Parshas Tzav

(Click  Parshas Tzav “bais” pg. 10 to see the source of this week’s d’var Torah)

The Medrash points out something very interesting: Aharon is not at all mentioned in Parshas Vayikra! Only his children are mentioned but he is completely omitted.

The Medrash explains that Moshe understood that the reason for this was that Hashem faulted Aharon for the sin of the Golden Calf.

This disturbed Moshe and he approached Hashem to defend his brother.

His first argument was that how can someone detest a water hole but love the water in that hole. Meaning, how can Hashem honor Aharon’s children (to mention them in Parshas Vayikra) but not their father?

Another point that Moshe argued was that Hashem saves parents in merit of their children. As a proof to this, Moshe cited the Mishna that olive branches and grape vines (the parents) are not used to fuel the fire on the mizbaech because of the importance of wine and oil (the children).

Therefore, Moshe argued, Hashem should forgive Aharon in merit of his sons, Nodov and Avihu who sanctified Hashem’s name when they died on the day of the inaguaration of the Mishkan.

The Medrash concludes, that although Hashem didn’t accept these reasons to forgive Aharon, H. finally conceded to Moshe’s request but only in the merit of Moshe.

Zera Shimshon asks what was the exact merit of Moshe that helped Aharon?

He explains that Hashem’s original plan was to make Moshe and his descendants the Kohanim. However, Hashem took this status away from him and gave it to Aharon when, at the Burning Bush, Moshe didn’t immediately accept the leadership of B’nei Yisroel.

According to this, after the sin of the Golden Calf, Moshe was in the position to ask from Hashem to restore the original plan that he will be the Kohan. Why, now, is Aharon better then Moshe since they both sinned?

Moshe, however, didn’t do that. Not only didn’t he ask to get back the Kehuna but, on the contrary he defended his brother and pleaded to Hashem to strengthen Aharon’s hold on it!

When Hashem saw Moshe forfeit his claim in favor of his brother Hashem answered that H. will do the same. If Moshe who is only flesh and blood can forfeit his rights to the Kehuna, I (Hashem) who is The Master of Mercy can surely leave Aharon as the Kohen

This is what it means that in the merit of Moshe, Aharon is mentioned in the Parsha. In the merit of Moshe’s forfeiting his rights to the Kehuna to Aharon, Hashem overlooked ax Aharon’s part in the Golden Calf and reinstated him as the Kohain Gadol.

This d’var Torah is dedicated to Beracha Bas Menucha Shaina. In the merit of  the  learning Zera Shimshon’s divrai Torah, Hashem should answer her prayers and she should quickly find her proper match along with all the other members of Clal Yisroel who are also looking for their zivug hagun

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