Parshat Hashavua: Tetzaveh

ברוך אתה ה׳ אלקינו מלך העולם אשר קדשנו במצותיו וצונו לעסוק בדברי תורה

TRANSLITERATION

Baruch atah, Adonai Eloheinu, Melech haolam, asher kid’shanu b’mitzvotav v’tzivanu laasok b’divrei Torah.

TRANSLATION

Blessed are You, Adonai our God, Sovereign of all, who hallows us with mitzvot, commanding us to engage with words of Torah

Where are we in the Torah?

  • Tetzaveh is the 8th Torah portion in the Book of Exodus (Sefer Shemot)
  • The first four portions tell the story of the Exodus from Egypt
  • The 5th and 6th portions tell the story of Matan Torah, the giving of Torah at Mt. Sinai and additional laws given at Sinai
  • Portions 7 through 11 describe the plans for, crafting, and assembly of the Mishkan (Tabernacle), the portable holy place the Israelites took with them through the wilderness. The word Mishkan comes from the Hebrew root שכנ meaning to 'dwell'.
  • Our parsha tells both of furnishings for the Mishkan and also the role and garments of the Kohanim, the priests who will offer the sacrifices and perform the other rituals.
  • Aaron, Moses' older brother, is the first Kohen Gadol (High Priest) - Kohanim are a subset of the tribe of Levi

(כ) וְאַתָּ֞ה תְּצַוֶּ֣ה ׀ אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֨וּ אֵלֶ֜יךָ שֶׁ֣מֶן זַ֥יִת זָ֛ךְ כָּתִ֖ית לַמָּא֑וֹר לְהַעֲלֹ֥ת נֵ֖ר תָּמִֽיד׃ (כא) בְּאֹ֣הֶל מוֹעֵד֩ מִח֨וּץ לַפָּרֹ֜כֶת אֲשֶׁ֣ר עַל־הָעֵדֻ֗ת יַעֲרֹךְ֩ אֹת֨וֹ אַהֲרֹ֧ן וּבָנָ֛יו מֵעֶ֥רֶב עַד־בֹּ֖קֶר לִפְנֵ֣י ה' חֻקַּ֤ת עוֹלָם֙ לְדֹ֣רֹתָ֔ם מֵאֵ֖ת בְּנֵ֥י יִשְׂרָאֵֽל׃ (ס)

(20) You shall further instruct the Israelites to bring you clear oil of beaten olives for lighting, for kindling lamps regularly. (21) Aaron and his sons shall set them up in the Tent of Meeting, outside the curtain which is over [the Ark of] the Pact, [to burn] from evening to morning before the LORD. It shall be a due from the Israelites for all time, throughout the ages.

Commentaries to these opening verses take special note of the word תצוה - It is an unusual word as far as God instructing the Israelites. Typically, we see צו or אמור, command or speak (to the priests) about their holy activities.

R. Isaac Abrabanel (Late 15th - 16th century, Portugal)

(ג) השאלה הב' מה טעם אמר ואתה תצוה היה לו לומר צו את אהרן או צו את בני ישראל כמו שנאמר בפרשת אמור אל הכהנים על זאת המצוה עצמה. ומה שתקן בזה הרמב"ן שאמר ואתה תצוה להקפיד שלא יצוה אותם על ידי שליח היה לו לומר ואתה צוה כמ"ש ואתה הקרב לא ואתה תצוה:

...What is the reason the Torah here says, "You shall instruct..." It should have said "Instruct Aaron" or "Instruct the Israelites" as it says in Parshat "Speak to the priests" regarding this mitzvah....?

Abravanel -- The answer: From the context, the Torah here did not come to instruct about the oil for lighting and to focus on lighting the menorah, rather the intention was first to instruct about the holy garments for the priests of God.

For that reason the Blessed One said to Moses, "V'Atah tetzaveh", that is to say, you will instruct the Israelites in the future that they take pure oil of beaten olives.

*The Israelites will not have olives for making oil during the wandering in the wilderness.

