Parashat Shemini describes the dedication of the Tabernacle, the Mishkan. After the seven days of miluim in which Aaron Hakohen, the high priest, and his sons learned from Moses the work of the Tabernacle, Aaron began on the eighth day to work by himself in the Tabernacle.
The description of the dedication of the Tabernacle begins with Moses instructing Aaron and his sons about the special sacrifices they were to offer on that festive day. After that, it is said about the priests and the entire people: “They took what Moses commanded to the front of the Tent of Meeting [i.e., the Tabernacle], and the whole assembly came forward and stood before the Lord.”
Then Moses turned to his brother, Aaron, and said to him:
“Approach the altar and perform your sin offering and your burnt offering and make atonement for yourself and for the people... as the Lord has commanded.”
And indeed, Aaron did so:
“And Aaron approached the altar...” (Leviticus 9:7-8).
Rashi discerned the unnecessary part in these verses. After Moses instructed Aaron and his sons what they were to sacrifice, why did Aaron not approach to perform the instruction, and Moses had to say to him again “Approach the altar”? Did the detailed instruction given earlier not suffice for Aaron?
On this, Rashi brings the words of the Sifra – Torat Kohanim (a midrash on Leviticus composed in the early centuries CE). And Rashi writes:
“Aaron was bashful and afraid to approach. So Moses said to him: ‘Why are you ashamed? For this, you were chosen!’”
Aaron hesitated to enter the important role of the priesthood. He felt unworthy and was ashamed and afraid to perform Moses’ instructions. Moses’ response was short and sharp: “Why are you ashamed? For this, you were chosen!”
The importance of humility
Moses’ response can be understood on two levels. On the simple level, the meaning of the response is this: You have no reason to be ashamed; this is the role for which you were chosen. You did not choose for yourself the role of priesthood; it is God who bestowed upon you the role, and you must set aside your feelings of shame and fear and perform what is incumbent upon you.
In another dimension, the Ari HaKadosh (Rabbi Isaac Luria, the great Kabbalist of the 16th century) writes that Moses was impressed by Aaron’s feelings and said to him: “Precisely because of your feelings of shame and fear – you were chosen for the role of the priesthood. The fact that you are not full of ego and see the priesthood as an opportunity for power, but rather fear the role, is what makes you worthy of this role.”
We know of priests in other generations who exploited their role to extort and exploit the people. They saw the priesthood as a lever for self-enhancement until they seized control of the Temple and turned it into a profitable private estate. This temptation stands before every person who holds power in their hands, but it is doubled when it comes to the priesthood and the responsibility for the most important place for the Jewish people – the Temple.
The Tabernacle was built from contributions from the entire nation, and even the sacrifices offered regularly required funds from the public coffers – to express the idea that the Temple is not the private property of the priests but a place intended for the entire people. The priests were required to internalize this insight and see themselves as public servants engaged in holy work for the entire people. Aaron’s shame and fear, which he felt upon entering the priesthood, were the strongest evidence of his deep suitability for the role.
This is true regarding the priesthood, and it is true regarding any power that a person holds, whether from the authority of his position or from the status he holds. A parent, an educator, a parliamentarian, or a rabbi – all are roles designed for the public. And as such, the necessary prerequisite for the fulfillment of the role is the trait of humility, which we learn from Aaron Hakohen. ■
The writer is rabbi of the Western Wall and Holy Sites.