‫פרשת תצוה‬
Rashi teaches, and it does not appear that there is an opinion that disputes his,
that a Posuk at the beginning of our Parsha is somewhat out of sequence.
We read in the introductory verse regarding Bigdei Kehunah – the unique garb
worn by Kohanim in their service in the Beis HaMikdosh (Sh’mos Perek 28/Posuk
1):
‫ואתה הקרב אליך את אהרן אחיך ואת בניו אתו מתוך בני ישראל לכהנו לי אהרן נדב‬
:‫ואביהוא אלעזר ואיתמר בני אהרן‬
You, Moshe, draw your brother Aharon and his sons with him to you from the
midst of B’nei Yisroel to make him a Kohen for me, Aharon, Nodov, Avihu, Elazar
and Itamar, the sons of Aharon.
This verse was said in the series of commandments given to Moshe regarding the
building of the Mishkan. The series began in the previous Parshas Teruma and
concludes in next week’s Parshas Ki Sisa. Following these commands, Moshe will
gather Israel, as is told in Parshas Vayakhel, and will instruct them regarding
fulfilling G-d’s command.
Thus, we are not yet at the beginning of the actual beginning of the building of
the Mishkan, let alone at its dedication that will take place many months hence1.
Thus, when Hashem tells Moshe to bring Aharon and his family for the purpose of
their investiture as Kohanim, it seems to be premature.
It is with the above in mind that Rashi writes:
:‫ לאחר שתגמר מלאכת המשכן‬- ‫ואתה הקרב אליך‬
There were six months that ensued between the building of the Mishkan and its
dedication, assuming that it was commanded immediately upon Moshe’s descent
from Har Sinai for the third and final time on Yom Kippur.
In fact, we are told that the Mishkan was ready to be dedicated on the 25th of
Kislev, 2 ½ months following Yom Kippur, but its dedication was postponed until
the 1st of Nissan. Since the Ovos were born in Nissan that was considered an
appropriately auspicious time for the Mishkan’s dedication.
1
You bring near to you-After you [Moshe] complete the work of the Mishkan.
The Mizrachi comments on this Rashi‫ שהרי הקרבתם לא היתה‬,‫ לא מעכשיו‬.‫ואתה הקרב אליך לאחר שתגמור מלאכת המשכן‬
‫ "ועשו בגדי קדש לאהרן אחיך ולבניו לכהנו‬:)‫ כדכתיב (פסוק ד‬,‫רק על ידי הבגדים והמשכן‬
‫ "וזה הדבר אשר תעשה להם לקדש אותם לכהן לי לקח פר אחד בן‬:)‫ י‬- ‫ א‬,‫לי" וכתיב (כט‬
‫בקר ואילים שנים תמימים כו' והקרבת את הפר לפני אהל מועד וסמך אהרן ובניו את‬
'.‫ידיהם" וגו‬
You bring near to you-After you [Moshe] complete the work of the Mishkan-But
not from now. Because, their being drawn near would only be with the [Kohanic]
clothing and the Mishkan. This is in accord with the verse, ‘They shall make
sanctified clothes for Aharon your brother and his sons to make them Kohanim
for Me’. And it is also written-“This is what you shall do for them to sanctify them
to be Kohanim for Me, take one young bullock and two unblemished rams etc.
and you shall offer the bullock before the Ohel Moed and Aharon and his sons
shall lean their hands, etc.
Thus, Mizrachi tells us that although the special Kohanic clothing could be
manufactured, the words ‫ לכהנו לקדשו לי‬express the intent of the manufacturing,
not a result that will be immediate.
The fact that not all of the verses that are listed are commandments in ‘real time’
is not extraordinary. We have a number of instances in our Parshas Tetzaveh in
which Rashi comments that we are being provided with information, not with a
command.
The beginning of Parshas Tetzaveh tells us of the oil that was to be used for the
Menorah.
