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Part I.Torah of KohanimEVERYONE IS JEALOUS OF RABBI MILLERInParshas Tzavwe continue our encounter with theavodahof thekohanim, the ones privileged to stand in the service of Hashem in the Beis Hamikdash. And we find ourselves inundated with the especial attention given tokohanim. Laws upon laws for the descendants of Aharon that place them on a pedestal; rules meant to regulate the behavior of the aristocracy. Now, I don’t want to make you uncomfortable or jealous of me [The Rav was a kohen], but week after week, inVayikra, Tzav, Shmini, and actually in most ofSefer Vayikra,we become more and more impressed with the great honor and privilege accorded to thekohanim.I know that most of us here have already accepted the maxim of democracy, equality for everyone, so you don’t want to think too much about it, but the truth is when theBnei Leviwere chosen to be theKohanei Hashem, it was a great pride for them. Thekohenwalked with a swagger; he was on top of the world! It wasn’t just a matter of being called to officiate at apidyon habenor to benefit from theterumosand othermatnos kehunah.It was a great prerogative, a great privilege, to be the servant of Hashem in His house. And I have no doubt that the rest of theAm Yisroelwere disappointed and jealous. Thebechorim,who had lost this privilege, surely were jealous, but I’m sure thateveryonelooked at thekohanimwith envy.TRESPASSING ON HOLY GROUNDSTo be akohenwas an eternal privilege of closeness to Hashem. והיו לי הלויים – “And the Levites shall be Mine” (Bamidbar 3:12); and when Hashem says “Mine”, you have to know, He means “Mineforever.” Themedrashsays that. “Wherever it says לי, ‘Mine’, it’s for all time; in this world and in the World to Come” (Vayikra Rabbah 2:2). And therefore, to be chosen askohanimby Hashem “To be Mine” was the greatest of honors; an honor for eternity, that most of the Am Yisroel could only pine for.And therefore, as we make our way throughSefer Vayikra,we understand that we are treading on holy ground. We are being taken on a tour of sorts through the Beis Hamikdash and theavodashakorbanos, and we feel as if we don’t belong. We have stepped over the boundary into a world ofkehunah, a world ofkedushah, and we tiptoe throughparshiyosVayikra,TzavandSheminias if trespassing on forbidden grounds.And then, as we tiptoe through the Mikdash feeling out of place and alienated from all of these priestly laws, suddenly we bump our heads against something we weren’t expecting. And it’s a curious thing. Right in the middle of the laws ofkohanimand theirkorbanos, we chance upon apossukthat veers from the topic, words that are directed at all of theAm Yisroel.כל חלב שור וכשב ועז לא תאכלו – “Any fat of oxen, sheep, or goats, you shall not eat”(Tzav 7:23). It’s apossukthat’s telling us aboutchullin, ordinary meat, eaten in our own homes.MISPLACEDPESSUKIM?The Torah here, in aparshadedicated to thekohanim, is talking toLevi’imandYisraelimas well; men, women and children; anyone of theAm Yisroel. And we are told that we are forbidden to eat thecheilev, a certain type of fat, from these animals. And that’s a question; what’schullin, ordinary meat, doing here inVayikra, theToras Kohanim? Why are we discussing our home kitchens inParshas Tzav?Now actually if we study the end of thepossuk, we find that the Torah provides us with a clue: כי כל אכל חלב מן הבהמה אשר יקריב ממנה אשה להשם ונכרתה הנפש האוכלת מעמיה – “For anyone who eats the fat of an animal speciesfrom which one may bring a fire-offering to Hashem, the soul of the one that eats shall be cut off from its people” (Ibid. 7:23-25). So we see that the Torah adds a few words here: אשר יקריב ממנה, only the fats of animals that could be used as offerings are forbidden. A lamb, a calf, itcouldbe brought on themizbeiach, so itscheilevisossur. But it’s forbidden even if it’snotakorban!Now, at first glance, this reasoning is a bit difficult to understand. Just because thekohenworking in the Mikdash was once required to remove the fats from a calf and place them on themizbeiachin service of Hashem, what does that have to do with how I prepare the steak in my kitchen today? It’s not akorbanafter all! You know that to remove thecheileventails a laborious process calledtreibering. You can’t do it on your own. Someone has to be hired, someone who knows what he’s doing, and we pay good money for that. And for what? We’re not talking here about