Parashas Tetzaveh (5769) For this year’s, see below.
לעלוי נשמת הגאון הר"ר אהרן בן הר"ר משה הלוי סאלאווייציק זצ"ל
למה נסמכה פרשת קרבנות לפרשת בגדי כהונה? לומר לך, מה קרבנות מכפרים אף בגדי כהונה מכפרים.
Why is the topic of korbanos written in the Torah next to the topic of the bigdei Kehunah, the priestly garments? In order to tell us that just as atonement is achieved by sacrifices, so atonement is achieved through bigdei Kehuna. (Zevachim 88:2)
Chazal teach us that each one of the eight garments of the Kehunah atoned for a different sin:
1. The Kesones (tunic) atoned for murder. 2. The Michnasayim
atoned for immorality.
3. The Mitznefes (turban) atoned for arrogance. 4. The Avnet
(belt) atoned for improper thoughts.
5. The Choshen (breastplate) atoned for corruption in the courts
(injustice in judgements). 6. The Eifod (apron) atoned for idol
worship.
7. The Me'il (turquoise robe fringed with bells and pomegranates) atoned
for lashon horah (evil speech). 8. The Tzitz (gold plate worn on
the forehead) atoned for brazenness.
How was this kaparah, atonement achieved? Did the kohain merely have to don the garments and automatically there was atonement? Is this the way things work in Yahadus???
Chas veshalom! The Torah condemns the notion that mere mechanical performance of any "ceremony", recitation of any "formula", or the wearing of garment "appeases" G-d and brings about desired results. The nevi'im chastise Am Yisrael for bringing sacrifices without remorse and a change of ways. Teshuvah involves profound change, remorse, abandoning errant ways. The ba'al teshuvah must effectively become a new person.
How then are we supposed to understand Chazal 's message, that the bigdei Kehunah achieved atonement?
The "Akeidas Yitzchak" points our attention to the synonym that we find in the Torah for "bigdei kehunah": The word is "middos", which also translates as measurements. The priestly garments had to be perfectly fitted to the measurements of the kohain that wore them. Thus, the word "middah" translates as garment and also as measurement.
In Lashon Hakodesh, however, the word middos is commonly used to denote character traits. They are called middos, measurements, because a person must carefully check and measure all of his personality traits. He must adjust them in order to achieve functional balance as he strives for spiritual perfection. Is he too strict, stingy or critical of others? Is he too giving and soft with people? Is he hyperactive or too laid back? As the Rambam teaches us, all aspects of the emotional make-up of the person must be balanced by measuring.
The bigdei Kehunah are also called middos and also have a direct connection to character traits. More than just clothing, they were the physical representations of all the lofty character traits fitting for the mesharsei elyon, servants of Hashem, in the Bais Hashem, the House of G-d. The wearer of the bigdei Kehunah BASICALLY POSSESSED the great character traits that each garment represented.
1. For example, the Me'il atoned for evil speech. Lashon harah causes rift, division and hatred. If a person chas veshalom speaks disparagingly about a husband in front of a wife or vice versa, or about a person in front of his friend, he could cause hatred and division between the two. Aharon HaKohain was ohaiv shalom verodef shalom, he loved peace and actively pursued peace. Through carefully thought- out speech he would mend rifts. He would bring about unity and Ahavas Yisrael within families, between friends, etc. One of the techniques Aharon used was by always focusing on and accentuating the positive in people. This is hinted at in the pomegranates which were found on the Me'il. Even the resha'im of Am Yisrael are filled with mitzvos, just as pomegranates are filled with (613) seeds. There is good in everyone. By concentrating on the good side and reinforcing it, we give the person a chance to BE GOOD.
2. The Choshen atoned for corruption in judgements.
It is fascinating to find that Chazal make reference to the choshen
in the following incident in the Torah: In parashas Shemos, Hashem had
just appointed Moshe Rabbainu as leader, the number one man in Klal Yisrael.
