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Why were priestly garments commanded for Aharon before the Golden Calf, when the firstborn were still performing Temple service? The shiur distinguishes two levels of service: outer altar work for the firstborn requiring no special clothing, and inner sanctuary service always designated for Kohanim with their garments. This resolves why Esav feared losing the birthright and why the Rambam (רמב"ם) counts wearing priestly garments as a separate mitzvah (מצוה).
This shiur addresses fundamental questions about the chronology of Temple service and the role of the Kohanim versus the firstborn (Bechorim). The speaker follows the Ramban (רמב"ן)'s view that Parshas Terumah, Tetzaveh, and Ki Sisa are in chronological order, meaning the commandments in Terumah and Tetzaveh were given before the sin of the Golden Calf (Chet HaEgel). This creates several difficulties: Why were priestly garments commanded for Aharon and his sons when service was performed by the firstborn until the Golden Calf? Why didn't Korach's rebellion occur immediately? What were Yaakov and Esav actually disputing regarding the birthright? Why does the Rambam (רמב"ם) count wearing priestly garments as a separate mitzvah (מצוה)? The resolution centers on understanding that there were always two distinct levels of Temple service. The outer service, performed on the altar (Mizbeach HaChitzon), was designated for the firstborn and required no special clothing. The inner service, performed in the sanctuary (Heichal) - including lighting the Menorah, maintaining the showbread, and offering incense - was always intended for the Kohanim, never the firstborn. This distinction existed even at Mount Sinai, where different levels of approach were permitted: the nation, the Kohanim (firstborn), Aharon, and Moshe.
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