Parashat Titzaveh

Since the introduction of Moshe Rabbeinu into the storyline of the Torah, is has become difficult to deny his role as the central character of the Chumash; in fact Moshe’s name appears in all but one parasha of the Torah’s middle three books. That one parasha is this week’s, Titzaveh.

But try not to think of Titzaveh as the parasha with the fewest appearances of Moshe’s name; instead, consider that this parasha contains the most mentions of Aharon’s name. In fact, Aharon’s name is mentioned more times in Titzaveh than it is in the other parashiot of the Torah, combined. It’s not much of a surprise; after all, this is the parasha that deals with the Kehuna and the Bigadim, and the daily Avoda of the Kohein.

However, there are two pasukim that simply don’t belong. The Rambam writes that the lighting of the menorah is not an Avoda exclusively designated for the Kohein; even a Zar is fit for the job. Tecnichally, the Zar can’t enter the Mikdash or else he’d be Chaiv Misah, but if we bring the Menorah out to him, or if he lights with a really long candle, or some other imaginative method of circumventing the caveats, there’s nothing wrong with anyone performing this aspect of the Avoda. And yet the parasha that, from beginning to end, describes Kehuna in the greatest of detail and all the Avodos exclusive to it begins with this very Avoda, the lighting of the Menorah.

Perhaps even more astounding, once we consider the peculiar absence of Moshe’s name, is the fact that the first word of the parasha, ViAtta, is directly addressing Moshe! If this truly is Aharon’s parasha, why begin with someone else?! The pasuk continues: “Titzaveh Es Bnei Yisrael ViYikchu Eilechah Shemen Zayis Zach…” command Bnei Yisrael to take to you pure olive oil. In Terumah, Hashem commanded the nation to take “Li,” to Him, and if anything were to change in Hashem’s instructions, one would expect Hashem to tell Moshe to take “LiAharon;” after all, this is Aharon’s parasha. However, Hashem instructs that the people bring this Shemen to Moshe. The next pasuk clearly states “BiOhel Mo’eid MiChutz LaParoches Asher Al HaEidus Ya’aroch Oso Aharon…” Aharon is the one who will set up the oil and the Menorah for use, so why would Hashem ever consider giving the Shemen to Moshe?

“ViAtta Tishufenu Akeiv,” “ViAtta Timshal Bo,” ViAtta Es Brisi Tishmor,” ViAtta Tavo El Avosecha,” “Viatta TiHiyeh Lo LeiLohim.” Though the language is the same as the beginning of our parasha, none of these pasukim describes a command. Instead, the lashon of ViAtta seems to suggest or foretell a natural occurrence, like snakes biting people, or Avraham’s descendants keeping the Torah, or Moshe winning his battle against Paroh. Perhaps the ViAtta in this week’s parasha is no different.

The Midrash Tanchuma on Titzaveh relates a rather well known story, but connects it to a lesser-known source. The Midrash tells of how each of the Nissi’im brough a donation to the Mishkan when it was finally inaugurated, and how Aharon was very disappointed that his Sheivet did not have a representative in this festive, spontaneous, ceremony. Hashem saw Aharon’s dismay and cheered him up; “I saved the best for you,” Hashem consoled him. “You get to light the Menorah.” The Midrash explains: “This is why Hashem commanded Moshe to take the Shemen LaMa’or, as it says...”

The connection makes no sense. Moshe had to take the Shemen anyhow; it was one of the materials listed in last week’s parasha. How would the command in Titzaveh have anything to do with the command in BiHa’alosicha five months later, especially if Aharon had not yet gotten upset. But if we recognize the fact that this was not a command but rather a foretelling or suggestion, we can make a lot of sense out of both this Midrash and these first two pasukim. Hashem says to Moshe, “Look, I know that Aharon’s going to be very upset in a few months when the Nissi’im come with all their gifts, and I know that he’s going to feel left out. So why don’t you go out and find him a nice gift. I understand that you already commanded the nation to donate whatever they have to the building of the Mishkan, but for the sake of your brother, why don’t you go out yourself and get some of Klal Yisrael to chip in for a gift to Aharon. Get him some Shemen for lighting the Menorah. It’s what you naturally should do.”

