בס”ד
Parashat Tetzaveh In this week’s Torah reading we find the last utensil on the construction of the Tabernacle: the Golden Altar. Since this object appears last, it indicates that it is the conclusion and objective of the service. What lesson does it have? Based on Likutei Sichot, vol. 1, p.171.
This week’s Torah reading is called Tetzaveh, which is actually a continuation of the previous Torah reading, Terumah, where the Torah gives details about the construction of the Mishkan (the Tabernacle), the mobile Temple in the desert.
Interestingly, in the previous reading, Terumah, we learned about most of the utensils used in the Mishkan. For instance, there was the Menorah (candelabra), the Shulchan (table) with the showbreads, etc. In this week’s reading, Tetzaveh, we primarily read about the garments worn by the Kohen (priest), including those of the High Priest and the regular priests. Additionally, we learn about the inauguration of the Mishkan—specifically, which offerings needed to be brought to initiate the divine service.
The Unexpected Placement of the Golden Altar
However, at the end of this reading, we find something different: another utensil. This last utensil is called the Mizbe’ach HaZahav, which means the golden altar. There were two altars in the Mishkan: an external altar made of wood covered with copper and an internal altar—this golden altar—made of wood covered with gold. It was not very large, but its significance was profound.
A famous question arises here: Why does the Torah introduce the construction of a utensil at the end of Tetzaveh, a portion that primarily discusses the garments of the priests and the inauguration offerings? In Terumah, the Torah already discussed the utensils of the Mishkan, including the copper altar, the table, and others. So why does it wait until the end of Tetzaveh to introduce the golden altar?
One explanation is that the completion and ultimate objective of the Mishkan‘s service was actually in the golden altar. That is why it is placed at the end—everything culminates here.
The Deeper Meaning of the Incense Offering
What was the purpose of this altar? It was used for ketoret, the burning of incense. This was a special service where the Kohen Gadol (High Priest) would enter a secluded room—just him and G-d—and burn specific species of incense. The smoke and fragrance would rise as an offering to G-d.
This service was so sacred that, according to our sages, not even the angels were allowed to be present when the Kohen was offering the incense. This teaches us a fundamental lesson: the highest form of serving G-d is not through publicizing one’s deeds—announcing, “Look, I did this! I learned that! See my picture with this rabbi!” True divine service is in the intimate, private moments between a person and G-d.
Public vs. Private Divine Service
However, our tradition also states that it is good to publicize righteous deeds. We often see pictures of people doing mitzvot (good deeds), and donations often carry the names of the donors. How do we reconcile these two ideas?
The answer is simple: When publicizing a good deed inspires others to follow suit—creating a positive form of “envy” that leads to more good in the world—then it is beneficial. However, if publicizing one’s deeds might cause harm, feed one’s ego excessively, or become a display of self-importance, then it is better to keep them private.
Ultimately, the placement of the golden altar at the very end of Tetzaveh teaches us this profound message: the highest level of divine service is the one done in private, just between the individual and G-d.ave a dwelling place in the material world.
