Lessons in Leadership - learning from Moshe
Tetzaveh - Zayin Adar
ואתה הקרב אליך את אהרן אחיך ואת בניו איתו מתוך בני ישראל לכהנו לי
You must draw your brother Aharon close to you from among Bnei Yisroel together with his sons
Moshe merited to be the leader of the generation because he took to heart the suffering of the Jewish people and was willing to sacrifice himself (mesiras nefesh) for their sake. When Hashem was going to destroy the Jewish people for the sin of the Golden Calf, Moshe threatened that should Hashem not forgive the Jewish people, then his name should be erased from the Torah.
Moshe displayed this quality in his youth as well. In Parshas Shemos, the Torah says that Moshe grew up. The very next Posuk says “and Moshe grew and went out to his brothers.” Rashi comments that the first verse refers to Moshe’s physical growth. The second verse refers to his achieving greatness. What was his greatness? That “he went out to his brothers.” Moshe saw each Jew as his brother and felt their pain, sacrificing of himself to stand up for them in their suffering.
Dovid Hamelech, who was also the king and leader of the entire Jewish people, shared a similar quality. He too was willing to sacrifice himself on behalf of the Jewish people. At a time when the Jewish people were struck by plague, Dovid asked Hashem to put the suffering on him instead; “place Your hand against me, for what have these sheep (the Jewish people) done?”.
This is the message conveyed at the beginning of Parshas Tetzaveh when Hashem instructs Moshe to “draw your brother Aharon close to you.”
As Kohen Gadol, Aharon represented the Jewish people, elevating them and drawing down blessings for them through his service. To truly fulfil this role, he too needed to have the same quality of Moshe; to be able to sacrifice himself for the sake of the Jewish people.
And so, Hashem commands Moshe to bring Aharon close to him, to his level, to teach him that he too must be willing to sacrifice himself for the Jewish people.
The verse continues מתוך בני ישראל. Literally this means to “draw Aharon from amongst the Jewish people”. On a deeper level, תוך means inside. Hashem is teaching that Aharon should be elevated until his תוך, his inner core and very being should be “Bnei Yisroel” i.e. overflowing with Ahavas Yisroel and devotion to the Jewish people.
In Parshas Emor, the Kohen Gadol is described as הכהן הגדול מאחיו, “the Kohen who is greater than his brothers”. On this verse, our sages teach that the Kohen Gadol should be made great by his fellow Kohanim -גדלהו משל אחיו , by giving him money and status. On a deeper level, the verse is teaching that Ahraon’s greatness is “from his brothers” on account of loving all of the Jewish people as his brothers and seeking out their wellbeing.
This theme is reflected in the Parsha’s description of the Bigdei Kehuna, the Priestly garments. Concerning the Choshen breastplate, the Torah teaches;
והיו על לב אהרן בבואו לפני ה' ונשא אהרן את משפט בני ישראל על ליבו לפני ה' תמיד
And it shall be on Aharon’s heart when he comes before Hashem, Aharon must carry the judgement (Mishpat) of Bnei Yisroel on his heart.
The names of the 12 tribes were engraved onto the stones of the Choshen. Mishpat refers to Hashem’s judgement of the Jewish people. On a deeper level, wearing the judgements of the Jewish people of his heart means that the Kohen Gadol had to constantly remember the Jewish people, to appeal to Hashem to “sweeten their judgements” and if required, be willing to carry accept judgements upon himself instead.
The passage describing the Kohen Gadol’s robe concludes;
והיה על אהרן לשרת ונשמע קולו בבואו אל הקודש לפני ה' ובצאתו ולא ימות
It must be worn by Aharon when he serves. And its sound will be heard when he enters the Sanctuary before Hashem and when he leaves, so that he not die.
The verse can also be read “and his voice will be heard”. When Aharon will sacrifice himself for the sake of the Jewish people, his prayers will be heard and accepted by Hashem. And the Torah assures that in the merit of Ahavas Yisroel, he will emerge from before Hashem in peace and he will not die.