The Ramban explains, and Rashi alludes, in pasuk 28:5, that aside from the regular collection of materials we discussed last week, there were people designated to take care of Aharon’s and his sons’ Bigdei Kehuna from a separate supply of materials, a supply they collected directly from the nation. It’s not so far fetched, then, to suggest that Moshe himself asked around for a few items in Aharon’s sake. But why then would Hashem instruct Moshe to collect the Shemen; why not just designate more workers for this job? Why does the nation bring the Shemen to Moshe so Moshe can hand it to Aharon on the day of Chanukas HaMishkan?

There is a much more basic question to be asked here: why wasn’t Moshe the Kohein Gadol in the first place? Rashi explains in Shemos that Moshe in fact was originally intended to serve as the Kohein Gadol, but since he humbly refused to take a position above his older brother Aharon as the leader of the nation and Hashem’s messenger to Paroh, Hashem punished him by stripping him of this future role. Hashem explains to Moshe, “Halo Aharon Achicha HaLeivi… Hu Yotzei LiKrasicha.” Hashem informed Aharon that Moshe was chosen to address Paroh on His behalf, and Aharon was happy to hear the news. In fact, he was on his way to greet Moshe and congratulate him. Hashem’s lesson to Moshe was clear. It’s one thing to refuse honor out of humility and respect of others, but it’s a much more noble trait to consult others before accepting honor, and had Moshe thought to consult Aharon and seen his joy, he would’ve been more than happy to assume the position.

It is fair then to assume Aharon possessed this trait, since he was the man who replaced Moshe as the Kohein Gadol. However, it was surely very difficult for Aharon to ask Moshe whether he was happy or dismayed with Hashem’s decision. Moshe would of course respond that Hashem’s choice was the proper choice, but it rested in the backs of both their minds that Moshe truly was supposed to be the Kohein Gadol. And without addressing this feeling of disapproval, there would have been something incomplete about Aharon’s Avoda. Therefore, Hashem suggested that Moshe bring Aharon a gift.

Amazingly, the entire point of “ViAtta Titzaveh” is for Hashem’s talk with Moshe to be a suggestion. Had it been a command, Moshe would have followed Hashem’s instructions and the gift would lack sincerity. Because Moshe was never ordered to collect this extra Shemen for his brother, the gift on the first of Nissan was the act that proved to Aharon how much his younger brother approved of his appointment as Kohein Gadol.

Not only do we see how the Rambam can conclude, against our initial understanding of these pasukim, why the Ha’alas Neirot is not Aharon’s exclusive role, but we now can also understand how a simple bottle of oil cheered Aharon up even after watching each Nassi bring a lavish offering to the Mizbei’ach. Though the Nissi’im each brought identical offerings, they did not consult each other. Each came to the same conclusion (as to what would be an appropriate gift for the Chanukas HaMizbei’ach) on his own, but they never consulted each other; therefore, the sacrifices they offered were nothing more than gifts from individuals. Aharon’s Avoda, on the other hand, was actively supported by Moshe, and the Shemen was donated by the nation; therefore, Aharon’s Avoda was not an individual’s offering, but rather on behalf of all bnei Yisrael. Only after Aharon witnessed the approval of his younger brother was he able to perform Avoda wholeheartedly. Though the Ha’alas Neiros was planned, contrast to the Nissi’im’s spontaneity, Aharon’s Avoda bore more much more meaning to Hashem because of its communal conference.

Parashat Titzaveh may be Aharon’s parasha, but what would Aharon’s Avoda mean without Moshe’s approval? These first two pasukim are the reflection of Hashem’s careful planning, making sure that Aharon will serve his proper purpose come the time when the Shchina rests within the Machaneh, and making sure that Moshe will comfortably serve his proper purpose as Aharon’s and his sons’ instructor during the Shivas Yimei HaMiluim, without having to worry about what thoughts are running through each other’s mind. And now that the brother’s are at ease with each other, Hashem can continue with His instructions.

“ViAtta Hakreiv Es Aharon Achicha…”