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Why did Aharon and his sons receive the kehunah before the Chet HaEgel if avodah belonged to the bechorim? The shiur develops a fundamental distinction: from creation, bechorim performed avodah on the mizbeach alone, but avodah in the heichal—menorah, shulchan, ketores—always required kohanim. The bigdei kehunah transform a person into staff of the Mishkan, not merely functionaries for avodah.
This shiur addresses a fundamental question about the transition of avodah from the bechorim (firstborn) to the kohanim. The Ramban (רמב"ן) and Rashi (רש"י) dispute whether the Torah (תורה) follows chronological order. According to the Ramban, the commandment to build the Mishkan preceded the Chet HaEgel, yet Parshas Tetzaveh already instructs making bigdei kehunah for Aharon and his sons. This presents a difficulty: if avodah was performed by the bechorim until the Chet HaEgel—as was the case at Har Sinai—why would Aharon's sons, who are not bechorim (except possibly Nadav), receive special vestments for kehunah? Rabbi Zweig proposes a revolutionary distinction. From the dawn of creation, avodah performed on a mizbeach (altar) belonged to the bechorim. This included bringing sacrifices on bamot (private altars) and at Har Sinai. However, the Mishkan introduced something entirely new: a heichal (sanctuary) containing the aron, shulchan, menorah, and mizbeach hazahav. Avodah in the heichal—lighting the menorah, arranging the lechem hapanim, offering ketores—was never within the domain of bechorim. This avodah always required kohanim, individuals who are "staff of the Mishkan" (klei hamikdash), not merely functionaries performing ritual tasks.
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Parshas Tetzaveh
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