Parshat Tzav Rabbi Chaim Brovender

Let us learn a posuk with Rashi

"The kohen will put on his special linen robe... ....and raise the ashes of the olah offering and place them next to the mizbeach [altar]... He will remove the garments, put on other garments, and he will [then] remove the ashes to outside of the camp, to a pure place..." (6: 3-4).

The mid-service change of apparel perplexed chazal. The kohen is instructed to take off garments and then to put on other garments, apparently garments of the same kind. In this verse, no circumstance or reason seems to explain the need to get dressed again in different clothes.

The Gemara (Yoma 23b) considers this problem and offers several suggestions:

1) The "other" garments that the kohen wore were in some way inferior. Perhaps, as Rashi notes, they were used previously and in poor condition. Rashi also points out that carrying the ashes might get the garments dirty; therefore a practical consideration determines the change of clothing for the kohen.

2) "This is not an obligation but an indication of derech eretz, [proper conduct]." Rashi explains that though the verse is quite clear in its instruction, the change of clothes that it mentions, while preferred, is not obligatory. That means that if the kohen does not change his clothing at this point, the service it is still valid and acceptable. Why then does the verse insist on the change? Rashi goes on to illustrate the derech eretz of the idea by citing a folk saying: "cooking food for the master deserves one kind of clothing; mixing wine for his glass merits another. 'He shall wear other garments' the verse says [and it implies] inferior ones."

Rashi draws our attention to an interesting event: an explicit statement from the Torah teaches, "remove the garments and wear others," but we do not understand it as a mitzvah. We take it as an example of "proper behavior". Apparently, human sensibilities concerning cleanliness and order factor into our relationship with Hashem. Our verse describes the behavior of the sensitive kohen who understands the special demands of kavod. Clearly the Torah expects us to take the hint, refine our understandings of decorum and kavod, and apply them in our relationship with Heaven.

Gut shabbos,
Chaim Brovender

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