In describing the manner in which the
Kohen was to remove the ashes from the Altar, the Torah states:
[339] "Then he shall take off his garments and put on other garments, and carry the ashes to a clean place outside the camp."
Rashi[340] explains that the Kohen changed his garments prior to removing the ashes in order to prevent "soiling the garments he uses in his customary service." Rashi continues: "The garments used for cooking a dish for one's master shouldn't be worn while pouring the master a cup of wine."
As is to be understood from a simple reading of this text, Rashi offers two distinct themes and reasons for changing the garments before removing the ashes:
- It is a law that relates to the priestly garments -- since the priestly garments were to be both "dignified and beautiful,[341]" these garments were not to be sullied.
- It is a law that relates to the priestly service -- one should not perform a lowlier manner of service, a service that is similar to "cooking for one's master," in the same clothing that one uses for a loftier form of service, "pouring the master a cup of wine."
However, the following must be understood: Since
Rashi likens removing the ashes to "cooking for one's master" -- for like the preparation of cooking, removal of the ashes merely prepared the altar for service -- and other forms of priestly service to "pouring the master a cup of wine," why was this done by the same
Kohen? Generally, these two forms of service are performed by two distinct classes of servants -- the cook is by no means the butler and sommelier!
This being so, removing the ashes should not only have engendered a change of clothing, but a change of priests. Why, then, were these services performed by the same Kohen? Evidently, although these are two classes of service, they are nevertheless to be performed by the same Kohen.
Herein lies a vital lesson to each and every Jew in his or her spiritual service, since all Jews are deemed by G-d as His "kingdom of priests[342]":
With regard to one's personal divine service, the fact that the same Kohen performed both manners of service emphasizes the general lesson that "One is not to weigh the relative importance of commandments -- all are equal."[343]
Additionally, this teaches us that service of G-d entails not only the actual performance of the mitzvos, but also -- similar to the preparatory service of removing the ashes -- doing that which is necessary in preparing to perform the commandments.
The Gemara[344] offers the example of Rabbi Chiya, who not only taught his students, but also made all the necessary preparations in order to be able to teach them, including "capturing deers, fashioning their hides into parchment, and writing the five Books of the Torah for five children, etc." Moreover, Rabbi Chiya performed all these actions with equal dedication, similar to the dedication he would show while performing the mitzvah of actually teaching his disciples.
There is an important lesson here as well concerning one's spiritual service with regard to others: A person might think that it is fitting for him only to occupy himself with those Jews who are of his own ilk, but it is not his task to occupy himself with someone who finds himself "outside the camp."
Although he readily agrees that it is necessary to see to the needs of such individuals, the person may well say: "Let other 'Kohanim' work 'outside the camp'; my place is 'before my Master' -- in the confines of the Houses of Study and Houses of Prayer."
Rashi therefore teaches us, that the same servant who "pours his master a cup of wine," is the very same servant who is to go "outside the camp" and serve there as well.[345]
The requisite manner of this service is that he is to garb himself in more humble clothing, not wearing the same clothing that he wears while serving on the "inside." In other words, the person must garb himself in the "clothing" of the person he is helping, descending to the level of the person he is offering spiritual assistance, reaching him at the level where that person presently is.
Indeed, this manner of service may actually require a very great descent, for it may very well be that all he is able to presently effect is not actual performance of Torah and mitzvos, but only a preparatory state -- avoidance of evil, and the like.
Nevertheless, specifically performing also this manner of service enables the person to be considered a truly complete "Kohen," one who serves both on the "inside" and the "outside" -- he pours "wine" for his Master, and does His "cooking" as well.
Based on Likkutei Sichos, Vol. XXXVII, Parshas Tzav
Notes:
- (Back to text) Vayikra 6:4.
- (Back to text) Ibid.
- (Back to text) Shemos 28:2.
- (Back to text) Ibid., 19:6.
- (Back to text) Tanchuma, Eikev 2.
- (Back to text) Kesuvos 103b; Bava Metzia 85b.
- (Back to text) See Likkutei Sichos, Vol. XVII, p. 384ff; Vol. XXII, p. 12ff.
Vayikra