(א) וְאַתָּ֡ה הַקְרֵ֣ב אֵלֶיךָ֩ אֶת־אַהֲרֹ֨ן אָחִ֜יךָ וְאֶת־בָּנָ֣יו אִתּ֔וֹ מִתּ֛וֹךְ בְּנֵ֥י יִשְׂרָאֵ֖ל לְכַהֲנוֹ־לִ֑י אַהֲרֹ֕ן נָדָ֧ב וַאֲבִיה֛וּא אֶלְעָזָ֥ר וְאִיתָמָ֖ר בְּנֵ֥י אַהֲרֹֽן׃ (ב) וְעָשִׂ֥יתָ בִגְדֵי־קֹ֖דֶשׁ לְאַהֲרֹ֣ן אָחִ֑יךָ לְכָב֖וֹד וּלְתִפְאָֽרֶת׃ (ג) וְאַתָּ֗ה תְּדַבֵּר֙ אֶל־כָּל־חַכְמֵי־לֵ֔ב אֲשֶׁ֥ר מִלֵּאתִ֖יו ר֣וּחַ חָכְמָ֑ה וְעָשׂ֞וּ אֶת־בִּגְדֵ֧י אַהֲרֹ֛ן לְקַדְּשׁ֖וֹ לְכַהֲנוֹ־לִֽי׃ (ד) וְאֵ֨לֶּה הַבְּגָדִ֜ים אֲשֶׁ֣ר יַעֲשׂ֗וּ חֹ֤שֶׁן וְאֵפוֹד֙ וּמְעִ֔יל וּכְתֹ֥נֶת תַּשְׁבֵּ֖ץ מִצְנֶ֣פֶת וְאַבְנֵ֑ט וְעָשׂ֨וּ בִגְדֵי־קֹ֜דֶשׁ לְאַהֲרֹ֥ן אָחִ֛יךָ וּלְבָנָ֖יו לְכַהֲנוֹ־לִֽי׃ (ה) וְהֵם֙ יִקְח֣וּ אֶת־הַזָּהָ֔ב וְאֶת־הַתְּכֵ֖לֶת וְאֶת־הָֽאַרְגָּמָ֑ן וְאֶת־תּוֹלַ֥עַת הַשָּׁנִ֖י וְאֶת־הַשֵּֽׁשׁ׃ (פ) (ו) וְעָשׂ֖וּ אֶת־הָאֵפֹ֑ד זָ֠הָב תְּכֵ֨לֶת וְאַרְגָּמָ֜ן תּוֹלַ֧עַת שָׁנִ֛י וְשֵׁ֥שׁ מָשְׁזָ֖ר מַעֲשֵׂ֥ה חֹשֵֽׁב׃ (ז) שְׁתֵּ֧י כְתֵפֹ֣ת חֹֽבְרֹ֗ת יִֽהְיֶה־לּ֛וֹ אֶל־שְׁנֵ֥י קְצוֹתָ֖יו וְחֻבָּֽר׃ (ח) וְחֵ֤שֶׁב אֲפֻדָּתוֹ֙ אֲשֶׁ֣ר עָלָ֔יו כְּמַעֲשֵׂ֖הוּ מִמֶּ֣נּוּ יִהְיֶ֑ה זָהָ֗ב תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ מָשְׁזָֽר׃ (ט) וְלָ֣קַחְתָּ֔ אֶת־שְׁתֵּ֖י אַבְנֵי־שֹׁ֑הַם וּפִתַּחְתָּ֣ עֲלֵיהֶ֔ם שְׁמ֖וֹת בְּנֵ֥י יִשְׂרָאֵֽל׃ (י) שִׁשָּׁה֙ מִשְּׁמֹתָ֔ם עַ֖ל הָאֶ֣בֶן הָאֶחָ֑ת וְאֶת־שְׁמ֞וֹת הַשִּׁשָּׁ֧ה הַנּוֹתָרִ֛ים עַל־הָאֶ֥בֶן הַשֵּׁנִ֖ית כְּתוֹלְדֹתָֽם׃ (יא) מַעֲשֵׂ֣ה חָרַשׁ֮ אֶבֶן֒ פִּתּוּחֵ֣י חֹתָ֗ם תְּפַתַּח֙ אֶת־שְׁתֵּ֣י הָאֲבָנִ֔ים עַל־שְׁמֹ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל מֻסַבֹּ֛ת מִשְׁבְּצ֥וֹת זָהָ֖ב תַּעֲשֶׂ֥ה אֹתָֽם׃ (יב) וְשַׂמְתָּ֞ אֶת־שְׁתֵּ֣י הָאֲבָנִ֗ים עַ֚ל כִּתְפֹ֣ת הָֽאֵפֹ֔ד אַבְנֵ֥י זִכָּרֹ֖ן לִבְנֵ֣י יִשְׂרָאֵ֑ל וְנָשָׂא֩ אַהֲרֹ֨ן אֶת־שְׁמוֹתָ֜ם לִפְנֵ֧י ה' עַל־שְׁתֵּ֥י כְתֵפָ֖יו לְזִכָּרֹֽן׃ (ס)

