Parshas Shemos- Kohen, the Complete Servant

Sefer Shemos details the beginning of a new era in Jewish history. After settling comfortably in Egypt, the fledgling group of the descendants of Yaakov multiply and develop into a significant force. The Egyptians, concerned about this growth, begin to devise methods of undermining the success of the Jewish people. Slavery and suffering is implemented. Moshe, the boy retrieved by Bisyah from the Nile, grows up in the palace. He recognizes the troubles of his brethren, and attempts to assuage their suffering. This eventually causes him to be forced to flee from Egypt, and arrive in Midyan. He marries Tzipporah and begins a family.

The pesukim record the events in which Hashem converses with Moshe, attempting to convince him to be the leader and guide the Jews out of Egypt. Moshe argues on many accounts. At the end of the conversation, Moshe suggests that Aharon be the manhig. Rashi (4:13-14) explains that Moshe was concerned that Aharon would be offended. Aharon was the older brother, and a Navi in his own right. He might feel bad that he was not awarded the right to be the leader. Hashem retorts with anger. Moshe was destined to be the progenitor of Kehuna, and Aharon was supposed to be the father of the Levi’im. Due to Moshe’s refusal to adhere to Hashem’s request, their roles would now be reversed. Furthermore, Hashem tells Moshe that Aharon will rejoice when Moshe arrives as the leader of the Jewish people.

As a general rule, Hashem punishes mida k’neged mida. What is the correlation between Moshe’s refusal to be the manhig, and him forfeiting the glorious Kehuna? Furthermore, why does Aharon receive this privilege in his stead? Finally, what message is Hashem conveying in stating that Aharon will in fact celebrate the leadership of Moshe?

There are two earlier recorded incidences in the Torah, that follow a similar theme:

 In Parshas Lech Lecha, Avram defeats the four mighty kings. He is then approached by Malkitzedek (14:18-20). Rashi explains that he was Shem, the son of Noach. Malkitzedek was a Kohen. He initially blesses Avram, and afterwards blesses Hashem. The Gemara (Nedarim 32b) states that due to this inappropriate order, he forfeited Kehuna. He should have blessed the Master (Hashem) before the servant (Avraham). Priesthood was transferred to Avraham and his future descendants.

In Parshas Vayechi (49:1-4), Yaakov chastises Reuvein for the incident of switching the beds. Following the death of Rachel, Yaakov had placed his bed in the tent of Bilhah. Reuvein, thinking that it should rather be in the tent of his mother Leah, transferred it. He acted out of sensitivity to his mother. Nonetheless, due to this mistake he forfeited the right to future Kehuna, as stated by Yaakov at the end of his life.    

In both scenarios, the people involved seemed to transgress minor iniquities. Why are they punished with the loss of Kehuna? Furthermore, how is it a corollary punishment, based on the nature of their inappropriate actions?

Rabbi Avraham Bukspan (in the name of Rabbi Chaim Simcha Gibber) shared a beautiful idea to resolve these difficulties. The nature of a Kohen is to be a dedicated servant to Hashem. Priesthood requires complete and undiluted servitude to the precise desires of Hashem. This is the only agenda that must be followed. Regardless of the other sensitivities that may be considered important, the will of Hashem is the only thing to fulfill. Placing any other agenda before that, no matter how laudable, is a lacking in this mission. In blessing Avram before Hashem, Malkitzedek indicated that he, to some degree, valued the sensitivities of the servant over the master. Reuvein was acting in defense of his mother. However, as stated by Rashi (49:4), in switching the beds he disturbed the presence of Hashem that rested at the head of the bed of Yaakov. In both cases, the individuals exhibited that they considered the sensitivities of people, in face of the total awe and servitude of Hashem. This resulted in their loss of Kehuna.  

Moshe refused to be the leader in deference to the sensitivity of Aharon. This indicated that he considered this more important than the word and desire of Hashem. Due to this, he forfeited Kehuna. Hashem explained to him that Aharon would in truth be happy to see Moshe in the position of leadership. Aharon possessed the trait of placing the will of Hashem over all other sensitivities. He would rejoice at the fulfillment of the word of Hashem, disregarding his personal feelings. Thus, he was deserved of Kehuna.

Moshe absorbed this mussar. After the events of the gossip of Miriam, Hashem testifies that Moshe was a “servant… the most trustworthy in My House…” (Bamidbar 12:7). Although he forfeited Kehuna, he nonetheless achieved a status as the greatest servant of Hashem.

To be a Kohen is to place the will of Hashem in front of all else. It is incumbent on every Jew to strive to this lofty plateau. B’ezras Hashem we should all merit to serve Hashem with a genuine sheleimus, regardless of any other consideration!

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