Hashem then informed Moshe that Aharon was on his way to greet Moshe: וראך
ושמח בלבו, "and he will see you and he will
rejoice IN HIS HEART." Rashi: Not as you assume that he will be offended
that you [his younger brother] have been chosen for greatness. From here,
Aharon merited the ornament of the CHOSHEN that is worn over THE HEART.
Chazal point out that the reward that Aharon received was in keeping
with the general rule of Heavenly reward, that is middah k'neged middah,
measure for measure. There is a direct connection between the act performed
and the reward that follows. Keeping in mind the definition of the
"Akaidas Yitzchok", that bigdei Kehuna were middos,
physical manifestations of lofty character traits, now the connection between
the deed and the reward become very clear here. The choshen, as was
stated above, atoned for injustice in judgements. In order to judge
objectively, the judge must have a heart clear of personal feelings that
obscure his objectivity. In this story, Aharon proved that deep in his heart
he was clean of jealously and filled with joy for his younger brother
who was chosen to a superior position. This heart was CERTAINLY worthy of
wearing the ornament of the choshen, which atoned for dinim ,
inaccurate judgements.
3. Mishbetzos zahav: The mishbetzos zahav
were the golden squares that contained the avnei shoham and that
connected the choshen to the eifod through golden chains. The mishbetzos
zahav are also mentioned in Tehillim, chapter 45. כל
כבודה בת מלך
פנימה,
ממשבצות זהב
לבושה, “All the glory of the daughter of Royalty is inward; golden
squares are her garments”. Chazal teach us that this passuk refers to a woman
by the name of Kimchis. She had seven sons, all of whom functioned as Kohanim
Gadolim. This was an astounding feat! The sages asked Kimchis what good
deeds she had done to merit such glory. She answered that she always conducted
herself with utmost modesty. Even in the privacy of her home she was careful
not to uncover her hair. It is then related that many women did as Kimchis, but
did not merit as she did.
Again, the point is clear. Kimchis conducted herself with utmost modesty at all
times, in all situations. This modesty was rooted in a profound awareness of
Hashem's Presence. Tznius and yir'as Shomayim were attributes
that permeated Kimchis' existence. So in effect, Kimchis ALREADY WAS WEARING
THE MIDDOS of the priestly garments. The obvious reward followed. Her sons
actually served in the Bais HaMikdash, with all the garments that in the
abstract sense, Kimchis had already attained.
Back to the original question: How did the bigdei
Kehunah effect atonement?
It is clear now, that this was chas veshalom no hocus pocus. The wearers
of the bigdei kehunah possessed sublime character traits, middos
naalos. The point that we must bear in mind is that a person rarely sins
out of the clear blue sky. An act of sin is a result of deterioration of
character over an extended period of time. Ultimately, teshuvah and shlaimus
can only be achieved through PERFECTION OF CHARACTER..
The main formula for this tall order is our awareness of Hashem's connection to us as the key to building our feeling of SELF WORTH. Hashem created each and every one of us with a unique personality with all of our weaknesses and strengths with which to work and to serve Him.
When we work to perfect our own middos, we come closer to attaining these wondrous garments. For we indeed belong to mamleches kohanim, a kingdom of priests. We all can attain middos of the bigdei kehunah for ourselves.
A gutten Erev Shabbos from Yerushalayim Ir HaKodesh.
Parashas Tetzaveh
לעלוי נשמת הגאון הר"ר אהרן בן הר"ר משה הלוי סאלאווייציק זצ"ל
One of the central themes of this week’s parsha is the Bigdai Kehuna, the priestly garments. Immediately on Motza’ei Shabbos is Purim. Also in the Megilla, we find extensive reference to fabric and clothing:
“חור כרפס ותכלת אחוז בחבלי בוץ וארגמן..”
“ויקרע מרדכי את בגדיו וילבש שק ואפר..”
”ויהי ביום השלשי ותלבש אסתר מלכות.."
"ויקח המן את הלבוש ואת הסוס וילבש את מרדכי"
"ומרדכי יצא מלפני המלך בלבוש מלכות תכלת וחור ועטרת זהב גדולה ותכריך בוץ וארגמן.."
