Leopards and Life

In this week’s Parsha we learn about the Bigdei Kehunah, which are described in great detail. Although we cannot make Bigdei Kehunah in our times, as is the case with the Meleches HaMishkan that we learned about last week, we must approach these Pessukim by finding relevance to our lives, and to our Avodas Hashem.

As we learn in this Parsha, there were four Begadim that were worn by all Kohanim, and an additional four that were worn only by the Kohen Gadol: the Me’il, the Choshen and Ephod, and the Tzitz. While a proper study of any of these Beggadim is certain to yield powerful insights, here is a message that I think can be especially useful to each of us in the Pessukim that discuss the Tzitiz.

The Passuk says: “V’Asisah Tzitz Zahav Tahor…V’Haya Al Metzach Aharon” The Tzitz was a gold plate on which was engraved the name of Hashem and was worn on the forehead of the Kohen Gadol. Besides explaining how it was made, and how it looked, the Torah seems to tell us the purpose of the Tzitz as well: “V’Nasa Aharon Es Avon HaKadoshim.” Chazal explain that this means that the Tzitz is Meratzeh on Karbonos that are brought B’Tumah: somehow, because there are certain Heterim for Tumah B’Tzibbur, the Tzitz is enough to excuse a Korban that was Tamei, even if it is a Korban Yachid.

Although we cannot really understand how and why the Tzitz is Meratzeh in these cases, the Torah certainly seems to spell out a major function of the Tzitz. It is not merely an adornment, a way to make the Kohen Gadol appear more regal for example, but has a specific role as a Meratzeh.

The Gemarah in Erachin, that brings up another function of the Tzitz: it is Mechaper on the Azei Panim in Klal Yisroel—those that are overly haughty and stubborn. The connection between the Tzitz and Azus Panim, which the Gemarah learns from a Drasha, is rooted in the fact that the Tzitz was worn on the forehead, which is generally the spot that is related to this Middah. In fact on Yom Kippur we say an Al Cheit for Azus Metzach—which seems to be interchangeable with Azus Panim.

The Kli Yakar, here, asks what seems to be the obvious question. The Torah told us the purpose of the Tzitz—to be Meratzeh on Korbanos that were brought B’Tumah. Why then does the Gemarah add the idea of being Mechaper on Azei Panim? The Kli Yakar posits that there is no way that the Gemarah could be going against Peshuto Shel Mikrah, and therefore seeks to resolve the two. He suggests that the Azus Metzach that the Gemrah in Erachin refers to is a specific type, public Zenus, that is related to Tumah and so the two are actually closely related. This is a bit difficult to understand, as the Gemarah is not specific, and so I would like to suggest an alternative approach.

Taking into account the Pessukim here, and the Gemarah in Erachin, it certainly appears that the Tzitz is in some way connected to both Tumah and Azus Panim. Though we can certainly understand that it may serve two roles, the question remains: why is this one Beged tied to these two divergent topics. Surely this is not random or haphazard; there must be some way that Tumah and Azus Panim are related to each other.

This question takes on even greater meaning if we take into account the words of Rabbeinu Bachya. He notes that there were a total of eight Begadim for the Kohen Gadol, seven of which were worn on the body. He explains that those seven Begadim are related to the seven layers of Rakiah that exist in the universe, and the Tzitz, which is worn on the head, is “Oleh Al Gabbeihen.” In addition, while the names of the Shevatim appear on the Choshen and the Ephod, the name of Hakadosh Baruch Hu is engraved on the Tzitz. It would therefore appear that the Tzitz is in some way on a higher plane than the rest of the Beggadim. This being the case, we must understand why this, the most Kadosh of the Beggadim, serves the role of being Meratzeh on Korbanos of Tumah and being Mechaper on the Azei Panim?

The truth is that the Aveirah of Azus Panim itself requires some explanation. On one hand, this is certainly a Middah that must be avoided—one cannot live in harmony with others if he is obstinate and unyielding. Similarly, if someone cannot control himself and acts with Chutzpah that bellies a total disregard for authority or the feelings of others, he too would be in serious need of Tikkun HaMiddos.

On the other hand, while we know that in general every Middah can be used for both good and bad we are specifically advised to display a measure of Azus, as the Mishna in Avos says: “Havey Az Kanamer”. In fact this is the first Middah that is listed in that Mishna, suggesting that this is a vital Middah in our Avodas Hashem. This being the case, it would appear that not only can this Middah be used for both good and bad, like all others, but in fact we must learn specifically how to harness it so that we can fulfill the dictate of the Mishna.

If the role of the Tzitz is to be Mechaper on Azus Panim we may be able to understand that it is somehow related to the positive aspects of this Middah, for there can be no greater Kapparah for a defect in Middos than to learn to use those character traits for growth.

