Holier than the Kohen Gadol

The tomorrow began, Rabbi Akiva or Rashi's gear so in the first part of Masachet Taanis is Mar Ukva ikh flu again Zach. And both men they asked him three questions. Miss Anan was Shoyzeh and Miss Anan was Shoyzeh. Can Kanim Shlavei D'kehavim Masurim or Mutarim? And B'neshei May Sh'mosha Kol Shivah Simanim Lo? The Gemara says that he didn't know the answer to any one of the three. When he came back to the Beis Medrash, so he asked the Olam Hayeshiva and they told him. As it relates to Miss Anan was Shoyzeh, Hilchos Miss Anan was Shoyzeh. Not just that, you could even say Tfilos Ananim. Can Kanim Shlavei D'kehavim? No way in the world. In fact, it's enough in a Mishna. Avodah Zarah Chaf Tes Amud Beis. Avodah Zarah Chaf Tes Amud Beis Chaf Tes. Then already it's going to be Mutar. And as it relates to B'neshei May Sh'mosha Shivah Simanim Lo, the answer is he wore a Chaluk Lavan. You can add to that it was a Chaluk Lavan. She'ein Bo Imrah. Rashi says that the reason the Chevreh in Ginzach and really Rabbi Akiva or Mar Ukva for that matter were a little bit unsure of B'neshei May Sh'mosha during the Shivah Simanim Lo in is because they were confident B'cheira that he didn't wear the regular Bigdei Kehunah. Meaning, if somebody asked you, Moshe Rabbeinu did the Avodah during the Shivah Simanim Lo, which Begadim did he wear? I would say probably wore the Bigdei Kehunah. I don't know. If he brought the Korban Tamid then, you know, he did everything that was done in the Beis Hamikdash. So why would you think that the Begadim that he wore were any different, right? What's really the Shaylah? And you see, Rabbi Akiva, Mar Ukva, I'm not sure what the answer is. B'cheira, it's so obvious. They wore Bigdei Kehunah. So Rashi will tell you why. Because the Pasuk says "Va'asisa Bigdei Kodesh L'Aharon Achicha L'chavod Ul'Tiferes." And it sounds a little bit from this Pasuk that Bigdei Kodesh are dafka L'Aharon Achicha. It's meant dafka for the Kohanim. And we know that Moshe Rabbeinu is not a Kohen, so it's for that reason it's a little bit unclear what Moshe Rabbeinu wore. And the maskana was that it what he wore was a chaluk lavan. Tosfos starts with Rashi. And Tosfos says that I have a little bit of a problem. And really the hakdama to this problem is a Gemara in Maseches Zevachim daf kuf alef amud alef, and I think it's kedai to go through a few lines of this Gemara. The Gemara says as follows, I'm going to skip around a little bit. Amar Rav, Rav said Moshe Rabbeinu kohen gadol. Moshe Rabbeinu was a kohen gadol. Not only was a kohen gadol, but he used to partake in the kodesh kodashim. So Moshe Rabbeinu is a a kohen gadol, and he used to partake in the kodesh kodashim. The pasuk says "Vayikach Moshe es hachaze da da da So you see that Moshe Rabbeinu was supposed to get a chelek. And the Gemara heard what Rav said, and the Gemara jumped on Rav. The Gemara said, "What? You mean to tell me that Moshe Rabbeinu was a kohen gadol? I have 17 brisos. Make absolutely no sense. Not mamash, but a lot of brisos. If you're going to tell me that Moshe Rabbeinu was a kohen gadol. So there's a machlokes in the Gemara. Was Moshe Rabbeinu a kohen gadol? Or was Moshe Rabbeinu not a kohen gadol? So let's go back now to Tosfos in Avodah Zarah Rashi said that the reason the oilam came and asked Rebbi Akiva or Mar Ukva this question It was based on the fact that the pasuk says "Va'yisa bigdei kodesh l'Aharon achicha l'chavod ul'sifarah." And the pasuk seems to be saying that the bigdei kodesh is meant for who? It's meant dafka for Aharon. So if Moshe Rabbeinu is doing the avodah, how is he supposed to do the avodah? According to the oilam that holds that Moshe Rabbeinu was a kohen gadol. So Moshe Rabbeinu was a kohen gadol, that means he did the avodah presumably not just during the shivas yemei hamiluim. If he did the avodah and only during the Shiva Malachim then ask for the same exact question? When he did the avoid during that Kufa, how did he do the avoid? Did he do the avoid with what Pagoda? Meaning if you're going to tell me that the reason we must stop it how much I have to do the avoid during the Shiva Malachim is because he couldn't use the big day Kufa because the big day Kufa is Yochid to who? It's meant to have Kufa I don't know why not. Well, if that's the case, if that's the case, you have the same exact problem for the 40 years in the midbar when Moshe Rabbeinu did the avoid. So Moshe Rabbeinu is doing the avoid now for 40 years in the midbar, who what clothing is he wearing? Now you tell me the big day Kufa? For season big day Kodesh so if the question is based on this possible Kodesh for eight days, why is it only a question regarding the Shiva Malachim? It