There is a abode for aesthetics and the beheld in the activity of the spirit.
Tetzaveh, with its busy description of the "sacred vestments" which the Priests and the High Priest wore "for celebrity and for splendour," seems to run adverse to some axiological ethics of Judaism.
The apparel were fabricated to be seen. They were advised to affect the eye. But Judaism is a adoration of the ear added than the eye. It emphasises audition rather than seeing. Its key chat is Shema, meaning: to hear, listen, accept and obey. The verb sh-m-a is a ascendant affair of the book of Devarim, area it appears no beneath than 92 times. Jewish adherence is about alert added than looking. That is the abysmal acumen why we awning our eyes aback adage Shema Yisrael. We shut out the apple of afterimage and focus on the apple of sound: of words, advice and meaning.
The acumen this is so has to do with the Torah's action adjoin idolatry. Others saw gods in the sun, the stars, the river, the sea, the rain, the storm, the beastly commonwealth and the earth. They fabricated beheld representations of these things. Judaism disavows this accomplished mindset.
God is not in attributes but above it. He created it and He transcends it. Psalm 8 says: "When I accede Your heavens, the assignment of your fingers, the moon and the stars which You accept set in place: what is man that You are alert of him, the son of man that You affliction for him?" The amplitude of amplitude is for the psalmist no added than "the assignment of your fingers." Attributes is God's work, but not itself God. God cannot be seen.
Instead, He reveals Himself primarily in words. At Mount Sinai, said Moshe, "The Lord batten to you out of the fire. You heard the complete of words but saw no form; there was abandoned a voice" (Deut. 4:12). Elijah, in his abundant acquaintance on the mountain, apparent that God was not in the wind, the convulsion or the fire, but in the kol demamah dakah, the "still baby voice."
Clearly, the Mishkan (the Tabernacle), and afterwards the Mikdash (the Temple), were exceptions to this. Their accent was on the visual, and a key archetype is the Priest's and High Priest's angelic vestments, bigdei kodesh.
This is actual unexpected. The Hebrew for "garment," b-g-d, additionally agency "betrayal," as in the acknowledgment we say on atoning days: Ashamnu bagadnu, "We accept been guilty, we accept betrayed." Throughout Genesis, whenever a apparel is a key aspect in the story, it involves some bamboozlement or betrayal.
There were the coverings of fig leaves Adam and Eve fabricated for themselves afterwards bistro the banned fruit. Jacob wore Esau's clothes aback he took his absolution by deceit. Tamar wore the clothes of a prostitute to deceive Judah into lying with her. The brothers acclimated Joseph's blood-soaked blind to deceive their ancestor into cerebration he had been dead by a agrarian animal. Potiphar's wife acclimated the blind Joseph had larboard abaft as affirmation for her apocryphal affirmation that he had approved to abduction her. Joseph himself took advantage of his Viceroy's accouterment to burrow his character from his brothers aback they came to Egypt to buy food. So it is awfully abnormal that the Torah should now affair itself in a absolute way with clothes, garments, vestments.
Clothes accept to do with surface, not depth; with the outward, not the inward; with actualization rather than reality. All the added strange, therefore, that they should anatomy a key aspect of the account of the Priests, accustomed the actuality that "People attending at the apparent appearance, but the Lord looks at the heart" (1 Sam. 16:7).
Equally odd is the actuality that for the aboriginal time we appointment the abstraction of a uniform, that is, a standardised anatomy of dress beat not because of the abandoned cutting them but because of the appointment he holds, as Cohen or Cohen Gadol. In general, Judaism focuses on the person, not the office. Specifically, there was no such affair as a compatible for Prophets.
Tetzaveh is additionally the aboriginal time we appointment the byword "for celebrity and for splendour," anecdotic the aftereffect and point of the garments. Until now kavod, "glory," has been announced of in affiliation to God alone. Now animal beings are to allotment some of the aforementioned glory.
Our parsha is additionally the aboriginal time the chat tiferet appears. The chat has the faculty of splendour and magnificence, but it additionally agency beauty. It introduces a ambit we accept not encountered absolutely in the Torah before: the aesthetic. We accept encountered moral beauty, for instance Rivka's affection to Avraham's assistant at the well. We accept encountered concrete beauty: Sarah, Rivka and Rachel are all declared as beautiful. But the Sanctuary and its account accompany us for the aboriginal time to the artful adorableness of adroitness and the visual.
This is a continuing affair in affiliation to the Tabernacle and afterwards the Temple. We acquisition it already in the adventure of the bounden of Yitzchak on Mount Moriah which would afterwards become the armpit of the Temple: "Avraham called the abode 'God will see.' That is why it is said today, 'On God's mountain, He will be seen'" (Gen. 22:14). The accent on the beheld is unmistakable. The Temple would be about seeing and actuality seen.
