CHAMISHOH MI YODEI'A - FIVE QUESTIONS ON THE WEEKLY SEDRAH - PARSHAS T'TZA'VEH 5773 - BS"D

2) Ch. 28, v. 1: "L'chahano li" - To make him a Kohein for Me - Two verses later we find "L'KADSHO l'chahano li." Why the addition of "l'kadsho?"

3) Ch. 28, v. 1: "Nodov v'Avihu Elozor v'Isomor" - Why bother mentioning them by name since the verse has already told us that Aharon's sons are to likewise be inducted into the priesthood?

4) Ch. 28, v. 4: "Choshen v'eifode" - A breastplate and an apron - In 25:7, 35:9, and 35:27 the "eifode" is mentioned before the "choshen." Why the switch in order here?

5) Ch. 28, v. 35: "V'nishma kolo b'vo'o el hakodesh" - And its sound will be heard when he enters the Sanctury - The Rashbam writes that the sound emanates from the bells when he walks. The Rashbam goes on to say that the need for a sound system to accompany the Kohein Godol when he performed the service was to alert others in the Sanctuary to leave when he was doing the service, as per the verse in Vayikra 16:17, "V'chol odom lo yi'h'yeh b'ohel mo'eid b'vo'o l'cha'peir ad tzeiso." This is most puzzling, as the verse is discussing the service of Yom Kippur. When the Kohein Godol enters to bring the bloods of the atonement ox and goat he does not wear the "m'il," which has the bells on its bottom, rather, only the four "white garments" of a regular Kohein.

ANSWERS:

#1

The Rambam in hilchos klei Mikdosh 4:14 says that the Kohein Godol must be appointed by the court of 71 judges. The gemara Sanhedrin 13b says that Moshe is equal to a court of 71 judges. Therefore our verse says "V'atoh," and YOU, specifically YOU, should induct Aharon into the position of Kohein Godol. (Yoseif Lekach)

#2

We derive from the words "Asher yutzak al rosho shemen hamish'choh u'mi'lei es yodo lilbosh es habgodim" (Vayikra 21:10), that we both anoint and dress the Kohein in the Kohein Godol's garments to initiate him into K'hunoh G'doloh. We also derive from these words that if we have no anointing oil, just the donning of the special Kohein Godol vestments is sufficient. The change in the wording mentioned above likewise alludes to this. When we have already sanctified him with the anointing oil, then when dressing him we only enact "l'chahano li," while when there is no such oil available we do both "l'kadsho," and "l'chahano" through dressing him in the priestly garments. (Rabbi Chaim Abulefia)

#3

1) To exclude Pinchos (whom we might have thought was included in the word "bonov" by virtue of the dictum "bnei vonim k'vonim) (Tur)

2) To teach us that they did not become Kohanim by lineage only (Abarbanel)

3) We might have thought that not all 4 of his sons were included, only the most worthy. These words teach us that they were all equally worthy. (Imrei Noam)

4) To exclude Moshe's sons (even though Moshe had the status of Kohein at the time of the dedication) (Rabbeinu Chaim Paltiel)

5) To indicate that they were very prominent as Kohanim - Indeed, they executed the majority of the services in the Mishkon. (Rabbeinu Chaim Paltiel)

6) We find no connecting letter Vov between Nodov/Avihu and Elozor/Isomor. This alludes to Nodov and Avihu's very short-lived K'hunoh. (Nirreh li)

#4

This is because the "eifode" is donned before the "choshen," which goes on top. However, our verse is simply listing all the garments of the Kohein Godol. The "choshen" is mentioned before the "eifode" here because of its greater holiness. It houses the "urim v'tumim." (Tzror Hamor)

#5

1) The gemara Yoma 53b says that the requirement of being alone while doing the atonement service does not only apply to the Kohein Godol, and not only on Yom Kippur, but also to any Kohein who enters the Sanctuary to do the "k'to'res" service, which is also considered an atonement. Thus, when the Kohein Godol does the daily "k'to'res" service on Yom Kippur, he wears his complete eight garment regalia, which includes the "m'il." We can even say that the Rashbam's intention is not limited to Yom Kippur, but also to any day of the year, and although he brings the verse of Yom Kippur, nevertheless, this verse is the source of the daily requirement to have all others leave the Sanctuary when the "k'to'res" service is done.

This raises a very obvious question: Why then doesn't any regular Kohein have to wear a garment with the same warning bells when he does the daily "k'to'res" service? This is answered through the words of the Ramban, who writes that because of the extreme sanctity of the Mikdosh, angels are present, and they are poised to attack a mortal human who dares enter such a holy place. Since the regular Kohanim are usually of a lower stature than the Kohein Godol, the angels pay no attention to them. He adds that the importance of the bells ringing is only on Yom Kippur and for the service in the outer room of the Sanctuary, when he wears all 8 garments.

2) This can also be the intention of the Rashbam, that he means on Yom Kippur only, but only refers to the daily services done in the Sanctuary, again "k'to'res," and also the lighting of the menorah.

3) The above-mentioned gemara Yoma 53b says that the vessel in which the coals used to burn the incense in the Holy of Holies were transported was different from that of all year in that it had a "niashtik." Although Tosfos say that it means a leather cover on the handle attached with a bolt, so that the Kohein Godol not burn his hand from the radiated heat, Rashi says that it was a ring. He explains that a ring was attached for the Yom Kippur service to create a clanging sound so that anyone in the Sanctuary would leave, in fulfillment of the verse, "v'chol odom lo Yi'h'yeh b'ohel mo'eod." We can thus say that this is the intention of the Rashbam. (Nirreh li)

A GUTTEN SHABBOS KODESH. FEEL FREE TO DISTRIBUTE BY COPY OR ELECTRONICALLY.

FEEDBACK IS APPRECIATED. TO SUBSCRIBE, KINDLY SEND REQUEST TO: SHOLOM613@ROGERS.COM

See also Sedrah Selections, Oroh V'Simchoh - Meshech Chochmoh on the Weekly Parsha and Chasidic Insights