You must draw your brother Aharon close to you from among Bnei Yisroel together with his sons
Moshe merited to be the leader of the generation because he took to heart the suffering of the Jewish people and was willing to sacrifice himself (mesiras nefesh) for their sake. When Hashem was going to destroy the Jewish people for the sin of the Golden Calf, Moshe threatened that should Hashem not forgive the Jewish people, then his name should be erased from the Torah.
Moshe displayed this quality in his youth as well. In Parshas Shemos, the Torah says that Moshe grew up. The very next Posuk says “and Moshe grew and went out to his brothers.” Rashi comments that the first verse refers to Moshe’s physical growth. The second verse refers to his achieving greatness. What was his greatness? That “he went out to his brothers.” Moshe saw each Jew as his brother and felt their pain, sacrificing of himself to stand up for them in their suffering.
Dovid Hamelech, who was also the king and leader of the entire Jewish people, shared a similar quality. He too was willing to sacrifice himself on behalf of the Jewish people. At a time when the Jewish people were struck by plague, Dovid asked Hashem to put the suffering on him instead; “place Your hand against me, for what have these sheep (the Jewish people) done?”.
This is the message conveyed at the beginning of Parshas Tetzaveh when Hashem instructs Moshe to “draw your brother Aharon close to you.”
As Kohen Gadol, Aharon represented the Jewish people, elevating them and drawing down blessings for them through his service. To truly fulfil this role, he too needed to have the same quality of Moshe; to be able to sacrifice himself for the sake of the Jewish people.
And so, Hashem commands Moshe to bring Aharon close to him, to his level, to teach him that he too must be willing to sacrifice himself for the Jewish people.
The verse continues מתוך בני ישראל. Literally this means to “draw Aharon from amongst the Jewish people”. On a deeper level, תוך means inside. Hashem is teaching that Aharon should be elevated until his תוך, his inner core and very being should be “Bnei Yisroel” i.e. overflowing with Ahavas Yisroel and devotion to the Jewish people.
In Parshas Emor, the Kohen Gadol is described as הכהן הגדול מאחיו, “the Kohen who is greater than his brothers”. On this verse, our sages teach that the Kohen Gadol should be made great by his fellow Kohanim -גדלהו משל אחיו , by giving him money and status. On a deeper level, the verse is teaching that Ahraon’s greatness is “from his brothers” on account of loving all of the Jewish people as his brothers and seeking out their wellbeing.
This theme is reflected in the Parsha’s description of the Bigdei Kehuna, the Priestly garments. Concerning the Choshen breastplate, the Torah teaches;
והיו על לב אהרן בבואו לפני ה' ונשא אהרן את משפט בני ישראל על ליבו לפני ה' תמיד
And it shall be on Aharon’s heart when he comes before Hashem, Aharon must carry the judgement (Mishpat) of Bnei Yisroel on his heart.
The names of the 12 tribes were engraved onto the stones of the Choshen. Mishpat refers to Hashem’s judgement of the Jewish people. On a deeper level, wearing the judgements of the Jewish people of his heart means that the Kohen Gadol had to constantly remember the Jewish people, to appeal to Hashem to “sweeten their judgements” and if required, be willing to carry accept judgements upon himself instead.
The passage describing the Kohen Gadol’s robe concludes;
והיה על אהרן לשרת ונשמע קולו בבואו אל הקודש לפני ה' ובצאתו ולא ימות
It must be worn by Aharon when he serves. And its sound will be heard when he enters the Sanctuary before Hashem and when he leaves, so that he not die.
The verse can also be read “and his voice will be heard”. When Aharon will sacrifice himself for the sake of the Jewish people, his prayers will be heard and accepted by Hashem. And the Torah assures that in the merit of Ahavas Yisroel, he will emerge from before Hashem in peace and he will not die.