Tetzaveh:

By way of the truth (the mystic teachings of the Cabala) the majesty is to kavod (glory) and to tiferet (splendor), the verse thus stating that they should make holy garments for Aaron to minister in them to the Glory of God who dwells in their midst, and to the Splendor of their strength…Thus the altar is His Will and the house of His Glory is the Splendor

Ramban (13^th Century)

The light of the Menorah differs from all other material benefits in the world which if man shares with his fellow, his portion decreases and his fellow’s increases. The light of the lamp, on the other hand, supplies light to others without diminishing its own light in any way. The light of the lamp can thus serve as a symbol for wisdom and spiritual treasures.

Nechama Leibowitz (20^th Century)

The Lord commanded us that a lamp should be alight in the Temple in order to enhance its glory in the eyes of the beholders; for this is the way that people enhance their own homes with illuminations. The idea underlying this is to inculcate awe and humility. We have already said that inner character is formed by good actions. This is all based on our fundamental principle that the precepts that have been ordained by God are attuned to the capacities of those called upon to observe them. Admittedly, the mystics have discovered profound mysteries in these matters, but we shall devote ourselves to their plain aspect.

Sefer Hachinuch (13^th Century)

Picture Moses’ enthusiasm and involvement with this historic venture to provide a sanctuary on earth for the Presence of God. Contrast this with his keen disappointment when the command went forth to bring Him an “offering” from the people, appoint Bezalel and Oholiav as the designers and enlist the aid of all the skilled craftsmen to make the Ark, the Menorah, the Table, the Tent and all the various accessories. Then came the turn of Aaron and his sons. They would officiate. Where was he in all this? Especially when at the outset he was appointed priest and Aaron Levite but the roles had been exchanged when he accepted the mission to lead Israel out of Egypt.

Moshe Alshich (16^th Century)

The fact that the lord Himself gave Adam and Eve garments and clothed them indicates that clothing is not just a social convention but an extension of the work of creation, a kind of second skin given to man, a nobler material encasement. Fittingly did Rabbi Meir write in his Torah, when he wished to liken man to his Maker “Garments of Light”, since the Holy One Himself is described as “girding Himself with light.”

Benno Jacob (20^th Century)

We are accustomed to viewing the world as being divided into two realms: holy and profane. We are deeply aware of this dichotomy and the friction between them…the conflict between secular and sacred exists both in our private lives and in the public sphere. There is, however, a third realm, even higher than holy. This is the level of holy of holies. The realms of holy and profane appear to us as competing and contradictory, in fact, each one compliments and supports the other. The holy gives meaning to the profane…the realm of holy of holies is attained by the complementary interactions of holy and profane, the common source of holiness that resides in both holy and profane. In fact, holy of holies is so much higher than the other two realms, that, when viewed from such heights, the differences between the holy and the profane disappear.

Abraham Isaac Kook (20^th Century)