We read (Perek 27/P’sukim 20-21):
‫ באהל‬:‫ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך כתית למאור להעלת נר תמיד‬
‫מועד מחוץ לפרכת אשר על העדת יערך אתו אהרן ובניו מערב עד בקר לפני ה' חקת‬
:‫עולם לדרתם מאת בני ישראל‬
You [Moshe] should command B’nei Yisroel that they should take for you pure
olive oil, crushed to give light to ascend on a perpetual light. In the Ohel Moed,
outside of the dividing curtain that is on the testimony2, Aharon and his sons
should arrange it from evening until morning, an everlasting statute for their
generations from B’nei Yisroel.
When I read these verses, I am confident that I had have a very explicit
commandment.
However, in Sefer Vayikro at the end of Parshas Emor, it seems as if the Torah
repeats itself. We read there (Perek 24/P’sukim 1-4):
‫ צו את בני ישראל ויקחו אליך שמן זית זך כתית למאור להעלת‬:‫וידבר ה' אל משה לאמר‬
‫ מחוץ לפרכת העדת באהל מועד יערך אתו אהרן מערב עד בקר לפני ה' תמיד‬:‫נר תמיד‬
:‫ על המנרה הטהרה יערך את הנרות לפני ה' תמיד‬:‫חקת עולם לדרתיכם‬
Hashem spoke to Moshe to say-Command B’nei Yisroel that they should take for
you pure olive oil, crushed to give light to ascend on a perpetual light. Outside of
the dividing curtain for the testimony in the Ohel Moed Aharon should arrange
from evening until morning before Hashem perpetually, an everlasting statute for
your generations. Upon the pure Menorah he should arrange the lights before
Hashem forever.
How is this seemingly verbatim repetition to be understood? Rashi writes there:
‫ ופרשת ואתה תצוה לא נאמרה אלא על סדר‬.‫ זו פרשת מצות הנרות‬- ‫צו את בני ישראל‬
.‫מלאכת המשכן לפרש צורך המנורה‬
Command B’nei Yisroel-This is the section of the Mitzvah of the lights [of the
Menorah]. [And that which was written in] Parshas V’atoh Tetzaveh was only said
in reference to the work of the Mishkan to explain the need of [making] the
Menorah.
Would it not have been appropriate for Rashi to make a similar comment here?
He could have written that the reason for writing ‫ לכהנו לקדשו לי‬is to tell us the
This refers to the Aron HaKodesh that contained the Luchos HoEidus, the “tablets
of testimony”.
2
purpose of these garments and that they will be effective later on when the
Mishkan and its Kohanim are dedicated to the service of Hashem.
Why did Rashi veer from a type of commentary that he had already given?
The commentators note an additional difficulty with this verse. Hashem tells
Moshe ‫הקרב אליך‬-bring Aharon and his sons close to you. What is the reason
that they are to be brought close to Moshe? Are they not to be brought close to
G-d?3
We find dichotomous explanations. Ibn ‘Ezra explains that Moshe was to help
imbue the potential Kohanim with their sanctity. He writes:
.‫ על כן טעם הקרב אליך‬,‫ בעבור היות משה כהן הכהנים בתחלה‬- ‫ואתה‬
And you-because Moshe was the Kohen of Kohanim at the beginning, thus this is
the reason for drawn near to you.
Ibn ‘Ezra means that Moshe was the first Kohen4. During the seven days of
consecration –‫ שבעה ימי מילואים‬that preceded the dedication of the Mishkan,
Rav Hirsch is not disturbed by this question at all. It is in consonance with the
Halachah that Moshe Rabbenu should appoint the Kohen Godol. He is the highest
Torah authority.
Rambam writes in Hilchos Klei HaMikdosh (Perek 4/Halachah 15):
.‫אין מעמידין כהן גדול אלא בית דין של אחד ושבעים‬
We do not appoint a Kohen Godol only by the Beis Din of 71.
That is, the Sanhedrin Gedolah appoints the Kohen Godol.
