Ramban Tetzaveh

AI-Generated Summary (AI can be inaccurate. Check important information): 1. *Defining Tamid* — While *Rashi* interprets *tamid* in the context of the *Menorah* as "regularly" (like the *Olat Tamid*), the *Ramban* maintains it means "permanently" (24/7), specifically referring to the *Ner Ma'aravi*. 2. *Kehunah status* — The *Torah* lists the sons of *Aharon* specifically to teach that their status as *Kohanim* was a unique appointment, not an automatic inheritance; this explains why *Pinchas* required a later, specific elevation to the *Kehunah*. 3. *Royal vestments* — The *Ramban* identifies the *Bigdei Kehuna* as garments of *malchus* (royalty), comparing terms like *Me’il*, *Kutonet Pasim*, and *Tzitz* to the attire of biblical kings and nobility. 4. *The Urim Ve’tumim* — Rejecting the *Ibn Ezra’s* view of physical craftsmanship, the *Ramban* explains these were *Shemot* (Divine Names) placed within the folds of the *Choshen* to provide a level of *Ruach HaKodesh*. 5. *Death penalty sources* — While a *Kohen* performing *avodah* while *mechusar begadim* (missing garments) is *chayav misah*, the *Ramban* argues this is derived from the principle that "garments define the *Kohen*," rather than the specific warnings found by the *Me’il* and *Michnasayim*. 6. *Purpose of bells* — The bells on the *Me’il* served as a "royal protocol," effectively knocking on the door to ask permission before entering the *Heichal* and signaling the *malachim* (angels) to make way. 7. *Milui Yadayim meaning* — *Rashi* connects the term for inauguration, *milui yadayim*, to a secular glove-giving custom, but the *Ramban* defines it as *shlemut* (completeness), signifying that the *Kohen* is now fully empowered to perform the *avodah*. 8. *The unique Chatat* — The *Chatat* of the *Miluim* was a *Chatat Chitzonah* that was nonetheless burnt (like a *Chatat Pnimis*); the *Ramban* suggests this served as an early *kapara* for *Aharon’s* future involvement in the *Cheit Ha'egel*. 9. *Incense Altar placement* — The *Mizbe'ach HaKetoret* is listed at the end of *Parshas Tetzaveh* rather than with the other *keilim* in *Terumah* because, as the *Meshech Chochma* notes, the physical altar is not strictly *me’akeiv* (essential) for the *Ketoret* service itself.