akorban, where thecheilevis offered up on themizbeiach. We’re speaking of ordinary meat here, ofchullin. Why can’t we eat thecheilevof ordinary meat? I don’t know if it bothers you, but I think it’s a good question.WHAT’S WRONG WITH EATING BLOOD?And in the nextpossukwe find a similar idea: וכל דם לא תאכלו בכל מושבותיכם לעוף ולבהמה כל נפש אשר תאכל כל דם ונכרתה הנפש ההיא מעמיה – “And all blood shall not be consumed by you,in any of your dwelling places,whether from fowl or from animals. Any person who consumes any blood, his soul shall be cut off from its people” (ibid. 26-27).In any of your dwelling places!Even outside of theMikdash, wherever the Jew, a non-Kohen, eats his ordinary meat, he must make sure to remove the blood from the animal.So the blood of an ordinarybeheimahisossurfor us. That costs us too! We’re spending a lot of money on kosher meat today and some of it is because of themelichah, the salting, because we can’t have blood in our meat. Why now, when being taught about thekorbanos, are we being told that we can’t havedaminourmeat?WHY ARE WE PLAYING “BEIS HAMIKDASH”?And the answer is not a secret. The Torah tells us; it states openly that the reason is becausedambelongs on themizbei’ach: כי נפש הבשר בדם היא ואני נתתיו לכם על המזבח לכפר על נפשותיכם כי הדם הוא בנפש יכפר – “For the life of a person is in the blood, and I have assigned it for you to be put on themizbeiachto atone for your lives, for it is the blood that atones for one’s life” (ibid. 17:11). That’s why in the Beis Hamikdash the blood can’t be eaten, it’s sacred. It has to be thrown on the sides of themizbeiach. That’s how the one who brings the korban gets hiskapparah.Now, by akorban, I understand. Its blood can’t be eaten, it’s sacred. But we’re not eatingkorbanos! It’s our ordinary food, ourchullin, and the blood is notli’chapeir! We’re not pouring thedamonto themizbeiachto be akapparah. And yet, it’s forbidden. And so instead of pouring it on themizbeiach, we’re commanded על הארץ תשפכנו כמים – “Pour it onto the ground” (Devarim 12:16). And that’s becausehadthis animal been akorban, its bloodwould have beenpoured onto themizbeiach. So we see again that we approach ourchullinfood the same way thekohanimapproached theirkodshimin the Beis Hamikdash. חקת עולם לדורותיכם בכל מושבותיכם כל חלב וכל דם לא תאכלו – “It’s an eternal decree for your generationsin all your dwelling places; you may not consume any fat or any blood” (Vayikra 3:17). And that’s a question. Why am I playing “Beis Hamikdash” in my kitchen?A KOHEN HAS TO LOOK GOODAnd what’s even more remarkable is that it’s not only regarding laws of thekorbanosthat we find this crossing of the boundaries. It permeates our daily lives as well. The Kohanim are commanded: אמר אל הכהנים…לא יקרחו קרחה בראשם ופאת זקנם לא יגלחו ובבשרם לא ישרטו שרטת – “They shouldn’t make a bald spot on their heads, and they shouldn’t shave the edges of their beard, and in their flesh they shall not cut a gash” (Vayikra 21:5). Akohenhas to look like an aristocrat; like a prince. And Hashem tells us why: כי את אשי השם לחם אלוקיהם הם מקריבים והיו קודש- “Because the fire-offerings of Hashem, the food of their G-d, they offer, and so they must remain holy” (ibid. 21:6). They are servants of Hashem, and so they must look the part; their exterior appearance must be befitting of those who stand before Hashem in His service. The holykohanimmust always appear to others as men of distinction.And yet, these priestly laws are repeated again, this time as a command for the whole nation. Thepossuksays: לא תקיפו פאת ראשכם ולא תשחית את פאת זקניך ושרט לנפש לא תתנו בבשרכם – “You shall not round off the edges of your scalp, and you shall not destroy the edge of your beard. And you shall not make a cut in your flesh for the dead” (ibid. 19:27-28).