Rav Hirsch understands this Halachah in Rambam as being equivalent to that
which is found in Masseches Sanhedrin (16 b). the Gemara there discusses the
Halachah that the Sanhedrin Gedolah appoints the lower courts. The Gemara
explains that the initial courts in the wilderness were appointed by Moshe Rabbenu
and thus if follows that in future generations that task should fall upon the
Sanhedrin because ‫משה במקום שבעים וחד קאי‬. Moshe Rabbenu was in place of the
Sanhedrin.
3
Thus, it is most reasonable that this task should have been given to Moshe Rabbenu
Olov HaShalom.
Moshe was certainly the first Kohen. Whether or not his Kehuna ceased with the
inauguration of Aharon is a matter of dispute. See Masseches Zevachim 101 b.
4
Moshe served as the Kohen Godol5. He performed all of the acts of the Kohen
and therefore it was fitting that he should be the one who inaugurated Aharon
and his sons as Kohanim. For that reason, Ibn Ezra says, Moshe drew the wouldbe Kohanim to him.
Or HaChaim HaKodosh6 says that the reason that the Torah connected the
appointment of the Kohanim with Moshe is the very opposite of the opinion of
Ibn Ezra.
‫ יתבאר‬,‫ גם אמר תיבת אליך‬,‫ גם אמר לשון הקרבה‬,‫ טעם אומרו ואתה‬.‫ואתה הקרב אליך‬
‫) כי הכהונה למשה היתה למנה אלא לצד שמאן‬7‫על דרך אומרם ז"ל (שמות רבא פ"ג‬
)8‫יד‬/‫ללכת בדבר ה' אחר כמה פעמים חרה ה' בו והסירו מגבירת הכהונה באומרו (לעיל ד‬
‫ לזה אמר לו בשעת‬.‫הלא אהרן אחיך הלוי פירוש שהיה לוי ועכשיו נעשה כהן עד כאן‬
‫מעשה ואתה פירוש לא לצד שאני מצוך לבד אלא גם אתה מצד עצמך הקרב את אהרן‬
‫במקומך ותעשה הדבר כאלו אתה חפץ בו כי זה לך במקום קרבן לכפרה על אשר העזת‬
‫ ואומרו אליך לכפרתך בהקריב את אהרן ויתן לו גדולתו אין לך קרבן גדול‬,'‫פניך לפני ה‬
:‫מזה‬
And you should draw near to you-The reason [that the verse] says ‘you’ and also
says ‘draw near’ and also says the word ‘to you’ can be explained according to the
words of the Midrash. [The Midrash says that the Kehuna was to have been the
portion of Moshe. However, because he refused to go according to the Word of
See the end of Parshas Tetzaveh, Perek 29, P’sukim 1-37 and Perek 40, the
concluding chapter of Sefer Sh’mos.
5
6
Or HaChaim also offers a variation on this explanation that serves to enhance
part of it.
7 Perhaps Or HaChayim is referring to Parshata 17 there. There are numerous
differences between his presentation and that which is said in the Midrash there.
The entire verse reads:
‫ויחר אף ה' במשה ויאמר הלא אהרן אחיך הלוי ידעתי כי דבר ידבר הוא וגם הנה הוא יצא לקראתך וראך‬
:‫ושמח בלבו‬
Hashem was angry at Moshe and He said, ‘Is there not your brother Aharon the
Levi? I Hashem know that he is surely a spokesman and, behold, he is going out to
meet you and he will see you and he will be happy in heart.
8
Hashem many times, Hashem was angry9 with him and He removed him for the
power of Kehuna when He said, ‘Is it not that your brother Aharon the Levi…’-this
means that Aharon was a Levi and now he became a Kohen. This is the end of the
Midrash.
And now [in Parshas Tetzaveh] when the Word of G-d was actualized, [it says]
‘you’. [The word ‘you’] here means that [G-d told Moshe that Aharon’s
appointment as a Kohen] is not only because I Hashem am appointing him, but
you, on your own accord, draw him near to be in your place [as a Kohen, instead
of you, Moshe]. You Moshe should do this as if it is what you want. [This act on
your part, Moshe,] will be in place of an atonement offering for your brazenness
before G-d. It says ‘to you’ [to mean] for your atonement when you will draw
Aharon near and you will give him greatness, there is no greater offering10 than
this.