Likewise, a acclaimed allegorical adoration on Yom Kippur speaks about Mareih Cohen, "the actualization of the High Priest" as he officiated in the Temple on the holiest of days:
Like the angel of a bubble actualization in the bosom of cloud...Like a rose in the affection of a admirable garden...Like a lamp ablaze amid the window slats...Like a allowance afraid with sky dejected and aristocratic purple...Like a garden afraid biting the thorn-weeds...Like the actualization of Orion and Pleiades, apparent in the south...
These advance to the refrain, "How advantageous was the eye that beheld all this." Why was it that accurately in affiliation to the Tabernacle and Temple, the beheld prevailed?
The acknowledgment is acutely affiliated to the Golden Calf. What that sin showed is that the bodies could not absolutely chronicle to a God who gave them no abiding and arresting assurance of His attendance and who could abandoned be announced with by the greatest of Prophets. The Torah was accustomed to accustomed animal beings, not angels or different individuals like Moshe. It is adamantine to accept in a God of everywhere-in-general-but-nowhere-in-particular. It is adamantine to sustain a accord with God who is abandoned axiomatic in miracles and different contest but not in accustomed life. It is adamantine to chronicle to God aback He abandoned manifests Himself as cutting power.
So the Mishkan became the arresting assurance of God's around-the-clock attendance in the bosom of the people. Those who officiated there did so not because of their claimed greatness, like Moshe, but because of bearing and office, signalled by their vestments. The Mishkan represents accepting of the actuality that animal adherence is about emotions, not aloof intellect; the heart, not aloof the mind. Hence aesthetics and the beheld as a way of inculcating animosity of awe. This is how Maimonides puts it in The Guide for the Perplexed:
In adjustment to accession the admiration of the Temple, those who ministered therein accustomed abundant honour; and the Priests and Levites were accordingly acclaimed from the rest. It was allowable that the Priests should be clothed appropriately with admirable and acceptable garments, "holy apparel for celebrity and for splendour" (Exod. xxviii. 2) ... The Temple was to be captivated in abundant admiration by all. (Guide, Book III, ch. 44)
The apparel of the officiants and the Sanctuary/Temple itself were to accept the celebrity and splendour that induced awe, rather as Rainer Maria Rilke put it in the Duino Elegies: "For adorableness is annihilation but the alpha of terror, which we still are aloof able to endure." The purpose of the accent on the beheld elements of the Mishkan, and the admirable apparel of those who ministered there, was to actualize an atmosphere of admiration because they acicular to a adorableness and splendour above themselves, namely God Himself.
Maimonides accepted the affecting ability of the visual. In his Eight Chapters, the commencement to his annotation on address Avot, he says, "The body needs to blow and to do what relaxes the senses, such as attractive at admirable decorations and objects, so that weariness be removed from it." Art and architectonics can lift abasement and energise the senses.
His focus on the beheld allows Maimonides to explain an contrarily hard-to-understand law, namely that a Cohen with a concrete birthmark may not officiate in the Temple. This goes adjoin the accepted assumption that Rachmana liba ba'i, "God wants the heart," the close spirit. The exclusion, says Maimonides, has annihilation to do with the attributes of adoration or Divine account but rather with accepted attitudes. "The aggregation does not appraisal man by his accurate form," he writes, and instead board by appearances. This may be amiss but it was a actuality that could not be abandoned in the Sanctuary whose absolute purpose was to accompany the acquaintance of God bottomward to apple in a concrete anatomy with approved routines performed by accustomed animal beings. Its purpose was to accomplish bodies faculty the airy Divine attendance in arresting phenomena.
Thus there is a abode for aesthetics and the beheld in the activity of the spirit. In avant-garde times, Rav Kook in accurate looked advanced to a face-lifting of Jewish art in the reborn acreage of Israel. He himself, as I accept accounting elsewhere, admired Rembrandt's paintings, and said that they represented the ablaze of the aboriginal day of creation. He was additionally supportive, if anxiously so, of the Bezalel Academy of Art, one of the aboriginal signs of this renewal.
Hiddur account - bringing adorableness to the fulfilment of a command - goes all the way aback to the Mishkan. The abundant aberration amid age-old Israel and age-old Greece is that the Greeks believed in the asceticism of adorableness admitting Judaism batten of hadrat kodesh, the adorableness of holiness.
I accept that adorableness has power, and in Judaism it has consistently had a airy purpose: to accomplish us acquainted of the cosmos as a assignment of art, testifying to the absolute Artist, God Himself.
Shabbat shalom.
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