also consider another sense of duality about Judaism: we conceal and we reveal. What do we conceal, and what do we reveal, to our friends and family, to God, and to ourselves?


I hope all enjoy Shabbat and Chag Purim this weekend.