בנים אתם להשם אלוקיכם לא תתגודדו ולא תשימו קרחה בין עיניכם למת – “You are children to Hashem your G-d, do not make gashes and do not make bald spots on your heads” (Devarim 14:1).Here the Torah is repeating to the Am Yisroel the same commandment that was told to thekohanim. And the reason given is: כי עם קדוש אתה להשם אלוקיך ובך בחר השם להיות לו לעם סגולה מכל העמים אשר על פני האדמה – “For you are a holy people to Hashem, and Hashem has chosen you to be His treasured people from all of the peoples on the face of the earth” (ibid 14:2). So what was said first to thekohanim, as an admonition because of והיו קודש, so that “they should be holy,” that same thing is subsequently told to the Klal Yisroelwith the identical reason, כי עם קדוש אתה להשם אלוקיך, because you are a holy nation set aside for the service of Hashem.SOME SECRETS ARE EASILY REVEALEDNow, I’m not capable of revealing the secrets of the Torah, but certain things are apparent even to our minds. Because it’s remarkable! The same commandments given to thekohenbecause of his prestigious status are duplicated almost word for word, for the Yisroel, for the most “simple” Jew. Each commandment!Korcha, baldness of the head.Sritah, cutting yourself.P’aszekanam lo yigaleichu,not to cut the corners of the beard. The Am Yisroel walks lock step with thekohanei Hashem!Now of course there are reasons why things are repeated – we learn details from the repetition, newhalachos. But right now we’re talking about thepshuto shel mikra.And thepshuto shel mikrais telling us something here. The intention of Hashem is evident in thesepesukim, and that is of an entire nation patterning their lives after the laws of thekohanim. And if we pay attention to the words of the Torah, we’ll see that this intention of Hashem began already atMattan Torah.HASHEM’S TREASURE CHESTBefore the Torah was given, Hakodosh Boruch Hu made a declaration to the Am Yisroel. Now, even the people who know thispossuk, usually understand it as a poetic expression; something beautiful and noble, but that’s about it. However it’s not merely poetic and so we should listen well to His words: “I’m going to do something now,” said Hashem, “that’s going to change the nature of the entire people. The wholeKlal Yisroelwill become different now. If you will stand at Har Sinai and you say, ‘Na’aseh v’nishma; Yes, Hashem, we accept You forever and ever,’ then I’m going to make you into an exceptional type of people.” והייתם לי סגולה מכל העמים – “You’ll be for Me a special treasure from all the nations; the whole nation will be forever chosen as My prized possession” (Shemos 19:5).Now,Am Segulah, doesn’t merely mean “I’m going to give yousemichah; I’m going to give you a rabbinical certificate to hang on the wall and you’ll be honored just by the title.” No; it’s much more than that.Segulahmeans that your nature is going to change. Your character will be entirely metamorphosed and you’ll become an entirely different type of people. At Har Sinai not only did we adopt certain attitudes and promise to remain faithful to them, but we became an entirely different people then we were before.THE JEWS ARE NOT A NATIONWhat that means is that our status in this world, our place in the history of the world was now changed. That’s what Hashem was letting us know. “From now on it’s going to be different. I’m going to raise you up and make out of you an entirely new type of people – anAmSegulah.” Not merely that we are a good nation; not merely that we are the best nation.We are no longer one of the nations of the world! We were chosen and elevated to a status that is far above the status of Mankind. That’s a tremendous concept! A Jew is more than human – no matter what you’re going to say in objection. That’s what the Torah is telling us.And what is our function as Hashem’s treasured nation? Here come the following words which I wish to speak abouttonight, because they are really the answer to the questions we asked earlier: ואתם תהיו לי ממלכת כהנים – “You’re going to be to Me a Nation of Kohanim, וגוי קדוש – And a Holy People.” אלה הדברים אשר תדבר אל בני ישראל – Take these words and tell it to the Bnei Yisroel”(Shemos 19:6). “Make sure the people understand what I’m saying now very well,” Hashem said to Moshe Rabeinu.What we’re hearing now is that these words, that we were to become now aMamlechesKohanim,are of the utmost importance. Everything is important in the Torah, but these words are especially outstanding. Now, I don’t imagine myself capable of explaining them properly, but one aspect of these words we’ll talk about now.THE MOST REMARKABLE PROFESSIONFirst we’ll have to understand the wordkohen. Like we said earlier, akohenis one who is privileged to have been chosen for the most remarkable profession possible. And that profession is the service of Hashem. That’s who he is, akohen. He might be let’s say a plumber as well, or maybe a shoemaker. But that’s alltafel, it’s tangential to his primary function in this world which is the service of Hashem. Akohenknows that his life is dedicated to Hashem. He was born akohen, he lives his life akohen, and he