R’ Leib Chasman, in Ohr Yahal, discusses the imperative to be “Az Kanamer” in light of the fact that Chazal tell us that it was specifically this Middah of Klal Yisreol that allowed us to be Mekabel the Torah, we are after all the “Am Kishei Oref”, a distinction that is closely tied to the Middah of Azus. R’ Leib explains that a leopard is not an overly strong animal—the lion represents Gevurah—but rather it is a stubborn animal that gets its way no matter what. As R’ Leib puts it: “Im Yihareg Oh Yiherag Aval Lo Yachniah Es Atzmo”, the leapord is willing to kill or be killed, but it will not give in.

This is the core Middah of the Namar that we are told to emulate: no matter the circumstances, we must hold fast to our Yiddishkeit. We cannot be swayed by outside factors or the many detractors that exist in the world—in this way we are to exhibit the Azus of a Leapord. R’ Leib adds a more practical application of this Middah: some people may be tempted, in light of the critics of a Torah-true lifestyle or other outside influences, to limit their Avodas Hashem, perhaps to appear less overtly religious or to confine the Yiddishkeit to private matters. This is not the way of a leopard, however—we must not allow our convictions to be swayed by others.

A similar idea, with a different focus, is brought by the Tiferes Yisroel on his Pirush on the Mishna in Avos. He writes that if one wishes to be “Az Kanamer” he must not ever think to himself “Who am I to do that Mitzvah—that’s for Tzaddkikim, not a small person like me.” Rather, like the Namer, we cannot be affected by the doubts of others, or especially ourselves—we must exhibit the Azus to strive for higher goals.

Taken together, the words of R’ Leib and the Tiferes Yisroel shed light on the way we are meant to incorporate Azus into our lives: like the Namer, we cannot let ourselves be limited by either outside factors or our own self-doubt. The proper application of Azus can both prevent us from disregarding our responsibilities when faced with adversity, and spur us to new heights when presented with the challenges of growth.

With this in mind, I think we can understand how the Middah of Azus, in its positive form, is connected to the concept of Tumah.

With regard to Tumas Mes, the Torah says “Adam Ki Yamus B’ohel” and Chazal make a Drahsha: only Bnei Yisrael is refered to as Adam, but not the Umos Haolam. Therefore the Halacha is that the body of a Jew creates Tumas Mes, but not that of a non-Jew.

The Shem M’Shmuel in Parsha Bo explains this Halacha based on an understanding of the origins of Tumah. He writes that Tumah comes in the absence of Kedusha: whenever there is Kedusha, or even the possibility of Kedusha, departs it is replaced by Tumah. Therefore, when a Jew dies, the Kedusha that is the essence of his very existence disappears, and Tumah fills that void, so to speak. On the other hand, a non-Jew’s life is itself defined by Tumah and a lack of Kedusha—when his life ends no Kedusha is missing and therefore no Tumah exists.

It follows that one is sensitive to the inherent Keduasha of a Jew, he will be sensitive to the Tumah that is created when his soul departs the world taking the Kedusha with it. This is true of every single member of Klal Yisroel, no matter his stature—he is infused with a Kedusha that leaves the earth with him and creates Tumah. If someone is not attuned to this, if he does not properly appreciate the inner holiness that graces us all, he will not appreciate the Tumah that comes when he passes. Only if we are aware of how we are different than the Goyim, by virtue of the fact that we are members of the Am Hanivchar, can we understand the presence of Tumah, and therefore be careful to protect that which is Tahor from becoming Tamei.

We can therefore see that Azus and Tumah are indeed connected. We are charged to be “Az Kanemer”, to recognize that we have the ability and capacity to achieve greatness, and not to allow doubts and detractors to get in our way. Attendant to this is a realization that we are Kadosh at our core—we therefore have the potential that needs to be brought out through Azus. As we have seen, this awareness will in turn create a sensitivity to Tumah, for we will understand that when the Neshama of a Jew departs, his inner Kedusha goes with it.

Perhaps now we can understand the dual nature of the Tzitz: it reminds us that we are all Kadosh. On one hand it is Mechaper on the Azei Panim, those who have the tendency to be stubborn and strong-willed, but have not yet learned to use that Middah for constructive purposes. The Tzitz is the reminder that they too can use their Metzach, the area of body that represents this Middah, to be Kodesh LaHashem. It is also Meratzeh for Karbonos that were inadvertently brought B’Tumah—the result of not being sufficiently careful about Tumah and Taharah—which also comes about from a lack of appreciation for our inner Kedusha.

These two purposes are therefore not all that divergent, and they comprise the ultimate message of the Tzitz. Both Tumah and Azus Panim are related to the Kedusha that is latent in each and every one of us. If we are aware of this Kedusha, we canuse our capacity for Azus Panim toward uninhibited growth, and we will certainly be more tuned in to the presence of Tumah and Tahara.

We can certainly take a timely message from this, the holiest of the Bigdei Kehunah. Who among us is not endowed with a healthy does of Azus Panim? We can harness this Midah to enable our growth, using our inner Kedusha as the seed for an unwavering commitment to Avodas Hashem. We can live as leopards, achieving whatever we may desire.