However, even after these explanations we still may wish to ask why this point
was made here in connection with Bigdei Kehuna. The point could have been
See the previous footnote.
Rashi writes on that verse:
‫ ולא‬,‫ וזה לא נאמר בו רושם‬,‫ ר' יהושע בן קרחה אומר כל חרון אף שבתורה נאמר בו רושם‬- ‫ויחר אף‬
‫ שהיה‬,‫ הלא אהרן אחיך הלוי‬,‫ אמר לו רבי יוסי אף בזו נאמר בו רושם‬.‫מצינו שבא עונש על ידי אותו חרון‬
‫ אלא הוא יהיה כהן ואתה‬,‫ מעתה לא יהיה כן‬,‫ והכהונה הייתי אומר לצאת ממך‬,‫עתיד להיות לוי ולא כהן‬
:‫ל'קים בניו יקראו על שבט הלוי‬...‫כד) ומשה איש הא‬/‫ שנאמר (דברי הימים א כג‬,‫הלוי‬
Hashem was angry-Rabi Yehoshua ben Korcho says, ‘Every [expression of Divine]
anger in the Torah leaves its mark. In this case we do not find the ‘mark’ since we
have not found any punishment [for Moshe] due to this anger. Rabi Yose said to
him, ‘Here, too, there was a ‘mark’. [The Posuk says] “is not your brother Aharon
the Levi? [This means] that he was intended to be a Levi and not a Kohen and I
Hashem was to have the Kehuna come out from you. From now, it will not be so.
He will be the Kohen and you the Levi as it says, “Moshe, the man of G-d, his sons
are called [with their affiliation] to Shevet Levi.
9
The chiddush of Or HaChaim HaKodosh is that the ‘mark’ of the transference of
Kehuna serve as an opportunity for expiation for Moshe Rabbenu.
Or HaChaim notes the words ‫ הקרב‬and ‫קרבן‬. ‫הקרב‬, draw near, can also be used to
mean ‘bring a Korbon’. Thus, the ‫ הקרב‬of Moshe regarding Aharon was an act of an
offering to atone for Moshe’s ‘brazenness’ at the Burning Bush.
10
made at the end of our Parsha when the rules of the investiture of Aharon are
taught or at the end of Parshas Tzav where that investiture actually occurs.
Thus, we are required to understand the principle that Bigdei Kehuna represents.
I think that a careful reading of the words of Sefer HaChinuch on this Mitzvah will
be instructive.
Sefer HaChinuch writes:
‫מצות לבישת בגדי הכהנים‬
‫ שנאמר ועשו‬.‫שנצטוו הכוהנים ללבוש בגדים מיוחדים לגדולה וכבוד ואז יעבדו במקדש‬
.‫ולבניו‬...‫בגדי אהרן‬
,‫משורשי המצוה היסוד הקבוע לנו כי האדם נפעל לפי פעולותיו ואחרי מחשבותיו וכוונותיו‬
‫ על כן ראוי ללבוש בגדים‬,‫והשליח המכפר צריך להתפיס כל מחשבתו וכוונתו אל העבודה‬
‫מיוחדים אליה שכשיתסכל בכל מקום שבגופו מיד יהיה נזכר ומתעורר בלבו לפני מי הוא‬
‫ומן הטעם הזה נאמר שנתחייבו להיות אורך הכותונת על כל גופו למעלה מן העקב‬...‫עובד‬
‫ והמצנפת אורכה י"ו אמה ומקיפה בראשו כדי שיראה‬,‫מעט ואורך בית יד שלה עד פס ידו‬
‫ והאבנט שחוגר במתניו אורכו ל"ב אמה ומקיפו ומחזירו על‬,‫אותה בכל עת שישא עיניו‬
‫גופו כרך על כרך ונמצא שמרגיש בו בכל עת בזרועותיו שמתוך גובהו ברוב ההיקפין‬
.‫הזרועות נוגעות בו על כל פנים‬
The Mitzvah of Wearing Bigdei Kehunah
The Kohanim were commanded to wear unique clothes for greatness and honor
and then they would serve in the Mikdosh. As it says, ‘They should make clothes
for Aharon and his sons.
