Adar I 10, 5776/February 19, 2016
In all the excitement and attention focused on the exquisitely detailed description of the garments of the Kohen Gadol (High Priest), the garments of "glory and splendor" (Exodus 28:2) fashioned from linen and gold, dyed with crimson and purple and blue, bedecked with woven pomegranates and golden bells, inlaid with precious stones and crowned with a headplate of pure gold, upon which are engraved the words, "Holy to HaShem," (ibid 28:36) did anyone happen to notice where Moshe went?
That's right, Moshe's name does not appear even once in this week's parasha, Tetzave, and this is the only weekly parasha in which Moshe's name does not appear, from the time that he is born in the first Torah reading of Exodus, all the way to and including the final verse of the book of Deuteronomy. Why?
It is clear by the context that Tetzave opens with G-d addressing Moshe, but rather than saying "and HaShem spoke unto Moshe," Torah addresses Moshe in the first person, saying, "And you shall command the children of Israel..." (ibid 27:20) The first clue to solving the mystery of Moshe's 'disappearance' is found in chapter twenty, verse one:"And you bring near to yourself your brother Aharon..." and repeated one verse later:"You shall make holy garments for your brother Aharon, for glory and splendor." The 'hero' of this week's reading is not Moshe, nor is it you or me. It is our brother! Aharon, the loving brother of Moshe, in becoming the Kohen Gadol who serves G-d in the Holy Temple, becomes a brother to us all! The first requirement of the High Priest (and anykohen), even before he dons the garments that make him a kosher kohen, fit to perform the Divine service, is to be our brother. Why is Aharon's assuming of the role of brother so important to G-d ? Doesn't Torah teach us that every individual has direct access to G-d via prayer, good deeds and the performing of the commandments? Don't we all share an equal obligation to appear before G-d in His Holy Temple? Why does G-d require that we be accompanied by our brother?
The book of Genesis, which chronicles the history of the world from the first day of creation to Israel's descent into Egypt, describes a human race plagued with brotherly discord. From the moment there are brothers there is jealousy and murder, animosity and acrimony, pain inflicted and pain received. It was jealousy and strife between brothers that landed Israel in Egypt where the offspring of the twelve brothers would find themselves in bitter slavery. How can man serve G-d if man can't serve his own brother? How can man love G-d if he can't even love his own flesh and blood? As we see inparashat Tetzave, the very first order of business in creating a Sanctuary on earth in which G-d can rest His presence is to create a sanctuary on earth where brothers serve one another in love and where we all recognize one another as brothers.
"Bring near to yourself your brother" is a commandment not just directed to Mosheconcerning his brother Aharon, but it is directed to each and every one of us. "Make holy garments for your brother," while intended to be quite literal concerning the High PriestAharon, is also a metaphorical commandment to all of us to recognize and emphasize the holiness and G-d given glory and splendor which envelopes and shines forth from our brothers.
"You are the children of HaShem your G-d" Moshe tells us (Deuteronomy 14:1) and that not only makes us all brothers (and sisters), but it also tells us that G-d is our Father and what dear Father can bear strife between His children? The brotherhood and unity that G-d is calling for in the Divine service performed in His house, is not meant only for His house, but to be a guiding light and lesson to spread forth from the Holy Temple to every land where man dwells. The brotherhood embodied and embraced in the garments of the High Priest is part of the Torah and the Divine healing light that shines forth from Jerusalem illuminating all the earth.
Moshe's diminishing his own self on behalf of his brother Aharon is but one half of the brotherly equation. Aharon, who by his own nature had previously proven to G-d his worthiness in assuming his new role, ("Is there not Aharon your brother, the Levite? I know that he will surely speak, and behold, he is coming forth toward you, and when he sees you, he will rejoice in his heart," G-d told Moshe, emphasizing to him that Aharon bore no jealousy toward Moshe, but only love, (ibid 4:14), had to assume a tremendous responsibility as Kohen Gadol. Not only was he responsible for performing the multiple tasks which would be his to perform as High Priest serving G-d , and performing them with precision and with perfect intent and focus on G-d , before Whom he was standing, he also had to be responsible for his brothers, every one of them. Each article of clothing which Israel is to make for Aharon, from the golden Tzitz (crown) down to his linen pants has vested in it the power to atone for the various faults and foibles of his brothers. And in atoning for and in standing alongside his brothers before G-d in the Holy Temple, the honor and splendor of Aharon's garments spreads to and cloaks the souls of his brothers!
Once upon a time the sons of Israel were greatly pained by the splendid garment their brother Yosef received from his father. The garments of the High Priest are created by and owned by the entire nation of Israel and it is the entire nation that place them upon the High Priest, their brother. "Behold how good and how pleasant it is for brothers to dwell together!" (Psalms 133:1) Surely the psalmist who wrote these words was inspired by what he saw in the Holy Temple. And surely these words describe perfectly what G-d Himself desires for His children.
-The Temple Institute
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