JHI Dvar Torah on Parshat Tzav

PARSHAT TZAV – SUBJECTIVE COGNITION

Parshat Tzav describes many details regarding the sacrifices were brought by Aaron and the kohanim (priests), first in the Mishkan (Tabernacle) and later in the Temple in Jerusalem.

At the conclusion of Parshat Tzav (8:36) it is written that “Aaron and his sons carried out all the matters that Hashem commanded through Moshe (Moses).” The Commentary of Rashi (ibid.) adds, “This came to show their praise that they did not deviate, either to the right or to the left.” How does this explanation of Rashi in any way change the plain meaning of the text?

The commentary of Siftei Chachamim explains that at first glance, the sentences of the Torah indicate that Aaron was praised for simply obeying The Almighty’s commands. Seemingly, almost all observant Jews would have obeyed G-d’s command – they would not dare disobey an overtly stated commandment of Hashem (G-d). Rashi therefore wondered: Why did the Torah heap praise upon Aaron for what even Jews of lesser devotion would have also done?

Rashi therefore explained that Aaron was not being praised for simply obeying Hashem’s (G-d’s) commands. Rather, he was lauded for “not deviating, either to the right or to the left.” In other words, despite adhering in principle to the commands on how to bring the sacrifices, Aaron might have nonetheless ‘editorialized.’ He might have injected his own biases that would have somewhat changed the original intent of Hashem’s commands. If he was a ‘righty,’ he might have piled on some of his own ill-advised stringencies. If he was left-leaning, he might have gravitated toward unallowable leniencies. It was for avoiding these slight ‘adjustments’ that Aaron was praised. Aaron remained faithful to every nuance of Hashem’s directives.

One might nevertheless ask how did Rashi answer his initial question? Rashi could not understand why Aaron merited such praise for obeying Hashem. Rashi answered that Aaron was praised for not making ‘slight adjustments’ to Hashem’s words. But why would Aaron dare to do that either? ‘Slight adjustments’ to Hashem’s words are also a defiance of the Divine Will. Hence, the question of why Aaron’s absolute compliance was so deserving of praise remains.

This text is revealing an insight into how people relate to their acknowledged religious obligations. To some extent, all people view the world through their own personal prism. This begets the tendency to unwittingly inject one’s own personality, style of logic, and social agenda into one’s Torah obligations – even to the point of distorting G-d’s Words. “Unwittingly” is the key word here, because this distortion takes place subliminally. People sincerely presume, “If I see it that way, it must be that it is that way.”

The dangerous predisposition to unconsciously distort reasoning in this manner is universal. Thus, even a supremely righteous and learned person such as Aaron the High Priest might have succumbed to this very human vulnerability. Aaron would have never willingly and consciously disobeyed The Almighty. Yet, even he might have fallen prey to unwittingly redefining the dictates of the Torah – so much so that it would have constituted a defiance of G-d and a distortion of His Will. Aaron was eternally praised for resisting this inclination.

The community of Torah observant Jews is like a wide tent that encompasses many different types of people and observances. There are major groupings among Jews such as Sephardim and Ashkenazim as well as many subdivisions and ongoing ‘subdivisions within the subdivisions.’ Very often, even students of the same great Rabbi develop spiritually in very different styles and ways. Yet, even this all-accommodating tent has an outer boundary. Crossing that line of demarcation, ever so slightly, can constitute an outright defiance of The Almighty’s Will.

This text teaches that personal biases and predispositions can render this line very difficult to detect – even for the greatest of people. Successfully navigating this problem requires great integrity. One important safeguard to prevent this dynamic is to maintain contact with a rabbi of notable erudition, integrity and sincerity who can offer objective and unbiased guidance.




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