The Crown of the Priest: Tetzaveh.22

 The Crown of the Priest: Tetzaveh

By Rabbi Boaz D. Heilman

February 11, 2022

Being a priest has always been a position of honor. In many cultures, utterances that come out of a priest’s mouth are perceived as the very essence of God’s Word, and people live and die by those words.

The authority a priest holds in their hands is unquestionable, and though some might set out on their careers out of a commitment to morality and righteousness, it’s easy to be seduced by the trappings of the office, to become dazzled by the splendor, riches and accompanying power.

In this week’s Torah portion, Tetzaveh (Exodus 27:20-30:10) it’s easy to see why. The portion includes a richly detailed description of the clothing of the High Priest. Made of the same materials as the Tabernacle, the various items likewise are embroidered with gold and silver thread, woven of the softest wool and cloth, and dyed with the most expensive dyes. On his forehead the priest wears a golden diadem; gemstones serve for epaulets on his shoulders, and even the breastplate has twelve precious gems set in a framework of pure gold.

As if that were not enough, while on duty the Priest uses utensils made of precious metals. The Menorah he lights every evening is made of pure gold, and when he enters the Holy of Holies he beholds the Ark of the Covenant—with enough gold there to arouse the envy of the richest kings and emperors!

But the Torah recognizes the danger that lies in these trappings, and it wisely incorporates a warning. Lest the Priest forget his responsibilities, lest he be blinded to his true purpose and service, engraved into the gems on his shoulders and the precious stones in the breastplate are the names of the twelve tribes of Israel (those shoulder epaulets must be quite big and heavy—six names etched into each of them!). The message is clear: the priest’s burden and his responsibility are to the People, not himself.

Even the rite of ordination, as Aaron and his sons are elevated to their high position, holds this warning. The Hebrew word used for this ritual is korban, a word that also means “sacrifice.” The Torah sees the priests’ role as a sacrifice. They are there to serve, not seek power.

Centuries later, recognizing the inevitable reverence in which people perceive the Priest, the Rabbis of the Mishna (Pirkei Avot 4:13) will compare the crown of the priest to the crown of the king. And yet they continue and say that “[Nevertheless] the crown of a good name outweighs them all.” What is that crown? A good name is a person’s reputation. It goes beyond the glitzy clothing and all those other signs of power and glory. The crown of a good name is what remains once the Priest has fulfilled his duty. Did he serve his flock in truth? Did his behavior match his words? Did he remain “one of us” or did he allow himself to fall prey to the seductive powers of his office? 

This lesson holds true to all of us. How we navigate between our own sense of importance and the actual service we provide determines how others see us. We can adorn our walls with any number of certificates and honors. But a simple and honest “thank you” from a person we may have touched with kindness and consideration counts far more than any of those adornments. This is how we are ultimately judged and remembered. Beyond the crowns of the king and high priest is the crown of a good name.  This is the only crown that, in the end, is worth its weight. 

© 2022 by Boaz D. Heilman