Parashat Tzav - The Essence of Absolute Holiness and the Power of Regret

In the Light of the King's Face is Life: The Essence of Holiness

Holiness is such a thing that does not ring bells; it is something so delicate and simple that one can barely notice it. But its powers are immense.

"You shall be holy, for I am holy"

Do not do such and such, such and such is forbidden to you, for I am holy. All the time, for I am holy. Meaning, if I am holy, I want you to be holy too.

It is not that Hashem is in heaven and we are on earth. Here we need Hashem! We need Hashem in life to help us, we need Him to give us joy, we need Him to give us parnassah (livelihood), we need Him to give us knowledge, to give us, to give us, to give us. Rather no, there is a calling here that obligates us even though we are all so far from perfection. Hashem uses the word holiness. And holiness is perfection. In holiness, there are no compromises. Holiness is not just something that happens slowly, little by little.

Holiness is something that cannot be measured. It is something hidden, even though it bursts outward. It is an absolute concept. It is much greater than purity. Purity—there is impurity, so one purifies oneself, leaving the impurity and arriving at purity. That is an intermediate state. But holiness is an absolute concept. And Hashem does not give up. He does not think we are weak, He does not think we are incapable, He is not willing to compromise.

He says all the time: You shall be holy, for I am holy. What kind of comparison is this? We are, after all, flesh and blood, with our evil inclination, with our tests, what are we?! Hashem is not willing to compromise, not willing to accept any compromise. I am holy, so you have emanated from Me, and your entire reality is by My power, and everything I created you for is for My glory, and what I want from you is holiness. And holiness, everyone can try for themselves and examine themselves, to try to decipher this word, but one thing is clear to everyone: The word holiness means separation. This does not belong to me, and this does belong to me.

Moshe's Prayer for Aharon

The Sages expounded in their Midrash:

"And love covers all transgressions" (Proverbs 10:12)

The prayer that Moshe prayed for him (in his love for Aharon) - it is what covered all of Aharon's transgressions. And what did Moshe pray? From the beginning of the book until here it is written "And the sons of Aharon shall arrange," etc. (and no service was mentioned regarding Aharon himself, only his sons).

Moshe said before Hashem: Is the well hated while its waters are beloved? You imparted honor to the trees for the sake of their children (their fruits), and so we learned there in the Mishnah: All woods are valid for the arrangement (of the fire on the altar) except for olive and grapevine, since their fruits are brought for libations on the altar, oil libations and wine libations, therefore it is not right that the tree that grows these fruits should be burned on the altar. And to Aharon, will You not impart honor for the sake of his sons?!

Hashem said to him: By your life, for your sake I am drawing him near, and not only that, but I am making him the primary one and his sons secondary. This is what is stated here:

"Command Aharon and his sons, saying, This is the law of the burnt offering, etc."

The Law of the Guilt Offering: The Virtue of Regret and Teshuvah (Repentance)

"And this is the law of the guilt offering, it is most holy" (Leviticus 7:1)

It is a known thing, that when a person sins, and knows that he has sinned, the matter is considered for him as if he has begun to return in teshuvah (repentance), since he knows that he sinned, and he certainly feels great sorrow over it, and regrets his iniquity, and returns and is healed.

But, a person who sinned, and does not know and does not feel that he sinned, behold his iniquity is doubled and multiplied, since he will never return in teshuvah (repentance), for he certainly thinks of himself that he is a tzaddik and a pious person, and he has nothing to return in teshuvah (repentance) for. And as the verse says:

"Behold, I will enter into judgment with you because you say, 'I have not sinned'" (Jeremiah 2:35).

And this is what the verse says: "And this is the law of the guilt offering (Asham)" - a person who feels himself at every step and turn that he is guilty (asham) and a sinner, then "he is most holy." This person is considered "most holy," since all his days he is in regret and pangs of conscience, and he will certainly make every effort in his power, and will not return to folly (to sin).