will take his last breath as akohen. All the days of his life are a lifelong career standing ready to serve Hakodosh Boruch Hu.And therefore when Hashem declared that He had chosen us to be HisMamleches Kohanim, His “Kingdom of Priests,” He was charging us with the responsibility ofkohanim. What it means is “a kingdomconsistingof priests” – a nation in which every individual, man woman and child, is akohenliving a life of holiness in the service of Hashem.And so, while we imagined that all of these laws for the Am Yisroel don’t belong here inVayikra, what we’re learning now is that theydobelong! Thekohanimwere given these laws because of their special status – and then, to emphasize our status asKohanei Hashem,Hakodosh Boruch Hu said to all of us as well, “You too, all of you, are myMamleches Kohanim, and are to act in the same manner as mykohanim.”DON’T WAIT FOR BAMIDBARAnd so we come back toSefer Vayikra,and we see the laws of thekohanimin a different light altogether. Because we understand that whatever is said aboutkohanimis a hint for what Hakodosh Boruch Hu wantsusto be. Now maybe you never heard this before, but you should take it seriously – it’s not just talk. ואתם תהיו לי ממלכת כהנים means that whatever you’re going to hear about thekohaniminSefer Vayikra– the wholeVayikrais calledToras Kohanimbecause it deal with the laws ofkohanim– don’t think that it’s only forkohanim. Don’t sit back duringkriyas hatorahand wait forBamidbarandDevarim, for the parts that you think are more suited to you. No, no;Vayikrais for you! It’s there to be utilized as a lesson, as model for every person in theAm Yisroel.When Hashem said, “You’ll be amamleches kohanim,” it means, “I’m telling you howkohanimhave to behave, what duties they have and what privileges they have,and you should know that I intend that you should study them and emulate these principles.Now, I want that to sink in because these words are not amashal, not mere words. You’re hearing here a fundamental truth of the Torah and if you didn’t know it before, now is the time. And that is the great lesson ofMamlechesKohanim– that we are theKohaneiHashemof this world. The rest of theworld, all the nations of the world, make their way through the days of life, fulfilling their purpose of being the משפחות האדמה, nations whose purpose isthisworld. And we appreciate that; we don’t hold it against them. We need the Italians and the Irishmen. We need the construction workers and garbage men; wewantthem to be busy with theadamah.Yet, while theumos haolam areengaged in living in this world, solely for this world, we theKohanei Hashem, spend our days living in this world – we have plumbers and truck drivers too – but we do it all while standing in the service of Hakodosh Boruch Hu as if we werekohanimstanding in the Beis Hamikdash.IT’S NOT POETRYAnd in order that it should be clear that the expression “a kingdom of priests” is not merely a poetic declaration but an actual status, Hakodosh Boruch Hu commanded the Am Yisroel in the same priestly laws as thekohanim. Just like thekohanimare commanded to zealously guard their dignity, so too are we commanded not to abuse our bodies with gashes; we are forbidden from making bald spots on our heads and from cutting the corners of our beards. And all this because we are acting out in our own lives, in our own homes, the same function that thekohanimact out in the Beis Hamikdash. Thekohanimhave one function and that is to serve Hashem. And we theMamlechesKohanimhave that same exact function.And because we arekohanimtoo, Hakodosh Boruch Hu tells us: “If this animal would have been offered up to Hashem, thecheilevwould have to be removed and brought up on the fire, and thedamsprinkled on the sides of themizbeiach,before partaking of the meat. And so, even when it’schullin, ordinary meat that you’re eating you must also remove thecheilevand thedam.”Even though your own personalshechitahis not anavodahof akorban– you’re merely standing in the kitchen preparing supper for your family – Hashem tells you that you are to treat it like anavodah, because theMamleches Kohanimis always standing before Hashem in His service.And therefore, just like thekohenwho was working alongside themizbeiach, we can’t eat thecheilevof ourbeheimos. And the blood that would have been sprinkled on themizbeiachhad this animal been akorban, we spill it out to the ground. The preparation of our food, reminds us that we don’t have the