Among the lessons11 of this Mitzvah is the foundational thought that is part of
nature of the people-a person is moved by his actions and by this thought and his
intent. The representative who is to bring about atonement must direct all of his
thoughts and intent to the service [in the Beis HaMikdosh]. Thus, it is fitting to
wear clothes that are unique to that Avodah that when the [Kohen] will look at
Sefer HaChinuch always indicates to us what lessons we may extract from each
Mitzvah. He uses the same phrase consistently to express that thought –
‫משרשי המצוה‬.
11
any place on his body he will immediately remember and be inspired in his heart
regarding before Whom he is serving…For this reason it says12 that the length of
the tunic had to be over the entire body [of the Kohen] till just above his ankle.
The length of its sleeve had to reach to his palm. His hat had a length of 16 amos
and he would wrap it around his head so that he would see it whenever he would
raise his eyes. The belt which he wrapped around his loins had a length of 32
amos and he would wrap it around his body multiple times and the result would
be that he would always feel it on his arms because it would reach a high point on
his body because of the multiple wrappings.
Beyond the lessons that the Bigdei Kehunah impart, as Sefer HaChinuch instructs
us, the very title that he bestows upon this Mitzvah is instructive in and of itself.
In Parshas Terumah Sefer HaChinuch tells us at length about the Mitzvah of
building the Mishkan and the Beis HaMikdosh. The title that he gives to that
Mitzvah is ‫מצוות בנין בית הבחירה‬-the commandment to build the Mishkan and the
Beis HaMikdosh. In his exposition of the Mitzvah he writes:
‫מצוותיו ברוך הוא תחייב אותנו לאמור כי בנין בית לה' לעשותינו בה תפילות וקרבנות‬...
...‫אליו הכל להכין הלבבות לעבודתו יתעלה‬
This Mitzvah of Hashem requires us saying that the building of a House for
Hashem to do in it our prayers and offerings to Him, all [for the purpose] to
prepare our hearts for His service13.
Thus, the way that Sefer HaChinuch expresses this Mitzvah is that the building of
the Mishkan/Mikdosh is the Mitzvah and the use to which the Mishkan/Mikdosh
will be put is a function of the Mitzvah, but not the Mitzvah per se14.
The measurements listed here are found in Rambam Hilchos Klei HaMikdosh
V’Ha’Ovdim Bo Perek 8/Halachah 17 and Perek 5/Halachah 19.
12
The commandments to make the various utensils that were housed in the Beis
HaMikdosh, such as Aron HaKodesh, Shulchan, Menorah, and the two altars are
subsumed under this Mitzvah of building the Mishkan.
13
I would then expect that Sefer HaChinuch would express the Mitzvah of Bigdei
Kehunah as ‘there is a Mitzvah to make the garments for the Kohen Godol and the
other Kohanim’ and then in his exposition to tell us their purpose. That would be
consistent with the way in which he expressed the Mitzvah of building the Beis
HaMikdosh.
But, we have seen that is not how Sefer HaChinuch expresses himself. He writes
that the Mitzvah is the ‘Wearing of the Clothes’. Their manufacture is merely a
means to enable the wearing of the clothes, but not the Mitzvah itself15.
We thus see that there is an inherent difference between the Mitzvah of the Beis
HaMikdosh and that of Bigdei Kehunah.
The explanation would seem to be that the Beis HaMikdosh is a value in and of
itself. The very structure itself has inherent holiness. Its construction conveys
that holiness. Its purpose is the service of G-d.
In contrast, Bigdei Kehunah are for the service of man, the service of the Kohen.
