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Why does God tell Moshe to 'take' Aharon for his investiture rather than simply command Aharon to become Kohen Gadol? True responsibility cannot be imposed but must be voluntarily accepted - when someone 'takes' a role rather than just receiving orders, they feel personally committed rather than resentfully compliant. This principle transforms how we approach chinuch and leadership development.
Rabbi Zweig begins by examining a puzzling linguistic choice in Parshas Tzav where God tells Moshe to 'take' Aharon for his investiture as Kohen Gadol. Rashi (רש"י) explains that 'take' means to speak with words and persuade him, but this raises the question: why not simply say 'speak to Aharon'? The answer reveals a profound principle about responsibility and privilege. The rabbi explains that there is a fundamental difference between giving someone something and putting it down for them to take. When you give something, the recipient is passive; when you put it down, they must actively choose to take it. This principle applies throughout Torah (תורה): God didn't 'give' the Torah to the Jewish people but rather 'put it before them' (sam lifneihem), requiring active acceptance. True responsibility cannot be imposed - it must be voluntarily undertaken. When someone takes responsibility, they feel personally obligated to themselves, not just following orders from above. This creates genuine commitment and growth rather than resentful compliance. The rabbi illustrates this with the difference between Avrohom's response to God's command to sacrifice Yitzchok (immediate obedience to an order) versus Moshe's seven-day argument when offered leadership (reluctance to accept a promotion requiring responsibility). Aharon's investiture as Kohen Gadol was not just receiving more duties but accepting a crown - one of the three crowns of the Jewish people. The Rambam (רמב"ם) describes the crown of Torah as 'placed and waiting' (munach u'muchan) for whoever wants to come and take it. This is why Moshe had to 'persuade' Aharon - persuasion implies the person can say no, making any acceptance truly voluntary. The rabbi addresses why Moshe needed to tell the people he wasn't acting for his own honor when bathing Aharon. Bathing someone is typically considered demeaning work, yet Moshe called it an honor. The resolution is that this wasn't ordinary bathing but an act of investiture - conferring a position of distinction. The one who performs an investiture ceremony holds tremendous honor as the one empowered to create kings and high priests. This principle explains the Purim (פורים) story where Achashverosh had Haman dress and parade Mordechai. Rather than being demeaning, this was making Mordechai 'king for a day' - a genuine honor with lasting privileges, similar to how a temporary Kohen Gadol retains certain elevated status permanently. The rabbi applies this to child-rearing and education: constantly giving orders creates resentment and compliance without growth. True development comes when children feel they are accepting privileges and taking responsibility for their own benefit. Even bar mitzvah (מצוה) should be presented as an opportunity to accept the crown of Torah rather than just receiving more obligations. The entire Torah system is predicated on this principle - God offered the Torah to all nations, requiring the Jews to actively accept it before Sinai, ensuring they felt elevated rather than burdened by their obligations.
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Parshas Tzav - Vayikra 8:1-5
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