Tetzaveh 5772

It is a well known fact that the name of Moshe Rabbeinu is not to be found in Parshas Tetzaveh. While there are many explanations for this, the simplest is that Tetzaveh is focused mainly upon Moshe’s brother Aharon. It is in this Parsha that the instructions are given for the Bigdei Kehuna (priestly vestments) and for the ceremonies through which Aharon is to be inducted into the priesthood. Accordingly, Moshe recedes into the background.

The significance of this “disappearance” may be rooted in the very concept of the Bigdei Kehuna. Ramban explains (Shemos 28:2) that these garments were regal in nature; undoubtedly their function was to present the priests to the nation as exemplars of the highest religious and ethical values and thus, as worthy role models. Strangely, Moshe Rabbeinu, who served as Kohen for the week of the Sanctuary dedication, did not wear the Bigdei Kehuna. The Talmud (Avodah Zara 34a) teaches that Moshe served instead wearing a plain, unadorned white robe. We may suggest that Moshe Rabbeinu could not serve as an effective role model; his spiritual level was light-years beyond the capacity of any other human being. So there was no point in “dressing him up”; nobody could follow his example. Aharon was closer to the people and his level was more accessible.

There may be an additional factor involved in Aharon’s unique ability to inspire others. The Mishna in Pirkei Avos (1:12) tells us, “Be a student of Aharon, a lover of peace, a pursuer of peace, one who loves people, and brings them close to Torah.” The Maharal observes in his commentary to Pirkei Avos, Derech Chaim, that there is no direct evidence from the Torah to the proposition that Aharon loved people. Yet, there is evidence that he did not have a specific personality flaw that often interferes with our ability to love other people – jealousy.

When Moshe Rabbeinu was commanded at the Burning Bush to liberate the Jewish people from Egypt, he asked Hashem to send Aharon instead. (See Rashi, Shemos 4:13.) According to the Midrash Rabbah, Moshe’s reluctance was rooted in concern for the possibility of hurting Aharon’s feelings. After all, Aharon was the older brother and he could have expected to be selected for the mission. At this request, however, Hashem was angered. He told Moshe (4:14), “Behold Aharon will come to meet you; he will see you and rejoice in his heart.” Aharon did not have a jealous bone in his body. Not only would he not be resentful, he would actually rejoice at the honor his brother was given.

(The Yalkut Shimoni commenting on the above verse, says that Aharon’s joy would be in his heart only but would not be expressed in words. The Magen Avraham in his notes to the Yalkut, Zeis Ra’anan, explains that Aharon’s joy would be so great that it could not be put into words!)

The ability to rejoice in the achievements of another is a unique, but unfortunately, rarely found character trait. (Even Moshe Rabbeinu could not imagine Aharon’s being such a person until Hashem told him!) But this quality makes one especially effective as a role model, mentor, and inspiration. Many would rise to great heights – intellectual and spiritual – if there was someone that loved them and who they loved who would take notice and revel in those achievements. What one is not motivated to do altruistically, he may do to give others satisfaction.

The Choshen breastplate, its twelve stones inscribed with the names of the B’nai Yisrael, was placed on Aharon’s heart. According to Chazal (cited in the above mentioned Rashi) this was a reward for having rejoiced in his heart. The deeper meaning is obvious. Aharon carried the names because, in everything he did as Kohen Gadol, he was an advocate for the Jewish people. There is no better qualified advocate than the one who truly cares, whose greatest satisfaction is the well-being and success of those he represents.