This week’s parsha comes off the heels of last week’s recounting of the building of the Mishkan, and features the making of the Bigdei Kehuna – the Priestly Vestments. The Torah goes to great lengths to explain in detail the processing of each vestment, for they shall serve “for glory and for splendor” (Shemot 28:2). No changes in the garments are allowed. They are set aside specially for Aharon and his offspring.
For years I have pondered the following question: we find many passages in the Torah where most, if not all the laws are only applicable to Kohanim. Some aspects are not only inapplicable to a זר (non-Kohen), but are even prohibited to them. In light of this, why did Hashem include these laws in the Torah for all of Klal Yisrael? Why didn’t He instead just give these laws separately to the Kohanim? Or perhaps G-d could have decreed a special mitzvah for only a Kohen to study these particular sections. Yet all Jews are required to delve into the intricacies of these laws. Why is it that those of us who are not Kohanim have no less of a commandment to study these parshiot than do the Kohanim?
The Gemara in Nedarim (35b) features an intriguing discussion based on the following difficulty: if one makes an oath that he will not derive any benefit from a specific Kohen, can that same Kohen offer a Korban on behalf of the oath-maker? Meaning, is having the Kohen bring a sacrifice for him considered “benefitting” from this particular Kohen? To resolve the difficulty the Gemara asks a fascinating question. What are Kohanim – i.e. on whose behalf do they act? Are they שלוחי דידן – the people's emissaries, or שלוחי דשמיא – emissaries of Heaven. If a Kohen is the people’s emissary, then it is considered as if he is bringing benefit to the one who made the oath. However, if the Kohen is Heaven's emissary, then the act of bringing the sacrifice is not considered as being done for the benefit of the owner of the animal. Rather, it is for Hashem, and therefore not a violation of the original oath. In conclusion, the Gemara resolves that a Kohen is an emissary of Heaven.
The question of the Gemara is fascinating, because it goes straight to the core and essence of the definition of a Kohen. The Kohen is, in a sense, a physical representation of the concept of G-d’s holiness in this world. Just As G-d is holy and pure, so too a Kohen is commanded to remain holy and pure his entire life. He is charged with the obligation to not become defiled from impurity and to devote his life to service in the Beit Hamikdash. This is the purpose of the Kohen; to be an emissary of Hashem to the Jewish people.
We can now understand why the rest of the people are expected to learn laws which only seem applicable to Kohanim. For although the Kohanim are a separate, distinct group within the nation, their main purpose is to be a physical representation of holiness to the people. We are meant to learn and observe their ways and to apply what we see to our own lives. Therefore, we have no less of an obligation to understand the principles that guide the Kohen towards a life of holiness.
Furthermore, the concept of being an emissary of G-d is not exclusive to Kohanim; it can be actualized by the rest of the nation as well. G-d has designated us as His עם הנבחר – the Chosen people – and we too are representatives and ambassadors for Him in this world. We are all charged with being aware of the obligation to retain our purity and holiness. This is the underlying idea behind making a קידוש השם, where our very actions bring honor to His name, because they are a reflection of G-d Himself. It is a great responsibility, one which we should take seriously and merit to be able to do properly.
Shabbat Shalom
