2020/5780
Parashat Tzav describes the Shivat Yemei HaMiluim, the seven days of inauguration for the Mishkan and the sacrificial service. A key component of the ceremony centered around the inauguration of Aharon and his sons as Kohanim. The entire nation watched as Moshe Rabbeinu immersed them, clothed them in their priestly garments, sprinkled them with the anointing oil, and brought their korbanot. Specifically, there was a special Ail HaMiluim, inaugural ram, designated for this occasion. Moshe took the sacrificial parts of this ram, along with an assortment of loaves, oil, and fats, and placed them all into the waiting hands of Aharon and his sons as a “Tenufa,” “wave service” (Vayikra 8:27) to Hashem. He then took it back and burned it on the Mizbeiach as a “Rei’ach Nichoach LaHashem,” “pleasant aroma to God.” (Vayikra 8:28)
In the middle of all this action, Rashi calls our attention to Moshe’s wardrobe. When the Torah said that Moshe took the sacrifice back from Aharon and placed it on the Mizbeiach, Rashi quotes one line from a story in the Gemara, “Moshe served all seven days of the inauguration wearing a white robe” (Rashi, Vayikra 8:28). One cannot help but wonder why Rashi included this information here. Why are we concerned with Moshe’s attire at this moment? What does the reader gain from the image of Moshe’s white robe, and how does it relate to the inaugural ram?
We encounter even more questions upon examining Rashi’s source. (In fact, the story appears twice in the Talmud Bavli with slight variations; in Avodah Zarah (34a) the protagonist is Rabi Akiva while in Taanit (11b) it is Mar Ukva.) According to the Gemara, Rabi Akiva/Mar Ukva arrived in the city of Ginzak, where the locals asked him a series of questions for which he had no answer. First they asked is it permissible for one to undertake a half-day fast? They continued by asking if it is permissible to use an idolator’s old wine jugs? Finally the locals asked what Moshe Rabbeinu wore during the Shivat Yemei HaMiluim? Rabi Akiva/Mar Ukva brought these questions to the Beit Midrash, and the Rabbis answered each one. They said that a half-day fast is considered a genuine fast, the wine jugs may be used if there is no lingering taste, and Moshe Rabbeinu wore a white robe for all seven days of the Mishkan’s inauguration (Avodah Zarah 34a). While each question and answer has a lesson on its own, they were presented consecutively in the story. Are they just bullet points from an eclectic session of “ask the Rabbi'' or are they connected?
A first step toward solving this mystery is to examine Rashi’s commentary to the Gemaras where he provides some background to Moshe’s white robe. In Avodah Zarah (34a s.v. Moshe) he explains that Moshe was not a Kohein like Aharon, and he served in the Mishkan only at Hashem’s instruction. Therefore, the Torah made no mention of his clothing. After all, Hashem said “VeAsita Bigdei Kodesh LeAharon Achicha,” “And you shall make holy garments for Aharon your brother” (Shemot 28:2) so it was clear who should be wearing special priestly clothes. At the same time, Rashi (Taanit 11b s.v. BeChaluk Lavan SheEin Lo Eimra) understood it would be inappropriate for Moshe to perform all of this Avodah in the Mishkan while wearing a mundane weekday outfit, as if he were going out for a stroll in the market. Therefore, Moshe fashioned a plain white cotton garment exclusively for the inaugural service. From here it seems like Moshe’s white robe served as a dignified alternative to the priestly garments which he could not wear as a Levi.
Yet, the Lubavitcher Rebbe writes (Sichot Shabbat Parashat Tzav 5747) that Moshe Rabbeinu’s priestly status was more complicated than Rashi described. Apparently, some sources maintain that Moshe actually experienced an elevated spiritual status during the seven days of inauguration. For example, the Midrash Torat Kohanim recognized Moshe as a Kohein Gadol for sprinkling Aharon with the anointing oil, since one can only anoint a Kohein Gadol if he himself is on that level. On the other hand, Moshe began Aharon’s inauguration ceremony by proclaiming to the entire nation that “this is what God has commanded me to do” (Vayikra 8:5). One could use this declaration to argue that Moshe was acting under orders from Hashem, and his status was no different.
