|The Profundities of Torah-Tzav-Taking The Right Approach|
|Written by HaRav Yochanan Zweig|
“Take Aharon...” (8:2) The verse states that Hashem instructed Moshe to “take” Aharon and his sons to prepare them for consecration. Rashi comments that the “taking” was verbal rather than physical; Hashem was telling Moshe to convince them.1 Rashi is explaining that when the term “lekicha” - “taking” is used in reference to a human being it indicates persuasion. When it is used in reference to an animal or object it refers to physically transferring the item. Why does the Torah use the term “kach” which required Moshe to persuade Aharon, and not simply “daber” - “speak” or “tzav” - “instruct”?
Hashem wanted Moshe to instill Aharon with the feeling that he was being appointed to this prestigious position because of his elevated status. If Moshe would have commanded Aharon to fulfill his Priestly obligation without persuading him to take the position, the honor and prestige of the position would have been adversely affected. The message Moshe conveyed would have been that the position was purely ministerial in nature, not possessing its own innate sense of importance. An honor can only be conferred upon a person with his acquiescence. Forcing him to accept it diminishes the importance of the person and consequently the prestige of the position.
Question of the Week:
The Talmud refers to a regular Kohein vis-à-vis the Kohein Gadol as a Kohein “hedyot”. The term hedyot has a disparaging connotation. Why would Chazal use that particular appellation to describe the Kohein?