2020/5780

In this week's Parasha, Hashem speaks largely to our obligations regarding the Mishkan, the Korbanot, and the Kohanim. The Kohein Gadol is mentioned at various times throughout the Parasha, but if we look closely, there may only be two different people to whom Hashem speaks. If you look at almost any Pasuk in this week’s Parasha, Aharon is discussed regarding what Bnei Yisrael is commanded to do to for him. For example, “VeHaya Al Metzach Aharon,” “It shall be on Aharon’s forehead,“ (Shemot 28:38), or “VeAsita LeAharon ULeVanuv Cacha,” “Thus you shall do to Aaron and his sons” (Shemot 29:35). Another time when Hashem talks to Aharon is when He refers to him and his children, telling them what to do at certain prescribed times. “VeAchal Aharon UVanuv Et Basar,” “and Aaron and his sons shall eat the flesh of the ram,” (Shemot 29:32). However, there is one isolated instance when Hashem addresses Aharon specifically and talks directly to him. In the final Pasuk of the Parasha, in the last obligation given to us, Hashem speaks straight to Aharon. “VeChiper Aharon Al Karnotav Achat BaShana MiDam Chatat HaKippurim Achat BaShana Y’Chaper Alav LeDoroteichem Kodesh Kodashim Hu LaHashem,” “Once a year Aaron shall perform purification upon its horns with the blood of the sin offering of purification; purification shall be performed upon it once a year throughout the ages. It is most holy to the Lord.”(Shemot 30:10) Why is Hashem speaking directly to Aharon at this particular time? And why is it that at the one time this happens,  it is directly related to “[Yom] HaKippurim”? 

Let us try to understand the reason why Hashem structured his commandments in this way. Throughout all of these other instances, Hashem speaks of Aharon as the “the Kohen Gadol”, only an idea. This side-lined “idea”, who is commanded to do what Hashem has told him to, is discussed as if Hashem is telling Moshe what to do with “him”, over there. But maybe in this last instance, when Hashem refers to Aharon, he is speaking more generally; to the entirety of His people. At the end of the Pasuk, in the last four words of this Parasha, Hashem says “Kodesh Kodashim Hu LaHashem”(ibid). This is typically translated as the act of bringing the Korban, is what is so special to Him. But maybe, when Hashem says “Hu”, He is referring to us. Hashem is saying that the most important part, of everything He has just commanded and stated, is us. Whatever we have done, whether positively or negatively, the only thing Hashem cares about is the person whose inner character matters most; even more than his specific actions. When Aharon does this specific action, Hashem tells us that this thing, the person, is what is most important, what is most holy to God. 

Perhaps, therefore, this is why Yom Kippur is mentioned here. Yom Kippur is a day of judgment, but also forgiveness. It is the day when Hashem looks at who we are. Teshuva, as a concept, the Rambam (Hilchot Teshuva, 7:4) writes, “Lifnei Ha Borei K’Eilu Lo Chata MeOlam”. Your teshuva makes the action “as if '' it had never happened. Why is this so? Because Teshuva changes the individual. Only once the person has changed, does the wrong action of the past fall beneath the cracks. This is why this Pasuk discusses Yom Kippur. On Yom Kippur, Hashem looks at who we are, as opposed to what we have done, and determines what kind of year we will have. It is why Teshuva works. Therefore, only in this Pasuk, where Hashem speaks specifically to Aharon (and to us), do we learn the level of care that Hashem has for a person, regardless of his/her prior actions.