Thus, the Lubavitcher Rebbe believed that Rashi anticipated a potential question as a result of Moshe’s ambiguous status. When Moshe “brought [the inaugural ram] up in smoke on the altar,” one could ask why he burned the right thigh as the Torah reserved the right thigh of any peace offering as a gift for Kohanim (Vayikra 7:32). But here, Moshe did not offer it to Aharon or his sons. Until now, all of Moshe’s actions can amount to following God’s command, but how could a Levi choose to burn a gift for the Kohanim? That does not sound like a command from Hashem. Therefore, we might have concluded that Moshe was elevated to the status of a Kohein, so Rashi chose this moment to explain that Moshe wore a white robe during the seven days of inaugural service, not the Bigdei Kehunah. True, he was not a Kohein like Aharon as the priestly garments were still off-limits to him. However, there was something different at this time, a special elevated status just for the Shivat Yemei HaMiluim. Moshe’s white robe was not considered Bigdei Kehunah, nor was it meant to be. Perhaps he wore it to reflect a change in his own personal status, even if only for a brief moment in time.
With that background, one might suggest a thematic connection between the three questions from the story in the Gemaras. Upon further investigation, the first two questions each introduce one aspect of the ambiguity surrounding Moshe’s role during the inaugural service. First, we learn that the halacha does indeed recognize a short fast as binding, and furthermore, if one completed the fast he would recite Aneinu in his Amidah (Avodah Zarah 34a). While no one would claim that a half-day is longer than a whole day, we find that the status of a few hours can be elevated to have the same halachic impact as a whole day. Similarly, no one would claim that a Levi outranks a Kohein, but the Torah describes one special week when a Levi seemed to have the same halachic impact as a Kohein. Next, we learn that an idolator’s jugs are forbidden if they carry the taste of his wine, but over time the taste goes away and the jug becomes permissible. The combination of the taste of an idolator’s wine and kosher wine was problematic; Lehavdil, it was no better than a Levi wearing priestly garments. Once the forbidden mixture is gone, the jug can serve as a dignified vessel for kosher wine. Now, a familiar progression emerges. It is possible to elevate one’s status for a short span of time, so Moshe could be a Kohein for a week. We also know that individual elements of a forbidden combination are permissible, but we find no description of Moshe Rabbeinu’s dignified vessel. What did he wear during that special week of service? Thus, the Gemara records that Moshe’s white robe served as the vessel for an elevated spiritual status in time.
On Shabbat HaGadol we recall how our forefathers prepared to fulfill the Mitzvah of Korban Pesach in Mitzrayim. In the introduction to his commentary on the Haggadah, the Netziv identifies this as the reason for the Ashkenazic Minhag to wear a Kittel on Pesach night. He believes our job at the Seder is to act as our forefathers did at the time when they would bring the Korban Pesach. He describes how the Jews in Yerushalayim would wear a white robe of cotton to demonstrate the sanctity of these precious moments. Just as the right thigh belongs to the Kohein by right, the Korban Pesach must be treated as a gift to us from Hashem’s table, “MiShulchan Gavoha,” “From a higher table” and as such we must approach this Mitzvah with awe; as if one were to dine with the king (Imrei Shefer, Peticha). If we are to experience an elevated spiritual status on this night, it is fitting that we wear a Kittel.
In essence, we are to emulate Moshe at the Seder. He wore a Kittel when HaKadosh Baruch Hu gave him the chance to be more, and we do the same. Even if we struggle with insecurities and imperfections in our regular service, we believe that these few hours on these few nights can have more impact than other hours on other nights. We don our white robe as a dignified vessel to reflect our elevated spiritual status, and we must allow the taste of this combination to linger after the Seder. We pray that in the merit of our Avodah during this special time, we will soon see the coming of Mashiach and join together to partake of the Korban Pesach in Yerushalayim.