The whole Purim plot actually was set off over a disagreement between Achashveirosh and Vashti, that had to do with the subject of clothing (or the absence of them). And many are preoccupied with costumes at this time. How does this all connect??
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"ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת"
What is the purpose of clothing in general?
Let us say that the purpose of clothing is to make a person presentable to the world. There are many different types of clothing, with varying fabrics, colors and fashions. Through the type a clothing a person wears, he communicates a statement about himself. He conveys a message about his attitude to life, to himself - to the time and place in which he finds himself, and to the people with whom he comes in contact. He carefully chooses if his message be casual, formal, intellectual, business-like, etc. Besides the very basic and essential civil-modesty issue, a person truly expresses himself through his clothing. Otherwise, he lacks personality, identity. In the Chinese People’s Republic, for example, everyone dressed in the same drab clothing. This served to communist end of subjugating the people and effacing individuality.
On a deeper level, our neshamos, too, need clothes. Hashem, in His infinite mercy on us, has given us Torah and Mitzvos, clothes for our neshamos. The word בושה and לבוש, thus, are connected. Just as our clothing cover us, so our spiritual clothes save us from shame. They provide us a way to present ourselves before the Shechina.
"ואתם תהיו לי ממלכת כהנים וגוי קדוש.."
As we have studied last year, from the words of the Akaidas Yitzchak, the clothing worn by the Kohanim represented very refined, and aristocratic character traits or מדות טובות, When these traits are incorporated into the fabric of our behavior, they enable us to function in a most inspired, elevated and spiritually optimal manner. They also serve as great protection from sin. Hence, we explained the Kaparah, atonement, achieved by the בגדי כהונה.
These wondrous garments are obtained through on-going, intricate spiritual exercise. It transpires through the way that we react and respond to all the manifold and diverse scenarios that we meet up with in life. To what extent do we weave אהבת ה' ויראת ה' into every transaction, every thought, every encounter, every conversation?! This is a lifetime exercise of learning and practicing, of incorporating compassion, patience, strength-of-character, enthusiasm, steadfastness and courage into our personalities..
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"להביא את ושתי המלכה לפני המלך בכתר מלכות.." – ובלבד שתהא ערומה (מס' מגילה)
Getting back to Queen Vashti. It goes without saying that Vashti is the prototype of an extremely repulsive low-life, of hedonism partnered by cruelty and sadism. She was executed on Shabbos, under those particular circumstances, middah k’negged middah. She had tortured and humiliated Jewish girls, forcing them to work on Shabbos, unclothed.
The Baal Shem Tov teaches that this incident has a profound message. The klippah, or tum’ah has no reality or identity of its own. It is devoid of content. It is all show. Underneath the show, there is nothing. This is the deeper message of Vashti’s refusal to appear before Achashvairosh..
So who are you?? How do you identify yourself? Perhaps this is one of the messages of Purim. Vashti’s memory is cursed. Haman, who went for the crown, and ended up on the crown of the tree. And Mordechai and Esther, who put themselves all the way out for Am Yisrael, are remembered to eternity for their deeds.
This is a warning to parents, to mechanchim, to friends, and to anyone in any kind of position of influence in Am Yisrael. Let us be mechanech ourselves and our children to self-discovery, to think independently, to explore avenues of healthy, meaningful self-expression.
BEWARE of unhealthy dependencies on charismatic “guru”-type figures. Gedolei Yisrael always shunned and were repulsed by “hero-worship”.
BEWARE of cultivation of robotic “group identity”. Even if the group seems to be Kosher l’mehadrin - group identity is a type of weakness and emptiness. Each person should strive for his own individual and unique identity within the framework of אוהבי ה' and יראי ה'.
These phenomenon are not the exclusive problem of any one group today. It is a hazard of the times.
אנא ה' כי אני עבדך, אני עבדך בן אמתך פתחת למותרי.
A gutten Erev Shabbos, and Purim Same’ach
From Yerushalayim Ir HaKodesh