same function as themishpachos ha’adamah! Ourshechitais not merelyshechitas chullin– it’s an echo of theshechitas kodshimthat took place in the Beis Hamikdash.NO ROMPING ON TABLESAnd that’s why the Am Yisroel always understood that when you sit around the Jewish table it’s like sitting around themizbeiach. זה השולחן אשר לפני השם. The Jewish table is called amizbeiach(Chagigah 27a). It sounds like a queer thing to say, but it’s not just words. In the Jewish home if the children were playing in the house, romping around, and a boy sat on the table for a moment, the mother would shoo him away; “Off the table! You can’t sit on amizbeiach!” That’s how it used to be. A man told me that; he said his mother used to drive him off the table. “A Jewish table is holy,” she told him.The table in a frum home is holy, it’s amizbeiach. Not only because you eatkosherfood, and feedaniyimat your table. It’s not only because you say somedivrei Torahat theseudah.Ofcourse we do that too, all that is important; but understanding that your table in the kitchen is amizbeiachis much more than that. It’s a reminder that as much as possible, all of what you do in the home is to be done in the service of Hashem. So when you sit at the table, you’re thinking of ways, opportunities to speak about Hashem; to praise Hashem, to praise frum Jews, to praise the Torah, to praise the Torah communities. Not just that you make a token donation to the cause by sayingBoruch atah Hashem.That too is good but a nation ofkohanimdoes much more than that. As much as possible you’re thinking about Hashem while you’re eating, and you’re serving Hashem like akohenthinking about Hashem while serving at themizbeiach.Part II.Every Jew a KohenTHEKIYORAT THE SIDE OF YOUR BEDAnd so the person who recognizes his place in this world understands that he is really living his entire live in emulation of thekohanim. As much as possible, from morning till night, you keep in mind that you’re akohenmaking your way through life as a servant of Hashem. And that’s why in the morning as soon as you get up you pour water over your hands. What’s the point, what’s so important aboutneggel vasser? Listen to this carefully. The Rashba (Teshuvos HaRashba 1:191) says thatnegel vasseris for the purpose of showing that we areKohanei Hashem.That’s why when you wash your hands in the morning, you use akli,a vessel, just like thekohanimused in the Mikdash when they prepared themselves for theavodah. ככהן המקדש ידיו מן הכיור קודם עבודתו – “You are like akohenwho purifies his hands from thekiyorbefore his service.” Those are the words of the Rashba.By thekohanimit says, ורחצו ידיהם ורגליהם בגשתם לשרת. Thekohanimhave to wash their hands as a preparation for tremendous opportunity to work in the Mikdash. But what does that have to do with us? Because we are emulating thekohanim.We are serving Hashem; that’s our business in life. You get up in the morning and what do you do? You’re akohenwashing your hands getting ready foravodas Hashem. And so the first thing you do when you wake up in the morning, before anything else, you prepare for the day with the most important information that you need. You remind yourself that you’re akohen, that you’re a member of theMamleches Kohanim.When you wake up in the morning, what are you getting up for? To go to work? To go to school? To be an accountant? No, you’re getting up in order to serve Hashem all day long.And therefore, as you wash your hands, don’t just pour the water without thinking. What a waste! Think, better yet say, “I am doing this now because I am akohen. Hashem has appointed me to be part of His ממלכת כהנים וגוי קדוש.” Our entire lives are dedicated to serving Hashem. Whether you’re in your office working, in the kitchen cooking, or cleaning diapers in the laundry room, you’re serving Hashem. Besides for yourdaveningand learning, you should know that whatever else you do is all part of serving Hakodosh Boruch Hu. You’re aneved ne’emanand you’re akohen, and therefore the washing of the hands – the preparation for a day of serving Hashem is a very important symbol. And it should be utilized by you to make yourself aware of your status. It’s a shame to waste that glorious opportunity that you have every morning. And most people are missing it altogether. That first act of the day, if done with thought, sets the tone for the rest of the day – that everything you will do, you’ll be doing as a servant of Hashem.THE HILL