Parshat Tzav and Purim

מי שניכנס אדר מרבין בשמחה

Whomever welcomes the month of Adar, increases in joy!

Saturday night (Sunday night in walled/fortified cities), begins the holiday of Purim. A holiday misconstrued as one for children and simply full of frilly or scary costumes. In actuality, Purim is a holiday meant for those of all ages. With the four Mitzvot attached to it, it ensures that there is something for every family member: seudah v'shtiya, kriat Megillah, mishloach manot and matanot l'evyonim (a festive meal, the reading of the Megillah, giving of gifts and giving to the poor. The meal should be relaxed and enjoyable enough, where you drink enough to not know the difference between the phrases 'cursed be Haman' and 'blessed be Mordechai'. The Megillah reading is a family affair, with the mitzvah requiring all to hear it (except for a certain small group of people). The gift giving is also something everyone can participate in, teaching the important lessons of giving to those in need and sharing what you have. All in all, a good holiday.

Yet here in Israel we have been celebrating Purim for the past month and a half, since Adar aleph came in. Meaning the catchy tunes are no longer amusing and the face point no longer appealing. Yet the hamentashin (oznei haman-Haman's ears here in Israel) are still incredibly tasty and the joy still contagious.

The question then becomes, why do we read such a seemingly dry parsha the week before such a happy and joyful holiday? Well, first reason is that the Torah was not designed to be read in conjunction with the holidays (we have special parshiot assigned to certain biblically ordained holidays), and so the reading continues along, week by week, a progression from the week before. 

So what's with this weeks parsha, Tzav, in vayikra 6:1-8:36? We get a continuation of the instructions for the myriad of offerings and are told what the priests can take from each offering. However, all of chapter 8 deals with the consecration of the Mishkan and it's attendants (the priests). We are told in detail how the high priest (Aaron) is to be dressed and the order in which he puts on each piece. As it is written in 8:7, וַיִּתֵּ֨ן

עָלָ֜יו אֶת־הַכֻּתֹּ֗נֶת וַיַּחְגֹּ֤ר אֹתוֹ֙ בָּֽאַבְנֵ֔ט וַיַּלְבֵּ֤שׁ אֹתוֹ֙ אֶֽת־הַמְּעִ֔יל וַיִּתֵּ֥ן עָלָ֖יו אֶת־הָאֵפֹ֑ד וַיַּחְגֹּ֣ר אֹת֗וֹ בְּחֵ֙שֶׁב֙ הָֽאֵפֹ֔דוַ יֶּאְפֹּ֥ד ל֖וֹ בּֽוֹ׃ 

And he put on him (Aaron) the tunic and tied the girdle and dressed him in the robe and gave him the ephod and tied him with the band of the ephod, with the ephod he girded him.

We're also instructed how that Aaron must be washed and at blood must be put on the tip of Aaron's right ear, on the thumb of his right ear, and on the big toe of his right foot (the rabbis likely had a field day with the particulars of that one!).

Here, I am not concerned with the rabbinic interpretation, but rather with the dressing up aspect, of changing into something else. At Purim time, we get to shed our everyday masks and become another being, acquire another identity. The priest in this week's parsha does a similar thing. He shed's his former clothing, the mask of Aaron the man and becomes Aaron the kohen, Aaron the high priest. This new identity sets him apart from all the other Hebrews. Unlike with Purim, where we can simply take off our costumes and re-don our former identity, Aaron has been formally given this position, unable to simply abdicate or say he doesn't feel like it one day.

Fortunately, we can abdicate many of the masks we consciously or unconsciously don. This Purim, I challenge you to look within and discover what masks you wear, what identities you portray. Decide what is appropriate and what you can choose to discard. Become a new person or re-discover the best you. Be like Aaron and wear your identity with pride, demonstrating the process and necessity that comes with some masks along with the excitement of newness and passion.

חג פורים שמח, ושבת שלום

Happy Purim and Shabbat shalom!