Parshas Tetzaveh continues the
discussion of the construction of the Mishkan, with the details of the clothing
of the Kohanim. The Kohanim were, and will be, our messengers to Hashem through
which we bring korbanos and conduct services in the Mishkan and the Beis
Hamikdash. Therefore, their outfits also needed to be specifically tailored, in
more ways than one, to their roles as well. Like we said last week, every
detail in the Mishkan’s construction had a special significance attached to it.
However, that is not what I want to
speak about. Instead, I’d like to focus on the interesting language found at
the beginning of the parshah. The parshah begins, “וְאַתָּה תְּצַוֶּה | אֶת בְּנֵי יִשְׂרָאֵל
וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ” “And you shall
command the Children of Israel, and they shall take to you pure olive oil”
(Shemos 27:20). Why does the pasuk say specifically that Bnei Yisrael should
bring the oil to Moshe, whom else were they going to bring it to? The Ramban
explains that Moshe needed to make sure that the oil was as pure as it was
needed to be. Was there was no one in the entire nation that was qualified
enough to check the oil except for Moshe?
Two pesukim later, the same idea is
repeated: “וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ
וְאֶת בָּנָיו אִתּוֹ … לְכַהֲנוֹ לִי” “And you bring near to yourself your
brother Aharon, and his sons with him…to serve Me as Kohanim” (28:1). Again,
why does the pasuk say that Moshe should bring Aharon directly to him? Where else
was he going to go?
Until the time Moshe became the leader
of Bnei Yisrael, Aharon had been acting as their leader in Mitzrayim. When
Hashem spoke to Moshe by the Burning Bush, Moshe tried to convince Hashem to
keep Aharon as the leader since Moshe felt his brother deserved the honor.
Hashem tells Moshe that not only was Moshe going to be the leader, but that Aharon
was extremely happy for his brother, and eager to help him in any way he could.
However, because Moshe delayed taking the position, Hashem gave Aharon and his
sons the position of Kohanim instead of Moshe.
Rabbi Chaim Shmuelevitz in his sefer, Sichos
Mussar, explains that this was more than sibling love; with each other’s
accomplishments, Moshe and Aharon felt as if they themselves were
benefiting as well. They each cared so much for the other that the success, happiness,
or pain of the other hit them as if it was happening to themselves. He uses
this idea to explain our pesukim.
During the dedication ceremony for the Mishkan,
a representative of each tribe brought a series of gifts and korbanos, except
for Shevet Levi. Aharon, the Nasi of the Levi, was upset that his tribe was
unable to participate in the dedication. Hashem informed him that he was being
given the mitzvah of lighting the Menorah every day, which was even greater
than any gift the other tribes were bringing.
The oil mentioned at the beginning of
the parshah is the oil that would be used for lighting the Menorah. When Hashem
told Moshe that people were to bring the oil directly to him, He was giving him
the gift that was going to make both him and Aharon feel better! Even though it
was Aharon that felt left out of the ceremony, Moshe felt his pain so much that
receiving the oil, even though it was not his personal mitzvah, made him happy.
The fact that it was given to Moshe and not Aharon did not make a difference,
Moshe was just as happy as Aharon for receiving this oil!
The same thing is true in the later
pasuk. Even though Moshe missed out on the Kehunah, he was still thrilled for Aharon
that he received it instead. So when Hashem tells Moshe to bring Aharon to him to
receive the Kehunah, Moshe was receiving so much pleasure from it! By making
Aharon the Kohen, it was the same to Moshe as if he had become the Kohen
himself! Therefore, the pasuk says to Moshe to bring Aharon and his sons to
him, it means that this is being done for him.
Since his brother Aharon will benefit
from the Kehunah and the oil, Moshe will receive so much joy, even though they
are not intended for his personal use.
Shabbat
Shalom!
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