ON YOUR HEADAnd therefore we can carry the comparison still further. We read a few weeks ago about thebigdei kehuna. And the one garment that is especially described as being worn “for honor and for beauty” was themigba’as, the headgear, of the Kohen. ומגבעות תעשה להם לכבוד ולתפארת – “And the headgear you shall make for them, for honor and for beauty” (Shemos 28:40). You know that the wordmigba’as,headgear, is related to the wordgiv’ah, a hill, an elevation. And that’s because the Kohen appears taller because of hismigba’as. It added to his height, to denote his superiority as a servant of Hashem. He wore this crown of “honor and beauty” to demonstrate to everyone the importance of his service and his pride in being able to serve Hakodosh Boruch Hu.You know, once upon a time the whole Klal Yisroel didn’t wear hats. But everyone knew that thekohenwore amitznefes. They knew that, and it meant something to them; there was a tinge of kosher jealousy there. And so the Am Yisroel said, “If thekohanimwear amitznefeswhy shouldn’t we?!” And so little by little themamlecheskohanim, the whole Am Yisroel, began to cover up their headsbecause they understood that as much as we can we emulate the kohanim.THE REAL PSHAT IN “SHIVISI”And so when you cover your head today; when you put on your hat, youryarmulke, what you’re doing is walking in the footsteps of the Jews of ancient times who knew that they werekohanimtoo. And if you wear asheitel or tichelyou can add that thought as well. As often as you can you should be reminding yourself – if nobody is listening say it with your mouth – that you’re identifying with theMamlechesKohanim.Even though you are not akohenserving Hashem at themizbeiach, but you are serving Hashemno lessin your home, in your kitchen, at your place of work, or on the street outside. You are a part of theMamleches Kohanim, and that means that wherever you are, and whatever you’re doing, you’re standing in front of Hashem in His service. That’s the realpshatin שויתי השם לנגדי תמיד. Don’t tell me that you’re picturing the letters of Hashem’s name all the time. You don’t need the letters – you areactuallystanding before Him.When we study the fact thatkohanimwear special garments, we understand thatevery Jewis expected to look different in his garments. Now I’m not saying right now what you have to wear. If you’re from a certain neighborhood or from a certain group that wears let’s say long cloaks or you wear black hats very good, very good. Black hats by the way is a very good thing; if you’re able to emulate that practice in order to identify with the Torah community, it’s a greatness. But that’s not my subject right now. Because whatever it is, the point is that a decent Jew must be distinctive in the way he dresses; he has to be dignified in his dress. AYisroelcannot wear jeans for instance. Like it says by thebigdei kehuna,l’chavod u’li’siferes, he has to dress conventionally, in an honorable way. If he’ll wear jeans let’s say, or patched or torn clothing for the purpose of looking like a bum so he’s ignoring the model of themamleches kohanim.A PROFESSOR ACCOSTS RAV MILLERSo you’ll say what’s the sin? And I’ll tell you – it’s the lack of understanding of our status in this world! I met an Orthodox Jew in the street one day. I was walking in the street and a man accosted me – I was frightened. He looked like a bum! He was wearing a cap, a queer kind of cap, and queer clothing. And then I recognized him as an Orthodox college professor. I can’t blame him really; he’s among bums all day long so he has to camouflage himself so they should think he’s one of them. But that’s not how Hashem wants us to be! He wants us to look different because we are themamleches kohanimv’goy kadosh– we’re a holy people like thekohanim.Kohanimyou know are called a holy group of people. וקדשתו – “And you should make himkadosh” (Vayikra 21:8). It’s a commandment that we have to give a certain deference to akohen. We recognize that he is holy because he is a servant of Hashem and we therefore accord him a special respect. So you’re sitting at aseudah, and there’s a waiter there. So he’s can’t just serve one, two, three, whatever the seating order is. No, he knows thedinthat כהן נוטל חלק בראש – “Thekohenis served first.” That’s adinin thegemara, thekohencomes first. Thekohengets the first aliyah atkriyas hatorah, that you know already. But not only when it comes to analiyah; even when it comes to eating, he’s