2021/5781

The time has finally come. The Mishkan is near completion and inauguration, all of its vessels and vestments have been prepared and Moshe Rabbeinu has begun to wrap up his educational instruction of the “Sherut HaKehunah” necessary for Aharon and his sons before its official inauguration. To close out this chapter of the weekly Sidrah, however, we are witness to a strange set of commands by Hashem to Aharon and the Kohanim - that they must live at the entrance to the Ohel Moed of the Mishkan for all seven inaugural days.

“U’MiPetach Ohel Mo’ed Lo Teitezu Shivat Yamim Ad Yom Milot Yemei Milu’eichem Ki Shivat Yamim Yemalei Et Yedchem….U’Petach Ohel Mo’ed Teishevu Yomam VaLailah Shivat Yamim U’Shmartem Et Mishmeret Hashem VeLo Tamutu Ki Chein Tzuveiti,” “You shall not go outside the entrance of the Tent of Meeting for seven days, until the day that your period of ordination is completed. For your ordination will require seven days….You shall remain at the entrance of the Tent of Meeting day and night for seven days, keeping Hashem’s charge—that you may not die—for so I have been commanded” (VaYikra 8:33, 35). On the surface, these Pesukim do not present a problem as to the exegetical interpretation of their message. However, this is not the case given that the Yalkut Shimoni (VaYikra 518) and Yerushalmi (Shabbat 12:1) explain that the Mishkan was dismantled every evening, particularly during the Shivah Yemei HaMilu’im. Indeed, Seforno (VaYikra 8:35, s.v. Yomam VaLailah) also makes note of this being the case - albeit, with a degree of twist - by adding that despite its being dismantled and reconstructed daily, the outer curtains of the Mishkan themselves remained intact and erect. Ramban (Shemot 40:2), however, takes a different approach to the notion of the Mishkan’s dismantling and reconstruction, stating that the Mishkan was, in fact, never dismantled at night, and was, rather, dismantled at dawn and immediately reassembled. This is supported by the Pasuk stating that they should stay at the entrance all night for seven consecutive nights. Despite the contention as to when the Mishkan was dismantled, there is a far more critical question that must be brought forth: what does the commandment of Aharon and his sons to stay at the entrance for seven consecutive days indicate about the nature of the Kohen’s duties? What is it about the Kohen, particularly Aharon and his sons at this point in Sefer VaYikra, that warrants such careful consideration and attention at the risk of death if not followed?

Ibn Ezra (VaYikra 8:33, s.v. Yemalei Et Yedchem), Chizkuni (ibid., s.v. Lo Teitz’u Shivat Yamim), and Rabbeinu Bachya (ibid. 8:35) seem to suggest that Aharon and his sons were not under house arrest for seven days, and enjoyed autonomy to some degree when they were not required to serve their respective roles in the Mishkan. Rather, the message is clear from here that what sets the nature of the commandment to stay for 7 days apart is to indicate that when they are needed, or “on shift” so to speak, they may not become preoccupied with other activities or concerns. It is still troubling, however, to note that despite the fact that the Mishkan was seemingly dismantled daily (or nightly), and given the seemingly contradictory statements of Aharon and his sons being able to leave the Mishkan’s entrance versus being confined to it 24/7, we must ask, in the end, why there is such a severe punishment such as death even prescribed if Aharon or his sons transgress Hashem’s commands? The answer lies in understanding the nature of guarding holy things.

The Lubavitcher Rebbe (Sichot Shabbat Parashat Tzav 5745) draws upon the potential paradox inherent in Pesukim 33 and 35 and reconciles them through the eyes of Rashi. Interestingly, Rashi does not comment on these Pesukim, believing that, according to the Rebbe, they are completely reconcilable. Instead, the Rebbe notes that Pasuk 33 stresses the importance of a Kohen’s dedication to his service in the Mishkan when on duty. Thus, he would not be permitted to leave if carrying out his service at any point. On the other hand, Pasuk 35 indicates that one who is already outside of the Mishkan must stay at its entrance and remain on guard. This, in principle, is in reference to the Kohen who is off duty at any given time. Because of the seeming self-evidence indicated, Rashi did not feel there was any presentable paradox in the language or message of the Pesukim according to the Rebbe. Rather, when the issue is raised as to how the Kohanim remained in the Mishkan at night when it was dismantled, it is clear that they were obligated to guard it even when it was dismantled, albeit, from the outside. This profound approach of the Rebbe raises a serious point that we must consider when discussing the nature of maintaining Kedushah, sanctity or holiness, in our lives, and yet, requires further refinement of the concept. A friend and classmate of the Rebbe in his Berlin days, Rav Soloveitchik (Divrei Hashkafah, p. 147; Yemei Zikaron, p. 185) presents a paradigm for understanding this episode in the weekly Parashah, and how we may draw upon it as we enter the Omer with the coming of Pesach. 

In order to encounter holiness of any kind, there must be proper preparation initiated and completed. An illustrative example: in advance of Matan Torah, Moshe Rabbeinu warned Am Yisrael to be ready for three days and for the men to separate from their wives as a means of preventing defilement of Kedushah of any kind. Similarly, Aharon had to submit to the Shivah Yemei HaMilu’im in the dedication of the Mishkan, thus setting the precedent for all Kohanim Gedolim who went through similar prior to every Yom Kippur. In each of these examples, there is a framed encounter with holiness. The prohibition of Muktzeh on Shabbat as well is centered upon the need for preparation. Among the prohibitions of Muktzeh is food not prepared prior to Shabbat, which one does not merit nor is one worthy of celebrating Shabbat unless one prepares for it. To this, Rambam (Hilchot Shabbat 30:2) writes of the Mitzvot of preparing for Shabbat by washing in hot water on Erev Shabbat to honor it and to wrap oneself in a Tallit with their head covered as a means of anxiously awaiting the reception of Shabbat as they would a king. Sefirat HaOmer, too, involves preparation for receiving the Torah anew come Shavuot (Moreh Nevuchim 3:43). One counts the years before Shemitah and Yovel as preparation as well. Holiness is not sudden, nor does it simply arrive and pass. It comes only by invitation, inherent in the act of preparation and maintenance.

Many of us do not behold the honor of being Kohanim, yet we do behold the honor of finding Kedushah in our lives if we prepare ourselves for it and learn to maintain it. This can be done through a refinement of Middot, preparation for the Sabbath, adoption of Chumrot (within reason) as a means of strengthening our Yiddishkeit, or even perhaps simply learning Torah. Like Kohanim, we have the ability to guard that which is Kadosh in our lives, whether it is Shabbat or Yom Tov, our Torah, our Middot, or simply our preparations for improvement, our preparation to introduce Kedushah into our lives. And like the Mishkan in our Parashah, we are charged with realizing that even when dismantled and deconstructed, lying in pieces waiting to be rebuilt the next day, that we guard and learn to perfect our preparation and maintenance of that which is Kadosh in our lives. With the oncoming of Sefirat HaOmer as we approach ourselves and reassess what must be done for us to reaccept the Torah anew, introducing the ultimate source of Kedushah in our lives, we have much to reflect upon in the meantime.