פרשות אחרי מות\קדושים
The first of our two Parshos begins with Moshe Rabbenu’s command to Aharon limiting the latter’s access to the Kodesh Kodashim. “Vayomer Hashem el Moshe, daber el Aharon O’ch’icho, v’al yovo v’chol ‘eis el haKodesh...”(Perek 16/Posuk 2). Moshe tells Aharon that “he cannot come all of the time into the Kodesh”! This seems to be a surprising way to express the almost total limitation placed upon the Kohen HaGadol. His access to Kodesh Kodoshim is allowed one day a year alone -on Yom HaKippurim. Would not it have been more appropriate to write this Halacha more specifically, defining the time that was allowed rather than writing “he cannot enter ‘all of the time’ “?
Secondly, we notice that Moshe is to address “Aharon o’chi’cho”. Why is Aharon referred in this context as “your brother”; why does that special emphasis of familial relationship find its place here?
On the above question we find that a Midrash reminds us of another occasion when Hashem, speaking to Moshe, referred to Aharon as “o’chi’cho”. “...ha’lo Aharon o’chi’cho haLevi...yotzei likrosecho, v’ro’a’cho v’somach b’libo.”(Sh’mos Perek 4/ Posuk 14). Aharon was to be the spokesman for Moshe Rabbenu. Moshe was concerned that Aharon, the older brother, would feel slighted when precedence was given to Moshe. Hashem reassured Moshe that Aharon is your brother; he will see you and be happy in his heart, i.e. truly delighted.
The Midrash tells us, “Daber el Aharon o’chi’cho sheomarti l’cho ha’lo Aharon o’chi’cho...v’somach libo”. Aharon is spoken of as “your brother” for the same reason he is called “your brother” in Sefer Sh’mos. The comparison is easy to fathon when we note the words of Toras Kohanim on our Posuk. “O’chi’cho b’bal yovo v’ein Moshe b’bal yovo”. Your brother, Aharon, is prohibited to come to Kodesh Kodashim “any time”; Moshe is not forbidden. Just as in Sh’mos Aharon accepted his appointment, with its subservience to his younger brother, without any jealousy so in our Parsha when Aharon’s, not Moshe’s, access to Kodesh Kodoshim is limited, he accepts it without any jealousy.
We have yet to explain why the Torah phrased Aharon’s limitation with the words, “b’chol ‘eis”. Aharon’s appointment as Kohein Gadol reflected the greatness he achieved prior to his selection as well as the potential that Hashem “saw” in him for the future. The epitome of his achievement and his capabilities was marked by his entry into Kodesh Kodashim. At that moment on Yom HaKippurim he attained his supreme deed, bringing kappara-atonement for ‘Am Yisroel. Seemingly, Aharon would crave for that opportunity to repeat itself more often than the once a year to which it was limited. Having experienced the glory of the K’dusha of the service of Yom HaKippurim reaching its heights in the innermost sanctuary, he would certainly desire the circumstances to allow this unique moment to repeat itself. In reflection of his own holiness, he would long for the chance to again come so close to Hashem Yisborach. “B’chol eis”-all of the time would accurately express his deepest feelings.
How did Aharon react to this limitation that was imposed upon him? How did Aharon adjust to this limitation which seems to confine the heights of spirituality to which he could aspire? Did Aharon reject this limitation and protest that it would hinder his religious growth and inhibit the devout goals he had for B’nei Yisroel? The Midrash says “no”. Aharon did not perceive that he was the subject of conflict. Aharon did not feel that he had unfair rules placed upon him. Why not?
Aharon HaKohein HaGadol was vitally aware that the greatest spiritual gift is Hashem’s direction of how to attain true closeness to Him. Man’s perceptions of the proper methods to approach Hashem are always limited, no matter how sincere. The finite cannot fathom the infinite and thus cannot devise the ways necessary to serve Him. When Hashem reveals the proper methods they are true and complete. The mitzva is more than a commandment. It serves as the guidelines--Hashem’s guidelines--for that sought-after closeness. Aharon was fully aware that for him his greatest opportunity would be entering Kodesh Kodoshim when Hashem ordained, not “b’chol eis”, when he felt like it. The fact that Moshe was allowed to enter whenever he wished did not disturb Aharon because he understood that such an option was irrelevant for him, since Hashem did not offer it to him. The same simcha that he possessed when assigned to serve Moshe was found when he was limited in his entry to Kodesh Kodoshim. The simcha was the same in both cases because it stemmed from the same source: Aharon knew that by following the mitzva given to him he had the best chance of success.
The Torah tells us all of this not merely to praise Aharon’s righteousness but to tell us that message as well. When we think of the second Parsha we read this week and its sublime commandment, “K’doshim Ti’h’yu”(Perek l9/ Posuk 2) we are sensitive to the overwhelming quality of the mitzvah. Your “havaya”-state of being should be one of holiness. Holiness should be the proper term to describe your very existence! As we become aware of this requirement we seek all sorts of means to reach its achievement. If our seeking is done properly then it possesses the very-same simcha that was the mark of Aharon. Hashem gave him a Mitzvah and he knew that the Mitzvah was the key to his attainments. Hashem gives us many Mitzvos and they are the key(s) to our attainments. If we take that which is not a Mitzvah, or even an act which is a Mitzvah, but not for us, and try to use it as a the steppingstone to Him, we will find that we have chosen a medium which is highly unsuccessful.
We can understand this thought a bit further when we note a Posuk in K’suvim. “B’chol ‘eis y’hi’yu v’godecho l’vonim”(Koheles, Perek 9/ Posuk 8). “B’chol ‘eis”-all of time-your clothes should be white. Or better, your clothes should be in a state of whiteness. There is no doubt as to the intent of this Posuk. It commands purity and holiness that is signified by “white”. The Posuk uses the very phrase from Parshas Acharei Mos-”b’chol ‘eis”.
Aharon who wore the special four “white” garments only on Yom HaKippurim, not “b’chol ‘eis”, is commanded by Shlomo HaMelech to always possess “white clothes”, a command that belongs to us all. At first glance it seems like a contradiction in terms. “All of the time wear white” but do not enter the sanctuary of “only white”, but once a year.
We are faced with a challenge. We are commanded, Aharon Kohein Gadol and the simplest among us, to strive for religious greatness. We see so many opportunities for that striving which are not ours, either because they are not Mitzvos at all or because they are not Mitzvos about which I am commanded. I might think that I should take even these Mitzvos and use them for my own personal advancement. Thus the Torah writes “b’chol ‘eis” and Koheles uses the very same phrase. The answer is clear: One does not wear whites all of the time by wearing “Kohein Gadol whites” when not appropriate.
We live in a time, when in the name of spiritual pursuit, His Mitzvos are ignored as we try to adopt all sorts of means and measures about which we are not commanded, either as ‘Am Yisroel or as individuals. No matter the level of our sincerity, we cannot hope to achieve true spiritual excellence if we ignore the Source of the Spirit, Hashem Himself and His Torah.
We can add to the list of Aharon’s achievements when we see the excellence of character that served as the reason for his appointment to the K’huna G’dola. We see the true understanding he possessed and how it led to the forty years that he served until his death.
Shabbat Shalom,
Rabbi Pollock