(1) You shall bring forward your brother Aaron, with his sons, from among the Israelites, to serve Me as priests: Aaron, Nadab and Abihu, Eleazar and Ithamar, the sons of Aaron. (2) Make sacral vestments for your brother Aaron, for dignity and adornment. (3) Next you shall instruct all who are skillful, whom I have endowed with the gift of skill, to make Aaron’s vestments, for consecrating him to serve Me as priest. (4) These are the vestments they are to make: a breastpiece, an ephod (outer apron), a robe, a fringed tunic, a headdress, and a sash. They shall make those sacral vestments for your brother Aaron and his sons, for priestly service to Me; (5) they, therefore, shall receive the gold, the blue, purple, and crimson yarns, and the fine linen. (6) They shall make the ephod of gold, of blue, purple, and crimson yarns, and of fine twisted linen, worked into designs. (7) It shall have two shoulder-pieces attached; they shall be attached at its two ends. (8) And the decorated band that is upon it shall be made like it, of one piece with it: of gold, of blue, purple, and crimson yarns, and of fine twisted linen. (9) Then take two lazuli stones and engrave on them the names of the sons of Israel: (10) six of their names on the one stone, and the names of the remaining six on the other stone, in the order of their birth. (11) On the two stones you shall make seal engravings—the work of a lapidary—of the names of the sons of Israel. Having bordered them with frames of gold, (12) attach the two stones to the shoulder-pieces of the ephod, as stones for remembrance of the Israelite people, whose names Aaron shall carry upon his two shoulder-pieces for remembrance before the LORD.

Share priestly garments picture

What is the meaning of the two stones the priest wears on his shoulders?

Six names of the tribes on one shoulder and six on the other.

Lapus Lazuli: A deep blue stone

R. Ephraim of Luntshitz, Kli Yakar, 16th - 17th c. Prague

(א) ולקחת את שתי אבני שהם. לכפר על שתי אבני לוחות שנשתברו ושם נתפרדה החבילה בין ארבע אלו והם הש"י, והלוחות, ומשה, וישראל, וע"י הכפרה נתחברו כולם כי שתי אבני שהם כנגד שני אבני הלוחות, שהם, פירש רבינו בחיי שהוא אותיות הש"ם, והוא אותיות מש"ה, והיה חקוק עליו כל שמות בני ישראל, ומעתה נזדמנו ארבעתן אל פונדק אחד תחת אשר מתחילה שכחו אל מושיעם וגרמו שלעומת זה גם ה' שכחם, הנה אחר הכפרה שחזרו, ויזכרו כי אלקים צורם, אז גם המה יהיו על שתי כתפיו לזכרון.

"Take the two lapus lazuli stones": To atone for the two tablets that were smashed when the cord connecting God, the Tablets, Moses and Israel became frayed (separated)...As a result of the atonement, all of these would reunite because the two lapus lazuli stones are for the two Tablets...[The word for lapus lazuli] is שהם that Rabbenu Bahya explains are the letters of משה, and all the names of the Children of Israel are engraved on them - so that all 4 (God, Tablets, Moses and Israel) are all in one place since [the time that] they forgot God their Redeemer and caused God to forget them in response. Since they returned [in repentance] and remembered God is their Rock, then also they will be on the two shoulders for remembrance.

(ה) וְהֵם֙ יִקְח֣וּ אֶת־הַזָּהָ֔ב וְאֶת־הַתְּכֵ֖לֶת וְאֶת־הָֽאַרְגָּמָ֑ן וְאֶת־תּוֹלַ֥עַת הַשָּׁנִ֖י וְאֶת־הַשֵּֽׁשׁ׃ (פ)

(5) they, therefore, shall receive the gold, the blue, purple, and crimson yarns, and the fine linen.

