The following is a brief summary of two vorts said over by R' Frand this evening. I have attempted to reproduce the vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.
In Tezaveh 29, the Torah writes that Moshe had to put the clothing of Kehunah on Aharon and his sons. After this juncture, the Kohanim dressed themselves, however the first time, Moshe was to dress them. This concept is also seen in Parshas Chukas, in that after Aharon died, Moshe had to put the clothing of the Kohen Gadol on Elazar for the first time.
The Sefer Milchemes Yehuda explains that this describes the mode of Jewish leadership. When a secular person runs for office, he stands in a historic place and says "I am the most qualified for the position of..." Rabbi Frand then asked - did anyone ever get up and say I am the most qualified to be Gadol Hador? Did R' Moshe Feinstein go out to FDR Drive and announce, I am Gadol Hador?
Rabbi Frand explained that a person becomes a leader in Judaism when someone else appoints the person based on his merits. Moshe dressed Aharon to show that Aharon had been chosen for the position of Kohen Gadol, not that he had tried out or volunteered for the job.
R' Frand then mentioned that when R' Shach was getting on in years, he started to transition the role of posek to R' Aharon Leib Schteinman (sp?). This was not a role that R' Aharon Leib volunteered for. But R' Shach knew who he felt would be appropriate to take over and he learned from Tezaveh and Chukas how to appoint the next leader.
R' Frand said a second vort from Tezaveh 29:30 where the Torah states that the Kohen Gadol who would take over for the previous Kohen Gadol was to wear the clothes of the Kohen Gadol for seven consecutive days. As part of the pasuk, the Torah indicates that if the Kohen Gadol has a son who is worthy to take over for him, the son has priority to be chosen as the new Kohen Gadol.
R' Frand then quoted a gemara from Yoma, that a person might think that the same way that Kohen Gadol passed from father to son, then maybe the Kohen Mashuach Milchama would pass through to the son. The gemara states that from this pasuk we learn that only the Kohen Gadol who goes into the ohel moed can pass the title to his son and not the Kohen Mashuach Milcahama. The question is why?
R' Frand quoted from R' Kook who stated that yerusha is about continuity, something which passes from father to son like Kehuna Gedolah or in rabbanus. There is one aspect of Jewish light where we do not want to emphasize continuity, and that is war. We hope that war is not a continuous process and that war is not a regular part of life. Thus we do not allow the Kohen Mashuach Milcahama to automatically pass from father to son as milchama is the exception to the norm.
On Shabbos 63 the mishna writes that a person should not go out with his sword. R' Elezer says that the sword is an ornament and therefore can be worn on shabbos. However the rabbanim argue with him and say that a sword is not an ornament, it is a genai. The rabbanim say that if war comes we may need to fight, but a sword is not a regular part of our lives. Our goal is that we should not be regularly involved with war - lo yisa goi el goi cherev, lo yilmidu od milchama.
If you have seen this post being carried on another site, please feel free to click http://www.kosherbeers.blogspot.com/ to find other articles on the kosherbeers blogsite. Hey its free and you can push my counter numbers up!
In Tezaveh 29, the Torah writes that Moshe had to put the clothing of Kehunah on Aharon and his sons. After this juncture, the Kohanim dressed themselves, however the first time, Moshe was to dress them. This concept is also seen in Parshas Chukas, in that after Aharon died, Moshe had to put the clothing of the Kohen Gadol on Elazar for the first time.
The Sefer Milchemes Yehuda explains that this describes the mode of Jewish leadership. When a secular person runs for office, he stands in a historic place and says "I am the most qualified for the position of..." Rabbi Frand then asked - did anyone ever get up and say I am the most qualified to be Gadol Hador? Did R' Moshe Feinstein go out to FDR Drive and announce, I am Gadol Hador?
Rabbi Frand explained that a person becomes a leader in Judaism when someone else appoints the person based on his merits. Moshe dressed Aharon to show that Aharon had been chosen for the position of Kohen Gadol, not that he had tried out or volunteered for the job.
R' Frand then mentioned that when R' Shach was getting on in years, he started to transition the role of posek to R' Aharon Leib Schteinman (sp?). This was not a role that R' Aharon Leib volunteered for. But R' Shach knew who he felt would be appropriate to take over and he learned from Tezaveh and Chukas how to appoint the next leader.
R' Frand said a second vort from Tezaveh 29:30 where the Torah states that the Kohen Gadol who would take over for the previous Kohen Gadol was to wear the clothes of the Kohen Gadol for seven consecutive days. As part of the pasuk, the Torah indicates that if the Kohen Gadol has a son who is worthy to take over for him, the son has priority to be chosen as the new Kohen Gadol.
R' Frand then quoted a gemara from Yoma, that a person might think that the same way that Kohen Gadol passed from father to son, then maybe the Kohen Mashuach Milchama would pass through to the son. The gemara states that from this pasuk we learn that only the Kohen Gadol who goes into the ohel moed can pass the title to his son and not the Kohen Mashuach Milcahama. The question is why?
R' Frand quoted from R' Kook who stated that yerusha is about continuity, something which passes from father to son like Kehuna Gedolah or in rabbanus. There is one aspect of Jewish light where we do not want to emphasize continuity, and that is war. We hope that war is not a continuous process and that war is not a regular part of life. Thus we do not allow the Kohen Mashuach Milcahama to automatically pass from father to son as milchama is the exception to the norm.
On Shabbos 63 the mishna writes that a person should not go out with his sword. R' Elezer says that the sword is an ornament and therefore can be worn on shabbos. However the rabbanim argue with him and say that a sword is not an ornament, it is a genai. The rabbanim say that if war comes we may need to fight, but a sword is not a regular part of our lives. Our goal is that we should not be regularly involved with war - lo yisa goi el goi cherev, lo yilmidu od milchama.
If you have seen this post being carried on another site, please feel free to click http://www.kosherbeers.blogspot.com/ to find other articles on the kosherbeers blogsite. Hey its free and you can push my counter numbers up!
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