Parashat Terumah dealt with the construction of the Mishkan and its major vessels. Parashat Tetzaveh deals with the more subtle elements: pure pressed olive oil for the light, the garments of the Kohanim, and so on.

Every Mitzva is therefore an invitation to join the team of Hakadosh Baruch Hu. This is our role in the world: to connect this world with the Divine light that flows into it.

The most concrete example of connecting the world of action with the Divine light is the Mishkan — because its very name says it: to be a dwelling place (mishkan) for the Shekhinah. All the Mitzvot of the Kohanim were meant to draw the Divine light from the higher worlds down into the world of action.

Even without a Temple we are not exempt from being holy. The order of the morning prayer mirrors the order of the Temple service: we begin with the Korbanot, we put on Tefilin. The prayers were instituted to correspond to the sacrifices.

The Kohen Gadol wore special garments. Two are marked by the phrase "before Hashem always": the Tzitz, on his forehead, and the Choshen, on his heart.

Among the Kohen Gadol's garments is the robe (Me'il), entirely of sky-blue wool. Around its hem, alternating, were fixed a golden bell and a pomegranate.

When the Kohen Gadol lights the Menorah he sees the apples — the symbol of the Tzaddikim. So that he not think his service is only for the righteous, the bell, the gold, and the pomegranate are tied to the hem of the Me'il: remember that you also labor for the "empty" ones.

Just as the Kohen Gadol had to carry the pomegranates on his hem, every Jew who prays in the morning dons his "uniform" — Tzitz = Tefilin of the head, Choshen = Tefilin of the arm — and should say at the start of the prayer the acceptance of the Mitzva to love his neighbor in the name of all Israel.

"In the name of all Israel": not only in our own name, not only in the name of the Tzaddikim, but also in the name of the "empty" ones. This is the true service — the one that connects the worlds and hastens the Redemption.