Connection between our parsha and Purim

(ג) בִּשְׁנַ֤ת שָׁלוֹשׁ֙ לְמָלְכ֔וֹ עָשָׂ֣ה מִשְׁתֶּ֔ה לְכָל־שָׂרָ֖יו וַעֲבָדָ֑יו חֵ֣יל ׀ פָּרַ֣ס וּמָדַ֗י הַֽפַּרְתְּמִ֛ים וְשָׂרֵ֥י הַמְּדִינ֖וֹת לְפָנָֽיו׃ (ד) בְּהַרְאֹת֗וֹ אֶת־עֹ֙שֶׁר֙ כְּב֣וֹד מַלְכוּת֔וֹ וְאֶ֨ת־יְקָ֔ר תִּפְאֶ֖רֶת גְּדוּלָּת֑וֹ יָמִ֣ים רַבִּ֔ים שְׁמוֹנִ֥ים וּמְאַ֖ת יֽוֹם׃ (ה) וּבִמְל֣וֹאת ׀ הַיָּמִ֣ים הָאֵ֗לֶּה עָשָׂ֣ה הַמֶּ֡לֶךְ לְכָל־הָעָ֣ם הַנִּמְצְאִים֩ בְּשׁוּשַׁ֨ן הַבִּירָ֜ה לְמִגָּ֧דוֹל וְעַד־קָטָ֛ן מִשְׁתֶּ֖ה שִׁבְעַ֣ת יָמִ֑ים בַּחֲצַ֕ר גִּנַּ֥ת בִּיתַ֖ן הַמֶּֽלֶךְ׃ (ו) ח֣וּר ׀ כַּרְפַּ֣ס וּתְכֵ֗לֶת אָחוּז֙ בְּחַבְלֵי־ב֣וּץ וְאַרְגָּמָ֔ן עַל־גְּלִ֥ילֵי כֶ֖סֶף וְעַמּ֣וּדֵי שֵׁ֑שׁ מִטּ֣וֹת ׀ זָהָ֣ב וָכֶ֗סֶף עַ֛ל רִֽצְפַ֥ת בַּהַט־וָשֵׁ֖שׁ וְדַ֥ר וְסֹחָֽרֶת׃

(3) in the third year of his reign, he gave a banquet for all the officials and courtiers—the administration of Persia and Media, the nobles and the governors of the provinces in his service. (4) For no fewer than a hundred and eighty days he displayed the vast riches of his kingdom and the splendid glory of his majesty. (5) At the end of this period, the king gave a banquet for seven days in the court of the king’s palace garden for all the people who lived in the fortress Shushan, high and low alike. (6) [There were hangings of] white cotton and blue wool, caught up by cords of fine linen and purple wool to silver rods and alabaster columns; and there were couches of gold and silver on a pavement of marble, alabaster, mother-of-pearl, and mosaics.

In both Esther and our Parsha, these fine dye/ textiles are symbolic of majesty, exaltedness.

(יג) וְעָשִׂ֥יתָ מִשְׁבְּצֹ֖ת זָהָֽב׃ (יד) וּשְׁתֵּ֤י שַׁרְשְׁרֹת֙ זָהָ֣ב טָה֔וֹר מִגְבָּלֹ֛ת תַּעֲשֶׂ֥ה אֹתָ֖ם מַעֲשֵׂ֣ה עֲבֹ֑ת וְנָתַתָּ֛ה אֶת־שַׁרְשְׁרֹ֥ת הָעֲבֹתֹ֖ת עַל־הַֽמִּשְׁבְּצֹֽת׃ (ס) (טו) וְעָשִׂ֜יתָ חֹ֤שֶׁן מִשְׁפָּט֙ מַעֲשֵׂ֣ה חֹשֵׁ֔ב כְּמַעֲשֵׂ֥ה אֵפֹ֖ד תַּעֲשֶׂ֑נּוּ זָ֠הָב תְּכֵ֨לֶת וְאַרְגָּמָ֜ן וְתוֹלַ֧עַת שָׁנִ֛י וְשֵׁ֥שׁ מָשְׁזָ֖ר תַּעֲשֶׂ֥ה אֹתֽוֹ׃ (טז) רָב֥וּעַ יִֽהְיֶ֖ה כָּפ֑וּל זֶ֥רֶת אָרְכּ֖וֹ וְזֶ֥רֶת רָחְבּֽוֹ׃ (יז) וּמִלֵּאתָ֥ בוֹ֙ מִלֻּ֣אַת אֶ֔בֶן אַרְבָּעָ֖ה טוּרִ֣ים אָ֑בֶן ט֗וּר אֹ֤דֶם פִּטְדָה֙ וּבָרֶ֔קֶת הַטּ֖וּר הָאֶחָֽד׃ (יח) וְהַטּ֖וּר הַשֵּׁנִ֑י נֹ֥פֶךְ סַפִּ֖יר וְיָהֲלֹֽם׃ (יט) וְהַטּ֖וּר הַשְּׁלִישִׁ֑י לֶ֥שֶׁם שְׁב֖וֹ וְאַחְלָֽמָה׃ (כ) וְהַטּוּר֙ הָרְבִיעִ֔י תַּרְשִׁ֥ישׁ וְשֹׁ֖הַם וְיָשְׁפֵ֑ה מְשֻׁבָּצִ֥ים זָהָ֛ב יִהְי֖וּ בְּמִלּוּאֹתָֽם׃ (כא) וְ֠הָאֲבָנִים תִּֽהְיֶ֜יןָ עַל־שְׁמֹ֧ת בְּנֵֽי־יִשְׂרָאֵ֛ל שְׁתֵּ֥ים עֶשְׂרֵ֖ה עַל־שְׁמֹתָ֑ם פִּתּוּחֵ֤י חוֹתָם֙ אִ֣ישׁ עַל־שְׁמ֔וֹ תִּֽהְיֶ֕יןָ לִשְׁנֵ֥י עָשָׂ֖ר שָֽׁבֶט׃