also first.In every matter, we give respect to the one who has been chosen as aneved Hashem.V’kidashto, we treat him with respect because he’s holy to Hashem. Because of his status, his function in this world as the servant of Hashem we accord him privileges and distinctions of honor. כי את לחם אלוקיך הוא מקריב – He’s serving Hashem, and that’s whyv’kidashto, that’s why you honor him above all others.YOUR HOLY SPOUSEAnd now, when we think about these words we hear an echo of the words קדושים תהיו – “And you, theAm Yisroel, should bekadosh” (ibid. 19:2). Not only is akohenakadosh, but every frum Jew iskadosh. What does the wordkadoshmean? It means set aside, set apart for Hashem, something that’s connected to Hashem.Every Jew iskadosh; it says that openly in the Torah that we’re amamleches kohanim v’goy kadosh.And so, when you deal with your fellow Jew, you have to watch out what you say. Of course, when you deal with agoyyou have to watch what you say as well, but it’s not the same at all. Your wife iskadosh, your husband iskadosh. You cannot just hurl words against each other recklessly. Be careful what you say! You have to know who you’re talking to. Would you talk like that to akohenin the Beis Hamikdash?! You have to respect akohen, and you have to respect theAm Kadosh. And just like akohenis treated with an especial dignity because he is holy to Hashem, that same respect and honor should be given to our fellow Jews.ENCOUNTER WITH GREATNESSSo you have to practice up on these truths. You see a fellow Jew, and you say under your breath, “There goes a holy person, one of thegoy kadosh.” That’s how to think when you pass a Jew in the street. It’s an encounter with greatness, withkedusha, and it’s important to get that into your head. And it will only happen if you train yourself to think these thoughts; “That man is holy; he’s from theMamleches Kohanim.”But not only do we have to consider our fellow Jew akadosh, but we have to consider ourselves askedoshim. Just like akohenhas to be careful with hiskedusha,you’re always reminding yourself, “I’m part of thegoy kadoshof Hashem; I’m set aside foravodas Hashem.”And so, since you’re always standing in front of Hashem, you must begin to train yourself to do as much as you canl’sheimshamayim. Little by little you train yourself to think about Hashem in whatever you are doing. And so, when you serve supper to your husband, to your family, why not? You’re a good frum wife, a loyal woman; you’ll say, “Certainly I serve my husband supper. What else should I do? He’s my husband. Any loyal wife would do this.” But now we’re seeing that that is not enough. Your job in this world is to be more than a wife who is loyal to her husband, and to her family. Because while you are doing all of these “mundane” activities, you are doing them with the intention that you are from themamleches kohanimand that you are serving Hashem.FLIPPING THE PANCAKESAnd that’s what Hakodosh Boruch Hu wants from you. That you should become more and morekadosh; more and more set aside for Himin your thoughts.And that means that as much as you can you try to do thingslisheimshamayim, which means that you’re aware that you’re serving Hashem. So you stand at your stove just like akohenstands at themizbeiach, putting onto the fire things to burn up to Hashem. And he’s מהפך בצינורא, he’s turning over the fats and pieces of thekorbanfor Hashem. And you’re standing there atyourmizbeiach, your stove, turning over the pancakes, and you’re serving Hashem no less than akohen. You’re thinking these thoughts; that you’re serving Hashem right now in your kitchen like thekohenserves Hashem in the Mikdash and the status of your home is elevated to a place of the service of Hashem.Now people will say, “Certainly I’m anoivedHashem, certainly. But that’s only part of my life; I have to do other things too. I have a job, I have a family.” And the answer is, no. ואתם תהיו לי ממלכת כהנים tells you that whatever you are doing in life, you’re still akohen Hashem.Look, akohencan also get a job; he also has a family. But he’s still akohen! So you have to go to your office, to your store, whatever it is, to make a living. But you’re still akohen Hashem. You have to take care of your children, feed them, bathe them. But that doesn’t in any way affect your status. You’re part of theMamleches Kohanimand you must keep that in mind always. Hashem took you out of Mitzrayim to be His servant and nothing