should be a question regarding the 40 years in the midbar when Moshe Rabbeinu was a Cohen Godol and he did the avoid for the 40 years that was that he was in the midbar. So because of this it says different shot them in why there was a shaila by Moshe Rabbeinu by Shiva Malachim. It can't be because of the possible Shiva Malachim because then this question would be a much more global question. You'd have the same question not just for the seven days, you'd have a question for the entire term. Right, why are we picking on the seven days? HOW DID MOSHE EVER DO THE AVOID when Moshe Rabbeinu was a Cohen Godol? It will might be something unique about these seven days. What's unique about these seven days? It says two suggestions. One suggestion he says is there was no big day Kufa yet. The big day Kufa didn't happen until after the seven days. If there was no big day Kufa, so how did he do the avoid? He couldn't wear the big day Kufa. He doesn't have the big day after the seven days. Of course he wore the big day Kufa. It says it brings from the Rebbe a very famous and that is that when Moshe Rabbeinu did the avoid during the Shiva Malachim, the Mishkan didn't have a Mishkan, had it in Bama. And by Bama there was no of big day Kufa. And it's for that reason the Mishkan is stopped by Moshe Rabbeinu. But the bottom line is is this is the It's over here in our what's underpinning the question about Moshe Rabbeinu? According to Rashi, it's a possuk. Tosefos says if that's the case, the question is not only the question is anytime and we know that Moshe Rabbeinu used to often do the avodah. So Tosefos says one or two reasons. Either it's based on the fact that there was no big day Kohanim during the time of or from the who said that the Mishkan during the time of had a din of a bammah. of a bammah. At that point, there's really no big day Kohanim. So as it relates to this idea that Moshe Rabbeinu was maybe a Kohen Gadol and if Moshe Rabbeinu was a was a Kohen Gadol, so he has the right, he has the license to to maybe do the avodah. I saw in the Ker in the Zevachim on that right there. He asks a The Gemara began Moshe Rabbeinu Kohen Gadol the Frank the Ker Yesh meaning knowing the Kohen Gadol. How do you know that Moshe Rabbeinu was a Kohen Gadol? Meaning Moshe Rabbeinu not just Kohen Gadol and he says the the and even though there's a from the possuk that Rav brought that he used to have a Kohen Gadol. How do you know that he used to eat Kohen Gadol? The right and really all the of Kohen Gadol it's always talking to Aharon. So Frank the Ker, I understand Rav has a that he used to maybe eat but a Kohen Kohen how do you know that he was a Kohen Gadol? The says the Ker the that the Rav thinks it in because given the time of Moshe because being that during the time of Moshe Rabbeinu was being by himself it's probable that it's probable that he didn't lose his meaning if Moshe Rabbeinu during the time of is the only one doing the avodah so he's the proverbial and it's that he would have lost his once all the started doing the mistake that really was all up to him and really if he wanted he could have been for the entire 40 YEARS BUT BEING THAT IT WAS AND REALLY THE THAT ONE IS FROM THE BEGINNING AFTER the base he he left the for in other words says you want to know how it was because for 7 days he's the only one doing the you're going to tell me he lost his it's possible to me is the I IF THAT'S THE CASE HOW come he's never doing the HOW COME YOU DON'T FIND IT anywhere says the that's out of his own volition it's a personal decision that he made but in my opinion come and have some if you wanted he could have done the for 40 years and the cuz he's busy with the LIKE THE SAYS IT'S FOR THAT REASON HE LEFT the to he says the the is aggressive from him I say Moses should be in the the can't be that he doesn't have the is saying the is saying that I think that Moses was a real and really if Moses wanted he could have done the every day but he didn't do it and the he he left it over for he decided he chose not to do the so again I think that there's a that really was a he could have always done the but the thing is he didn't do the avodah. Karnei Ohr is saying he didn't do the avodah. Does that answer the shaila? It's what's the hell did he do the avodah? Karnei Ohr says he didn't. Okay, not sure. But the bottom line is Karnei Ohr says it was Brisona Hayos Toi. And he on his own decided not to do the avodah. Now, why not? Talk to Karnei Ohr cuz he was Torah B'shchin. Now, really that line of Torah B'shchin comes from the Gemara. Right, the Gemara says Moshe was Torah B'shchin. The Gemara says where do you find that he was Torah B'shchin? Cuz you find Bashkama Alah, Bashkama Yarad. It's really a little bit of a hard Gemara to understand. Because when was Moshe Rabbeinu Bashkama Alah but Bashkama Yarad? This all happened when? It happened when he went up to Mekabel the Torah. 