(13) Then make frames of gold (14) and two chains of pure gold; braid these like corded work, and fasten the corded chains to the frames. (15) You shall make a breastpiece of decision, worked into a design; make it in the style of the ephod: make it of gold, of blue, purple, and crimson yarns, and of fine twisted linen. (16) It shall be square and doubled, a span in length and a span in width. (17) Set in it mounted stones, in four rows of stones. The first row shall be a row of carnelian, chrysolite, and emerald; (18) the second row: a turquoise, a sapphire, and an amethyst; (19) the third row: a jacinth, an agate, and a crystal; (20) and the fourth row: a beryl, a lapis lazuli, and a jasper. They shall be framed with gold in their mountings. (21) The stones shall correspond [in number] to the names of the sons of Israel: twelve, corresponding to their names. They shall be engraved like seals, each with its name, for the twelve tribes.

The twelve tribes are as follows: Reuben, Simeon, Judah, Issachar, Zebulun, Benjamin, Dan, Naphtali, Gad, Asher, Ephraim and Manasseh.

(ב) שתים עשרה על שמותם ותהיינה שנים עשר כנגד שמותם, לא פחות ולא יותר:
(2) שתים עשרה על שמותם, the Torah emphasises that the number 12 is not arbitrary but represents the names of the 12 tribes, no fewer nor any additional ones. [Joseph is represented by one gemstone not two, and the tribe of Levi was included though they did not share in the distribution of the land of Canaan to the tribes. Ed.]
(ל) וְנָתַתָּ֞ אֶל־חֹ֣שֶׁן הַמִּשְׁפָּ֗ט אֶת־הָאוּרִים֙ וְאֶת־הַתֻּמִּ֔ים וְהָיוּ֙ עַל־לֵ֣ב אַהֲרֹ֔ן בְּבֹא֖וֹ לִפְנֵ֣י ה' וְנָשָׂ֣א אַ֠הֲרֹן אֶת־מִשְׁפַּ֨ט בְּנֵי־יִשְׂרָאֵ֧ל עַל־לִבּ֛וֹ לִפְנֵ֥י ה' תָּמִֽיד׃ (ס)
(30) Inside the breastpiece of decision you shall place the Urim and Thummim, so that they are over Aaron’s heart when he comes before the LORD. Thus Aaron shall carry the instrument of decision for the Israelites over his heart before the LORD at all times.

Encyclopedia Judaica: Urim and Thumim

URIM AND THUMMIM (Heb. אוּרִים וְתֻמִּים), a priestly device for obtaining oracles. On the high priest's *ephod (an apron-like garment) lay a breastpiece (חֹשֶׁן) – a pouch inlaid with 12 precious stonesengraved with the names of the 12 tribes of Israel – that held the Urim and Thummim (Ex. 28:15–30; Lev. 8:8). By means of the Urim, the priest inquired of YHWH on behalf of the ruler (Num. 27:21; cf. Yoma 7:5, "only for the king, the high court, or someone serving a need of the community"); they were one of the three legitimate means of obtaining oracles in early Israel (Urim, dreams, prophets; I Sam. 28:6). Owing to the oracular character of the Urim, the breastpiece is called "the breastpiece of decision" (חֹשֶׁן הַמִּשְׁפָּט). (The concept evokes "the Tablets of Destiny" in Babylonian mythology – the symbol of supreme authority that lay on the breast of the chief god; Pritchard, Texts, 63, 67, 111.) The right to work this oracle was reserved for the levitical priests (Deut. 33:8).