can change that fundamental truth of your purpose in this world. AYisroelcan never change his function in life.BANGING NAILS L’SHEIM SHAMAYIMAnd so, even if you’re a plumber or a carpenter, and you’re busy all day long, you should know how important it is for you to keep this in mind. Every time you bang in a nail – of course you have to concentrate on doing a good job too; you might bang in a nail incorrectly and then you’re being paid for nothing, you’re aganav– but in addition to doing your best on the job, you have to add the thought, “I’m doing this because it’s the will of Hakodosh Boruch Hu. I have to work, I have to make a living, I have to get married, I have to support a wife, I have to support my children.” Of course if you have a rich father-in-law who’s willing to support you, then you could sit in akollelall your life; and even the kollel man has to be reminded to keep Hashem in his thoughts always. That’s exactly how we have to think and that is the motivation that is chiefly prized by Hashem.And so it doesn’t matter what you do, who you are. You could be a dentist, a shoemaker or an errand boy – whatever it is, that’s all incidental to what you really are. Because your chief profession is that of being part of theMamleches Kohanim. Now don’t think it’s just amashaland a piousdrasha. No, Hakodosh Boruch Hu expects us to take all the hints inVayikra, theTorasKohanim, and expand on it with your own mind in many other directions.That’s your business in life. And therefore as much as possible, in everything you do, you should keep in mind that you are serving Hashem. And everything you do, at home, at work, on the, street should be motivated by this awareness. Now it doesn’t mean that everything must be done that way or else you don’t do it. We are human beings and we try our best. We aspire to bekohanimas much as possible and therefore if we could add an additional intent to the things we do, and even say something to that effect, we train ourselves to be more and morekadoshand we fulfill our function in life as akohen, akadoshwho is set aside for Hashem.When you allow this thought to enter your mind and you gradually continue to practice it, so it begins to take a part in all of your actions, as a share in your thoughts. And after a while you’ll find that part of your intentions in whatever you do islisheim shamayim.You start by thinking and speaking aboutlisheim shamayimand about being from themamleches kohanim v’goy kadoshand it’s all not real, you’re a hypocrite. But that’s the best hypocrite in the world because after a while it begins to penetrate and it becomes a genuine intention that participates in all of your motivations.THE DELICIOUS FRUIT OF PARSHAS TZAVThe great ideal, the important attitude that we are theMamleches Kohanim, and that our lives, our behavior, and our thoughts, are to be patterned after thekohanimin the Mikdash, must be for us a seed that is planted in our minds, a seed that you must water and nurture all the days of your life. And the more thought that you put into thisavodah, the more this seed ofMamleches Kohanimwill grow in your mind into beautiful and delicious fruit. The more you water this ideal, by thinking about what we’re speaking about tonight, the more you will understand that everything that you do in your life, Hashem looks at it as if it is theavodas hakohanimserving in the Beis Hamikdash.And as the years pass by, the ideal of being from themamleches kohanimgrows upon you and it becomes a stronger and stronger part of your personality until finally, before you realize it, it occupies a very big part in all of your motivations, and you actually begin to live life as one of themamleches kohanim. And just like when thekohanimwere chosen by Hashem it is written: והיו לי הלויים – “To be Mine,” it meant to be especially Mine forever, so too the nation as a whole was chosen to be theMamleches Kohanimwith that same word. ואתם תהיו לי ממלכת כהנים – “And you shall be forMea Kingdom of Priests,” is the mark of eternal honor. “Wherever it says לי, “For Me,” it shall never cease in this world and in the World to Come” (Vayikra Rabbah 2:2). It’s a mark of distinction that we must live up to, to be always aware that all of our actions must be for the purpose of serving Hashem. And if we keep that in mind always, then we become thegoy kadosh, the nation set aside for Hashem in eternity. See acast.com/privacy for privacy and opt-out information.