Their task is to direct the Kohen to concentrate on his service of G-d, not to feel
aggrandized by his position but to feel truly humbled to be allowed his unique
Avodas Hashem. Thus, building the Beis HaBechira is its own value and that is its
This does not seem significantly different from what Rambam writes in Hilchos
Beis HaBechira (Perek 1/Halachah 1):
14
‫ וחוגגין אליו שלש פעמים בשנה‬,‫מצות עשה לעשות בית לה' מוכן להיות מקריבים בו הקרבנות‬
It is a positive command to make a House for Hashem, ready to offer in it offerings
and celebrating for Him three times in the year.
This expression of the nature of the commandment is also in consonance with
Rambam who writes in his list of Mitzvos in the introduction to Hilchos Klei
HaMikdosh V’haOvdim Bo: ‫ללבוש בגדי כהונה לעבודה‬. “To wear Bigdei Kehunah for
the Service [in Beis HaMikdosh].
15
However, see Rambam there Perek 10/Halachah 4 where he writes:
‫ ואת בניו תקריב‬,‫מצות עשה לעשות בגדים אלו ולהיות הכהן עובד בהן שנאמר ועשית בגדי קדש‬
.‫והלבשתם כתנות‬
It is a positive commandment to make these clothes and for the Kohen to serve in
them as it says, ‘you shall make holy clothes’ ‘and his sons you shall draw near and
dress them in tunics.
Mitzvah. Manufacturing Bigdei Kehunah is the means of allowing the Kohen to
serve G-d appropriately. On their own, not worn by the Kohen Godol, they are
merely objects of beauty, but not holy by any means16.
Thus, the function of Bigdei Kehunah was unique and not comparable to the
function of the other articles manufactured to be used in the Beis HaMikdosh.
If, as Sefer HaChinuch writes, ‫ מחשבותיו וכוונותיו‬17‫האדם נפעל לפי פעולותיו ואחרי‬-a
person is moved by his actions and after his thoughts and intentions, the role of
Bigdei Kehunah is unique. When they will be worn, the very feel and sight of
them will be most influential. However, in order for the very feel and sight of
them to be most influential, preparation is required because a person is equally
moved by his thoughts and intents.
Thus Rambam writes in Hilchos Klei HaMikdosh (Perek 8/Halachah 11):
...‫ לפיכך לובשם ביום עבודתו ואפילו שלא בשעת עבודה‬,‫בגדי כהונה מותר ליהנות בהן‬
The Kohen is allowed to use the special clothing worn by Kohanim. Thus, he wears
those clothes on the day that he serves, even not when he is actually performing
Avodas Hashem.
This does not mean though that Bigdei Kehunah are not holy. They certainly are
and their misuse is a violation of Torah Law-‫מעילה‬.
See
for
example
Rambam
Hilchos
Me’ilah
Perek
6/Halachah
1.
16
This is the text in the two editions of Sefer HaChinuch that I possess, including
the edition of Rav Chavel published by Mosad HaRav Kook in 5737. That critical
edition includes alternative texts, none of which are mentioned related to this
quotation.
However, the text reported by the Bar Ilan disk – on – key quotes a later edition,
published by Machon Yeruslayim in 5752. There the text reads:
.‫כי האדם נפעל לפי פעולותיו ואחריהם מחשבותיו וכוונותיו‬
Man is moved by his actions and after them his thoughts and intents.
According to this text, the actions do not just move man, they move his thoughts
and intents.
The text reported here, that of Rav Chavel and another edition that I possess, says
that a person is moved by his actions but also by his thoughts and intent.
17
According to the text of “Bar Ilan”, what we have written here is not valid.
At this time, I am unable to check on the Machon Yerushalayim text.
Because the thoughts and intents of a person need to develop, because the
prospective Kohen had to be trained to appreciate what he would feel and what
he would see, Moshe Rabbenu was commanded to begin their preparation
months in advance. Not only did the construction and manufacture had to be
commanded, their use and purpose required months of training so their mindset
would be appropriate.
Thus, from the very outset, they needed to be trained and prepared and Moshe
was told to prepare them.