(כא) וְלִפְנֵ֨י אֶלְעָזָ֤ר הַכֹּהֵן֙ יַעֲמֹ֔ד וְשָׁ֥אַל ל֛וֹ בְּמִשְׁפַּ֥ט הָאוּרִ֖ים לִפְנֵ֣י ה' עַל־פִּ֨יו יֵצְא֜וּ וְעַל־פִּ֣יו יָבֹ֗אוּ ה֛וּא וְכָל־בְּנֵי־יִשְׂרָאֵ֥ל אִתּ֖וֹ וְכָל־הָעֵדָֽה׃
(21) But he shall present himself to Eleazar the priest, who shall on his behalf seek the decision of the Urim before the LORD. By such instruction they shall go out and by such instruction they shall come in, he and all the Israelites, the whole community.”
(ח) וּלְלֵוִ֣י אָמַ֔ר תֻּמֶּ֥יךָ וְאוּרֶ֖יךָ לְאִ֣ישׁ חֲסִידֶ֑ךָ אֲשֶׁ֤ר נִסִּיתוֹ֙ בְּמַסָּ֔ה תְּרִיבֵ֖הוּ עַל־מֵ֥י מְרִיבָֽה׃
(8) And of Levi he said: Let Your Thummim and Urim Be with Your faithful one, Whom You tested at Massah, Challenged at the waters of Meribah;

The blue robe

(לא) וְעָשִׂ֛יתָ אֶת־מְעִ֥יל הָאֵפ֖וֹד כְּלִ֥יל תְּכֵֽלֶת׃ (לב) וְהָיָ֥ה פִֽי־רֹאשׁ֖וֹ בְּתוֹכ֑וֹ שָׂפָ֡ה יִֽהְיֶה֩ לְפִ֨יו סָבִ֜יב מַעֲשֵׂ֣ה אֹרֵ֗ג כְּפִ֥י תַחְרָ֛א יִֽהְיֶה־לּ֖וֹ לֹ֥א יִקָּרֵֽעַ׃ (לג) וְעָשִׂ֣יתָ עַל־שׁוּלָ֗יו רִמֹּנֵי֙ תְּכֵ֤לֶת וְאַרְגָּמָן֙ וְתוֹלַ֣עַת שָׁנִ֔י עַל־שׁוּלָ֖יו סָבִ֑יב וּפַעֲמֹנֵ֥י זָהָ֛ב בְּתוֹכָ֖ם סָבִֽיב׃ (לד) פַּעֲמֹ֤ן זָהָב֙ וְרִמּ֔וֹן פַּֽעֲמֹ֥ן זָהָ֖ב וְרִמּ֑וֹן עַל־שׁוּלֵ֥י הַמְּעִ֖יל סָבִֽיב׃ (לה) וְהָיָ֥ה עַֽל־אַהֲרֹ֖ן לְשָׁרֵ֑ת וְנִשְׁמַ֣ע ק֠וֹלוֹ בְּבֹא֨וֹ אֶל־הַקֹּ֜דֶשׁ לִפְנֵ֧י ה' וּבְצֵאת֖וֹ וְלֹ֥א יָמֽוּת׃ (ס)

(31) You shall make the robe of the ephod of pure blue. (32) The opening for the head shall be in the middle of it; the opening shall have a binding of woven work round about—it shall be like the opening of a coat of mail—so that it does not tear. (33) On its hem make pomegranates of blue, purple, and crimson yarns, all around the hem, with bells of gold between them all around: (34) a golden bell and a pomegranate, a golden bell and a pomegranate, all around the hem of the robe. (35) Aaron shall wear it while officiating, so that the sound of it is heard when he comes into the sanctuary before the LORD and when he goes out—that he may not die.

(לה) וְהָיָ֥ה עַֽל־אַהֲרֹ֖ן לְשָׁרֵ֑ת וְנִשְׁמַ֣ע ק֠וֹלוֹ בְּבֹא֨וֹ אֶל־הַקֹּ֜דֶשׁ לִפְנֵ֧י ה' וּבְצֵאת֖וֹ וְלֹ֥א יָמֽוּת׃ (ס)

(35) Aaron shall wear it while officiating, so that the sound of it is heard when he comes into the sanctuary before the LORD and when he goes out—that he may not die.