40 days and 40 days and 40 days. What's that got to do with 40 years in the Midbar? Where is the Bashkama Alah, Bashkama Yarad? I looked around. I saw Reb Boruch Leib Steinman, zichrono l'vracha. In his sefer Yalkut he says "Torah in Godol, he has no havana in the world what what what the Gemara even means." I mean, so he writes he learns the Gemara Ein Sham. But it's a little bit hard to understand. But either way, Moshe Rabbeinu was Torah B'shchin. This is what the Karnei Ohr says. And because of that he chose not to do the avodah. So maybe we can just make one sugya though. As it relates to understanding this a little bit better. So again, one takeaway. Little bit of a plonter. Moshe Rabbeinu was a Kohen Gadol. And if Moshe Rabbeinu wants to do the avodah, he could do the avodah every single day. But he decided on his own, he chose not to do the avodah. The Chasam Sofer in a drasha, and this is in a drasha that he gave on Parshas Zachor in the year tough kuf peh vov. This is in Preshburg. In the old tzusim, it's tough kuf tzadik alef. That's where it starts. It goes into Torah Beis. In the new tzusim, it's drush yud. So the Chasam Sofer brings from the peirush of the Baalei Tosfos Al HaTorah that said that if you look in Parshas Vayikra, where Hakadosh Baruch Hu commands Aharon and his sons to do the avodah, so nine times it says that the Bnei Aharon are the ones that should do the avodah. The Krivei Bnei Aharon. It says it nine times. Nine times it says "V'zot habnei Aharon." They're the ones that should do the avodah. Why? So the Baal HaTurim said, it's connected to nine times that Aharon HaKohen's name is mentioned by the chet ha'egel. So if you look in the parsha of the eigel, nine times Aharon HaKohen's name is mentioned, and connected that nine times Hashem tells the bnei Aharon to do the avodah. Not Aharon to do the avodah. Now, pashut, everyone in history, whoever learned this, Shtekel learned it, that what the Baal HaTurim was trying to say was like an oinesh of Aharon, that because Aharon was involved in the chet ha'egel, so he was punished. What was the punishment? Not we're going to tell Aharon, but we're going to tell the bnei Aharon. Nine times the bnei Aharon, and it's mechuvin mamash pinklich connected to nine times that the name of Aharon is mentioned by the eigel. But said the Heilige Sam Sofer, "V'ani omer, I hold she efshar l'fareish l'ganai. Impossible to be mefareish this l'ganai. I don't think that's the pashut pshat in what's going on over here." Okay, near London East I think the hefekh says the Sam Sofer, "I hold the pshat is just the opposite." And he's maktim it with a Gemara in Nedarim. First perek of meseches Megillah, tes zain amud beis. The Gemara says "Godol talmud Torah yoser m'hatzalas nefashos." A classic Gemara, right? That talmud Torah is greater than hatzalas nefashos. Why? Because you find that Mordechai HaTzaddik used to learn Torah, and then he had a perfect approval rating. But then, when he got involved in hatzalas nefashos in different areas of askanus, it was pirsumei nisa who mixes on Hedrin. And we learn from here that "Godol talmud Torah yoser m'hatzalas nefashos." Freaked the tas in every day assimilation and aliyah. I don't understand. You mean to tell me Mordechai did something wrong? Wait, that's what it sounds like. Pirsumei nisa who mixes ON HEDRIN. B'KOACH NEFESH IS DOICHEH TALMUD TORAH. So b'koach nefesh is doicheh talmud Torah, for sure freaked the tas that what Moshe Rabbeinu that what Mordechai HaTzaddik did was the right THING, AND BECAUSE IT IS, he says a little bit of a Torah. Zogt the Heilige Sam Sofer, "I'm going to tell you pshat in the chazarah. Avada, what Mordechai HaTzaddik did was right. There's no question in the world. If it's a You're sitting and learning, you're in front of a shtender, and you deepen the sugiyah, and someone's drowning b'yam. Of course b'koach nefesh is doicheh talmud Torah. There's no question in the world but stating that listen to the show but I could who gave the midst OF US TO HE DIDN'T GIVE IT TO SOMEBODY ELSE MUST BE that the OF WASN'T SO BUT I COULD AND it must have been that was more beloved by for I'll came his SHE SAID I'D RATHER YOU SOMEONE HAS TO DO THE JOB YOU SEE this is a mistake that we sometimes make but people think that if they weren't here all the that they're doing and I don't mean this facetiously all the real that they're doing wouldn't be done if they need something to get done that is going to be done how you going to make a difference different to be surrounded in different