Why was Moshe told to draw them near to him? Who would be, or could be,
better than Moshe Rabbenu Olov HaShalom to be an example of dedication and
devotion to HaKodosh Boruch Hu? Who would be a more fitting teacher than the
individual whose unwavering commitment allowed him to be selected as the
representative of HaKodosh Boruch Hu on earth?
Isn’t that what the point was when the uniqueness of Moshe Rabbenu as an Eved
Hashem was emphasized to his brother and sister, Aharon HaKohen and Miriam
HaNeviah in Parshas B’haalosecha?
We read (B’midbar Perek 12/Posuk 4):
:‫ויאמר ה' פתאם אל משה ואל אהרן ואל מרים צאו שלשתכם אל אהל מועד ויצאו שלשתם‬
Hashem said suddenly to Moshe and to Aharon and to Miriam, ‘the three of you
go out to the Ohel Moed and the three went out.
Rashi explains that only Moshe was always ready to accept the Word of G-d.
Aharon and Miriam, among the greatest members of Am Yisroel were not ready
to stand before G-d as they desperately searched for water to purify themselves.
It is true that a Kohen, even a Kohen Godol, was not expected to be in that
perpetual state of readiness to meet Divinity. Nonetheless, while they were
serving in the Mishkan/Mikdosh, and uniquely the Kohen Godol in his service on
Yom Kippur, had to be totally and completely dedicated to the service and not
veer from it by one iota.
Moshe Rabbenu was the ideal teacher. He practiced that which he preached.
Apparel can be misused. It can be a sign of conceit and a person can use beautiful
garments as a means of disguising a not-beautiful neshama. That is why Rav
Hirsch has pointed out elsewhere that the word ‫בגד‬, clothing, is related to the
word ‫בגידה‬, which means faithless and treacherous.
Externalities, Sefer HaChinuch teaches us, can be valuable if they are used to
influence our internal lives and to raise them to be as beautiful as the decorations
that surround us.
When that is not the case, then all we have is artificiality that is worse than
meaningless because people with think that it has value.
That is why Megillas Esther talks about the beautifully decorated palaces in which
Achasveirosh celebrated his reign. The wealth and exquisite trappings were there
to mislead, to cover up the emptiness of Achashveirosh, as the episode of Vashti
clearly demonstrated.
In the end, the emptiness of Achashveirosh could not be victorious over the
fullness of Israel. The emptiness of Achashveirosh could not compete with the
fullness of Israel as long as Israel would look beyond the externals and allow the
externals to influence that which was inside of Israel.
It is no secret that Achashveirosh plundered the remains of Beis HaMikdosh,
adorning himself with the garb of the Kohen Godol and using the vessels of the
Beis HaMikdosh. To him they were signs of external power and glory. To Am
Yisroel they are the outward indications of inner power and strength that we
garner when come close to HaKodosh Boruch Hu.
Perhaps, those who wear costumes this Purim will remember that all is a
costume, unless we find a unity between our outer life and are inner life, using
the strengths of each to empower us to greater achievement and closeness to
HaKodosh Boruch Hu as we anticipate that the small redemption of Purim will
lead to the full redemption of Nissan about which the Novi says (Yirmiyahu Perek
16/P’sukim 14-15)
:‫לכן הנה ימים באים נאם ה' ולא יאמר עוד חי ה' אשר העלה את בני ישראל מארץ מצרים‬
‫כי אם חי ה' אשר העלה את בני ישראל מארץ צפון ומכל הארצות אשר הדיחם שמה‬
:‫והשבתים על אדמתם אשר נתתי לאבותם‬
Therefore, behold, days are coming, says Hashem, and it will no longer be said,
Hashem lives, He Who took B’nei Yisroel up from the Land of Egypt. But [it will be
said], Hashem lives, He Who took B’nei Yisroel up from the Land of the North and
from all of the lands that He cast them there and I returned them to their land
that I gave to their fathers.
Shabbat Shalom
Purim Sameach
Rabbi Pollock