page_title: Tetzaveh
section_title: Exodus chapter 29
hierarchical_section_title: Tetzaveh / In classical rabbinic interpretation / Exodus chapter 29
caption_attribution_description: العربية: 29 change me! الكتاب المقدس التوضيح من الكتاب من الفصل Беларуская (тарашкевіца)‎: Біблійная ілюстрацыя да Кнігі Выхаду, разьдзел 29 Deutsch: Biblische Darstellung Buch change me! Kapitel 29 Ελληνικά: Βιβλική εικονογράφηση του βιβλίου της change me! Κεφάλαιο 29 English: Biblical illustration of Book of Exodus Chapter 29 Español: Ilustración bíblica de libro del change me!, capítulo 29 Français&#160;: Illustration biblique du livre de la Exode chapitre 29 עברית: 29 האיור המקראי של change me! פרק हिन्दी: {{{hi}}} अध्याय change me! की पुस्तक की बाइबिल चित्रण Bahasa Indonesia: Ilustrasi Alkitab dari Kitab Keluaran pasal 29 Italiano: Illustrazione biblica del libro della change me! Capitolo 29 日本語: change me!29章の本の聖書の実例 Jawa: Ilustrasi Alkitab saking Kitab Pangentasan pasal 29 한국어: change me! 29 장 장부의 성경 그림 Bahasa Melayu: Ilustrasi Alkitab dari Kitab Keluaran pasal 29 Nederlands: Bijbelse illustratie van change me! hoofdstuk 29 Português: Ilustração bíblica do Livro de change me!, capítulo 29 Русский: Библейские иллюстрации Книга Исход Глава 29 中文: 圣经change me!第29章的书籍插图
context_page_description: Tetzaveh, Tetsaveh, T'tzaveh, or T'tzavveh is the 20th weekly Torah portion in the annual Jewish cycle of Torah reading and the eighth in the Book of Exodus. The parashah reports God's commands to bring olive oil for the lamp, make sacred garments for the priests, conduct an ordination ceremony, and make an incense altar.
  It constitutes Exodus 27:20–30:10. The parashah is made up of 5,430 Hebrew letters, 1,412 Hebrew words, 101 verses, and 179 lines in a Torah Scroll. Jews read it the 20th Sabbath after Simchat Torah, in February or March.
context_section_description: A Midrash taught that when God so pleased, God called for atonement for the Golden Calf through a male agent, as in Exodus 29:1, with regard to the investiture of the Priests, “Take one young bullock (פַּר, par),” and when God so pleased, God called for that atonement through a female agent, as in Numbers 19:2, “That they bring you a red heifer (פָרָה, parah), faultless, wherein is no blemish . . . .”
  A Baraita taught that a priest who performed sacrifices without the proper priestly garments was liable to death at the hands of Heaven. Rabbi Abbahu said in the name of Rabbi Johanan's (or some say Rabbi Eleazar son of Rabbi Simeon) that the Baraita's teaching was derived from Exodus 29:9, which says: "And you shall gird them with girdles, Aaron and his sons, and bind turbans on them; and they shall have the priesthood by a perpetual statute." Thus, the Gemara reasoned, when wearing their proper priestly garments, priests were invested with their priesthood; but when they were not wearing their proper priestly garments, they lacked their priesthood and were considered like non-priests, who were liable to death if they performed the priestly service.
  A Midrash asked: As Exodus 29:9 reported that there already were 70 elders of Israel, why in Numbers 11:16, did God direct Moses to gather 70 elders of Israel? The Midrash deduced that when in Numbers 11:1, the people murmured, speaking evil, and God sent fire to devour part of the camp, all those earlier 70 elders had been burned up. The Midrash continued that the earlier 70 elders were consumed like Nadab and Abihu, because they too acted frivolously when (as reported in Exodus 24:11) they beheld God and inappropriately ate and drank. The Midrash taught that Nadab, Abihu, and the 70 elders deserved to die then, but because God so loved giving the Torah, God did not wish to create disturb that time.
  The Mishnah explained how the priests carried out the rites of the wave-offering described in Exodus 29:27: On the east side of the altar, the priest placed the two loaves on the two lambs and put his two hands beneath them and waved them forward and backward and upward and downward.
  The Sages interpreted the words of Exodus 29:27, "which is waved, and which is heaved up," to teach that the priest moved an offering forward and backward, upward and downward. As Exodus 29:27 thus compares "heaving" to "waving," the Midrash deduced that in every case where the priest waved, he also heaved.
  Rabbi Johanan deduced from the reference of Exodus 29:29 to "the holy garments of Aaron" that Numbers 31:6 refers to the priestly garments containing the Urim and Thummim when it reports that "Moses sent . . . Phinehas the son of Eleazar the priest, to the war, with the holy vessels." But the Midrash concluded that Numbers 31:6 refers to the Ark of the Covenant, to which Numbers 7:9 refers when it says, "the service of the holy things."
  A Baraita noted a difference in wording between Exodus 29:30, regarding the investiture of the High Priest, and Leviticus 16:32, regarding the qualifications for performing the Yom Kippur service. Exodus 29:29–30 says, "The holy garments of Aaron shall be for his sons after him, to be anointed in them, and to be consecrated in them. Seven days shall the son that is priest in his stead put them on." This text demonstrated that a priest who had put on the required larger number of garments and who had been anointed on each of the seven days was permitted to serve as High Priest. Leviticus 16:32, however, says, "And the priest who shall be anointed and who shall be consecrated to be priest in his father's stead shall make the atonement." The Baraita interpreted the words, "Who shall be anointed and who shall be consecrated," to mean one who had been anointed and consecrated in whatever way (as long as he had been consecrated, even if some detail of the ceremony had been omitted). The Baraita thus concluded that if the priest had put on the larger number of garments for only one day and had been anointed on each of the seven days, or if he had been anointed for only one 
caption: Fitting a Priest's Garments (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing)
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