areas but no one should ever have a one second that if this person was not involved in his all of a sudden would be bankrupt doesn't work that way but will figure it out who gives a no you have the to be the you're going to be the but really let's be honest will figure it out and if it has to get done it's going to get done but the bottom line is the bottom line is said the that they needed someone to someone was going to do this but if chose not to be the ONE LEARNING BUT RATHER TO BE THE ONE INVOLVED in that IS HIS IS NOT WHEN THE UNDERSTOOD THAT we do he LOST THE THE TAPPED INTO THIS they said what's up this Hashem but the fear that also Mordecai at Sadiq is he's not learning anymore so much. All of A SUDDEN HE'S SAVING THE WORLD. I UNDERSTAND, but must be his title is not so hollow and that's why he lost a little bit of my drink. And says the answer but this is really a rule that anytime a person is presented with a mitzvah and this mitzvah can be done by somebody else. Of course we know the is a If you have no choice you have no choice, but there's a little bit of an omen in the fact that you were the one that was faced with this challenge to be the person that has quote on quote no choice. It means on some level that maybe the Torah of this person is not as is not as said the Khasham the have an unbelievable What's their the other ones that represent They're the the cloud is raw. They have an incredible incredible incredible mission in life. But there's a mission that's even greater than that. You know what mission is greater than that? The mission of learning Torah or even more than that, the mission of teaching Torah, but even more than that the The of being able to be people talk people that otherwise would never learn. People that otherwise are so far removed. They're in a place where they have no They have That is greater than the IN THE NOW DON'T REALLY HAVE A CHOICE. HAVE NO CHOICE. They were given a mission. YOUR JOB IS NOT TO BE THE ONES that are going to go out and spread the word and bring you know people that are far from close to Your job IS TO DO AND THEN That's your but recognize it's not on the same level. It's not on the same level of someone that has the close be mesaken rabbin in a way where he's going to be a rabbin shamayim. Says the Sam Sofer, Aharon HaCohen was told that because of his role in the chet ha'egel, BECAUSE OF WHAT HE DID, he's going to be rewarded. You know what his reward is going to be? His reward is going to be he's not going to have to do the avodah. What do you mean he's not going to have to do the avodah? No. They krive u'vnei Aharon, they kiteru b'nei Aharon, they zarku b'nei Aharon. You know what you're going TO DO? YOU'RE GOING TO DO SOMETHING THAT'S BIGGER. YOU'RE GOING TO DO WHAT THE MISHNAH SAYS YOU'RE GOING TO BE AN OHEV SHALOM v'rodef shalom. OHEV ES HABRIYOS U'MEKARVAN LATORAH, WHICH IS THE AVODAH OF AHARON HACOHEN v'rabbin shamayim. It's a pasuk in Malachi talking about Aharon HaCohen. That's the job of the Cohen Gadol, to be a v'rabbin shamayim. We always talk about the job of the Levi is, yeah, but it's also yoru mishpatecha l'Yaakov u'Torasecha l'Yisrael. And that avodah, says the Sam Sofer, IS A GREATER AVODAH THAN WHAT HE'S DOING lifnei v'lifnim. That's a much bigger avodah. So says the Sam Sofer, that's what's going on over here because of Aharon HaCohen's role chet ha'egel, because his name is mentioned nine times in the chet ha'egel. HE WASN'T PUNISHED NINE TIMES you don't do the avodah. What Hakadosh Baruch Hu is telling him that your Torah, your avodah v'rabbin shamayim is so chovev BY ME THAT I WOULD PREFER YOU BE OSEK IN THIS. SO I'M GOING TO GIVE THOSE NINE AVODAHS instead to the b'nei Aharon. And it's b'nei Aharon, b'nei Aharon, b'nei Aharon, because I don't want you to have to have to do that. Now someone has to do it, and it's doiche, it's the right thing to do. But if the Torah is so chovev by Hakadosh Baruch Hu, Hakadosh Baruch Hu, and that's the Now you're going to say, "What do you mean? Because he was involved Aharon HaCohen in the chet ha'egel? That's why this is his reward?" So we know the answer to that in this chaburah, because we mentioned this Sam Sofer so many times in Sam Sofer Parshas Tetzaveh, Torah Sh'l'Moshe, who says that the greatest act of mesirus nefesh in history was what Aharon HaCohen did by the chet ha'egel. Because Aharon HaCohen wasn't holding by the chet ha'egel, but he did the chet ha'egel because of what the Gemara says in Sanhedrin 102b, that he realized that they're going to kill him, they will have killed a Cohen v'Navi, and he said, "Ulay, maybe they won't have any tikvah, but if they worship the egel, maybe they will have a tickle. So how am I going to get them