(א) ולא ימות. מִכְּלַל לָאו אַתָּה שׁוֹמֵעַ הֵן – אִם יִהְיוּ לוֹ לֹא יִתְחַיֵּב מִיתָה, הָא אִם יִכָּנֵס מְחֻסָּר אֶחָד מִן הַבְּגָדִים הַלָּלוּ, חַיָּב מִיתָה בִידֵי שָׁמַיִם (סנהדרין פ"ג):
(1) ולא ימות THAT HE DIE NOT — From what is included in this negative statement you may infer the positive: if he has these garments on him he will not incur death; consequently if he enters the Sanctuary lacking one of these garments he incurs death at the hands of God (cf. Sanhedrin 83).
(א) ונשמע קולו כדי שידעו זמן העבודה ובכך יכוונו לבם לאביהם שבשמים. ד״‎א ונשמע קולו כדי שיהא נכר ונבדל להיות קדש קדשים משאר הכהנים המשרתים שם. אבל ביום הכפורים לא היה צריך הכירא שהרי כל עבודות אינן כשרות אלא בו.
(1) ונשמע קולו, “its sound would be audible;” [the High Priest did not wear these garments inside the Tabernacle on the Day of Atonement. Ed.] The sound was meant to alert the people that the time for him to perform the service in the Tabernacle had arrived. According to another interpretation, the sound was necessary to warn the other priests not to enter the Holy of Holies. On the Day of Atonement there was no need for it, seeing that only the High Priest performed sacrificial service on that day.

(לו) וְעָשִׂ֥יתָ צִּ֖יץ זָהָ֣ב טָה֑וֹר וּפִתַּחְתָּ֤ עָלָיו֙ פִּתּוּחֵ֣י חֹתָ֔ם קֹ֖דֶשׁ לַֽה'׃ (לז) וְשַׂמְתָּ֤ אֹתוֹ֙ עַל־פְּתִ֣יל תְּכֵ֔לֶת וְהָיָ֖ה עַל־הַמִּצְנָ֑פֶת אֶל־מ֥וּל פְּנֵֽי־הַמִּצְנֶ֖פֶת יִהְיֶֽה׃ (לח) וְהָיָה֮ עַל־מֵ֣צַח אַהֲרֹן֒ וְנָשָׂ֨א אַהֲרֹ֜ן אֶת־עֲוֺ֣ן הַקֳּדָשִׁ֗ים אֲשֶׁ֤ר יַקְדִּ֙ישׁוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לְכָֽל־מַתְּנֹ֖ת קָדְשֵׁיהֶ֑ם וְהָיָ֤ה עַל־מִצְחוֹ֙ תָּמִ֔יד לְרָצ֥וֹן לָהֶ֖ם לִפְנֵ֥י ה'׃

(36) You shall make a frontlet of pure gold and engrave on it the seal inscription: “Holy to the LORD.” (37) Suspend it on a cord of blue, so that it may remain on the headdress; it shall remain on the front of the headdress. (38) It shall be on Aaron’s forehead, that Aaron may take away any sin arising from the holy things that the Israelites consecrate, from any of their sacred donations; it shall be on his forehead at all times, to win acceptance for them before the LORD.
(א) ציץ. כְּמִין טַס שֶׁל זָהָב הָיָה, רֹחַב שְׁתֵּי אֶצְבָּעוֹת, מַקִּיף עַל הַמֵּצַח מֵאֹזֶן לְאֹזֶן:
(1) ציץ — This was a kind of golden Plate, two fingers in breadth, going round the forehead from ear to ear (Shabbat 63b).
(א) ועשית ציץ - לפי שנותנו על מצח מקום ראיית בני אדם קרוי ציץ, כמו: מציץ מן החרכים, כמו שפירשתי על המשקוף כך נראה בעיני.
(1) ועשית ציץ. The name ציץ reflects the fact that this head-plate is worn on a place that everybody looks at on the forehead of the High Priest. We explained this point in our commentary on 12,7.

The Hebrew verb להציץ means 'to look at'

Or Ha'Chaim, R. Chayim ben Moshe Attar, 17th-18th c. Morocco

(א) קדש לה'. משמע שכל מציאות שיכתוב קדש לה' כשר, ומה שאמרו בגמרא (שבת ס''ג:) שהיה כתוב שני שיטין יו''ד ה''א למעלה קדש לה' למטה לא לעכובא. ולזה תמצא שם שאמר ר' אליעזר בר' יוסי אני ראיתיו ברומי כתוב עליו קודש לה' בשיטה אחת וגו' הרי שאין הדבר מעכב ואפילו לתנא קמא אינו מעכב, ובזה לא יקשה בעיניך פסק רמב''ם פרק ט' מהל' כלי בית המקדש יע''ש:

(1) קדש לה׳. "Holy unto G'd." This means that as long as the words "Holy unto G'd" appeared on the headband (golden plate), this was acceptable. When the Talmud said in Shabbat 63 that the words were arranged in two rows, this means that the name of י־ה was engraved on top and the word קדש followed by the letter ל underneath. Such an arrangement of the words was not mandatory. You will find there that Rabbi Eliezer son of Rabbi Yossi reported that while in Rome he personally had seen the ציץ which the Romans had captured, and that the words "Holy unto G'd" were engraved on it in a single line. This proves that the order in which the words were engraved did not matter. When Maimonides wrote in chapter nine of his treatise on Kley Hamikdosh that the words appeared in two rows, with the word קדש in the second line, this does not present a difficulty. He referred only to the preferred way of engraving these words.

Another connection to Purim...building on OrHaChaim's commentary

(ז) וְהַשְׁקוֹת֙ בִּכְלֵ֣י זָהָ֔ב וְכֵלִ֖ים מִכֵּלִ֣ים שׁוֹנִ֑ים וְיֵ֥ין מַלְכ֛וּת רָ֖ב כְּיַ֥ד הַמֶּֽלֶךְ׃

(7) Royal wine was served in abundance, as befits a king, in golden beakers, beakers of varied design.

This sentence in the first chapter of the Megillah is referring to the endless feasts at Achashverosh's palace. Traditionally, when the Megillah reader chants the words (in bold) "beakers...beakers of various designs", these words are sung to the tune of Ei'cha (Lamentations), the book we read on Tisha B'Av. Jewish tradition takes these words to refer to the vessels robbed from the Holy Temple in Jerusalem when the Temple was destroyed.

Aaron is the High Priest (like the Chief Justice of the Supreme Court who gets extra decorations on the judicial robe), and his sons will serve as priests - but without the responsibility of, for example, entering the Holy of Holies on Yom Kippur. They will not wear the Choshen, Urim/Tumim.

(מ) וְלִבְנֵ֤י אַהֲרֹן֙ תַּעֲשֶׂ֣ה כֻתֳּנֹ֔ת וְעָשִׂ֥יתָ לָהֶ֖ם אַבְנֵטִ֑ים וּמִגְבָּעוֹת֙ תַּעֲשֶׂ֣ה לָהֶ֔ם לְכָב֖וֹד וּלְתִפְאָֽרֶת׃ (מא) וְהִלְבַּשְׁתָּ֤ אֹתָם֙ אֶת־אַהֲרֹ֣ן אָחִ֔יךָ וְאֶת־בָּנָ֖יו אִתּ֑וֹ וּמָשַׁחְתָּ֨ אֹתָ֜ם וּמִלֵּאתָ֧ אֶת־יָדָ֛ם וְקִדַּשְׁתָּ֥ אֹתָ֖ם וְכִהֲנ֥וּ לִֽי׃ (מב) וַעֲשֵׂ֤ה לָהֶם֙ מִכְנְסֵי־בָ֔ד לְכַסּ֖וֹת בְּשַׂ֣ר עֶרְוָ֑ה מִמָּתְנַ֥יִם וְעַד־יְרֵכַ֖יִם יִהְיֽוּ׃ (מג) וְהָיוּ֩ עַל־אַהֲרֹ֨ן וְעַל־בָּנָ֜יו בְּבֹאָ֣ם ׀ אֶל־אֹ֣הֶל מוֹעֵ֗ד א֣וֹ בְגִשְׁתָּ֤ם אֶל־הַמִּזְבֵּ֙חַ֙ לְשָׁרֵ֣ת בַּקֹּ֔דֶשׁ וְלֹא־יִשְׂא֥וּ עָוֺ֖ן וָמֵ֑תוּ חֻקַּ֥ת עוֹלָ֛ם ל֖וֹ וּלְזַרְע֥וֹ אַחֲרָֽיו׃ (ס)
(40) And for Aaron’s sons also you shall make tunics, and make sashes for them, and make turbans for them, for dignity and adornment. (41) Put these on your brother Aaron and on his sons as well; anoint them, and ordain them and consecrate them to serve Me as priests. (42) You shall also make for them linen breeches to cover their nakedness; they shall extend from the hips to the thighs. (43) They shall be worn by Aaron and his sons when they enter the Tent of Meeting or when they approach the altar to officiate in the sanctuary, so that they do not incur punishment and die. It shall be a law for all time for him and for his offspring to come.

Chapter 29: The consecration of the priests

Chapter 30, 1-10: Instructions for creating the incense altar