to do the ego? So Aharon says, I'm going to sacrifice myself. And the Sofer says when Aharon engaged in the ego, he thought it was all over. He thought it was all over. He thought he was giving himself up. And not just giving up his goof, giving up his neshama, which is the true mysterious nefesh as the Sofer. You give up your goof, okay, YOU LOSE THIS WORLD. YOU GIVE UP YOUR NEFESH, that's chorus. You're gone forever. And Aharon was prepared to give up his nefesh to save the nation. Right, that's the great madrega of the ego. And because of his role in the ego, Hakadosh Baruchu said that if you're willing to be so moist nefesh, so moist nefesh for under a Yidden, then you're a voyeur of his mayovlin. You're a voyeur of to be an ambassador of for my Torah is so by me that I don't want you to do the avodah. Bnei Aharon, but every time it says Aharon, Aharon gets a that his Torah, his mayovlin is going to be viewed as being so by Hakadosh Baruchu that the avodah is going to end up being done by somebody else. Now, the truth is, where is Aharon suddenly mentioned as being the one that is talking to? It's the beginning of Parshas Tzav. Tzav es Aharon ves banav lemor. So the here in really in a bunch of places, why here? So nine times in Parshas Vayikra, Bnei Aharon, Bnei Aharon, Bnei Aharon. ALL OF A SUDDEN, TZAV es Aharon. Why all of a sudden now are you commanding Aharon? So the Sofer says based on something the Sofer says in Shaar Hakavanos, he says that one of the jobs of the Kohen was he had to be motzi es hadeshan. You know what that means in English? In English, it means he had to take out the garbage. He said, really, that's a very, very billig job. But Aharon Kohen had to have this message of kniyah, of anavah. And there's an Indian that you see anavah from the trumas hadeshan, from the hotza'as hadeshan says the You see, it doesn't matter who you are, you're you're a priest, you're a high priest, you do it anyways. So says the Sofer, yeah, up until this point, up until this point, Aaron does this message of a this Aaron also. Cuz he's the coin Godol, HE NEEDS IT EVEN MORE than anybody else. And it's for that reason over here it says cuz I'm saying from one of the places says that why does the possuk begin with the word sav? Right, why the word sav? See he says that there's a message of another over here. See he says that we know the says in that in the coming full circle with Azara. That one of the Azara. How do you know that? Because the possuk says by sav Hashem as Adam. Right, because that's the possuk of the and in so the says that this possuk is a message and another and the says that's why the possuk the is CALLED SAV BECAUSE SAV MEANS but either way either way state on that soifer that that the doing the was a but it doesn't come to the Aaron the Aaron is the of the rabbin he should may that's the of the Aaron and really really it's better for Aaron to be a rabbin he should may than to be in the doing the I don't know but maybe this is a little bit of a the says that that he did the during these 40 years in the midbar and the says but it's very what this means is coming from the but also is very very hard to know what exactly that means but it could be that He have been the coin god, but if you wanted the avoid, he could have been could have done the avoid but because my show understood that being rabbinical called being the teacher of Torah for all of Israel, that's a bigger madrigal. That's a bigger madrigal than even being the coin god. And it's for that reason he wanted to be coin god. He could have been the coin god, but he understood that this was greater. The truth is if you think about it, could be it's a version of Gamara. It's a Gamara that we actually learned together in this mesecta. The Gamara says it says what does it mean you carry him that Torah is so it's even more than the coin god. It means when a person learns Torah really his avoida is a greater avoida than the coin god that goes if it's true for someone that learns Torah it's true for someone that's and who's the Torah of who is literally that is going to be there. That's what it means Torah that is going to be there. I don't know. But the bottom line is who's that avoida the avoida of infusing you then with Torah the mission of Moses that you carry him that is going to be there. That's why Moses even though he could have been the coin god if he wanted to other than that other than that that is going to be there. Maybe that's the reason that we don't find that Moses was ever even wouldn't have good there's certain things that no choice he had to do. Moses had the choice and because Moses had the choice he what's the what's more and it's for that reason Moses was in the avoida he was in.