Dedicated by Dovid & Esti Lowinger (Wesley Hills, NY)
לעלוי נשמת שלמה בן אברהם פנחס הלוי ז״ל

Dedicated by Yosef Nawlo (Brooklyn, NY)
l’zechus refuah sheleimah Chaya bat Seli

Parshas Tzav 5786

Under the leadership of Reb Simcha Zissel Brodie, the Kelm Yeshiva embodied the principles of mussar, fostering both intellectual growth and ethical development. Through rigorous study and introspection, students were guided on a transformative journey toward spiritual maturity and ethical excellence.

In the Talmud Torah, every detail was meticulously attended to by a dedicated shamash, responsible for various tasks ranging from arranging benches to distributing aliyos and even handling garbage disposal. Rav Yeruchom Levovitz, one of the esteemed prodigies of the yeshivah, was assigned the duty of lighting the lamps. His devotion to this task was noted by all who observed him.

Rav Yeruchom recounts that serving as a shamash was not limited to the talmidim; even Rav Simcha Zissel, the rosh yeshivah himself, had his own task. This duty entailed taking out the basins of water used by the kohanim to wash their hands before duchening. While still a novice in the Talmud Torah, Rav Yeruchom was unaware that this honorable duty belonged to the Alter. As a result, when he saw his rebbe carrying them, he quickly volunteered to replace him. Rav Yeruchom described the Alter’s reaction: “He gazed at me sternly, conveying: You are new...You don’t know anything happening around you!”

When I first read this story over a year ago (Rav Yeruchom, Judaica Press), I found myself pondering the message that Rav Simcha Zissel was trying to convey. I concluded that even seemingly small actions hold significant value as mitzvos. Engaging in these small mitzvos allows us to maintain a connection to the Divine even amidst mundane tasks. With his piercing gaze, the Alter was telling the young bachur, “You are still young; you don’t realize that even the small things bear tremendous value, and it is unprecedented to even offer to take this away from me.”

As I learned the parashah this week and encountered the various avodahs of the kohen, one particular service seemed ironic and perhaps beneath the dignity of the kohen’s stature. Then, I was reminded of the story of Rav Simcha Zissel, and my observation was confirmed.

The parashah opens up with the avodah of the kohanim (Vayikra 6:3):

ולבש הכהן מדו בד ומכנסי בד ילבש על בשרו והרים את הדשן אשר תאכל האש את־העלה על־המזבח ושמו אצל המזבח.

The priest shall dress in linen raiment, with linen breeches next to his body; and he shall take up the ashes to which the fire has reduced the burnt offering on the altar and place them beside the altar.

 This service, involving the removal of ashes, marks the first avodah of the day. The kohen scoops up a shovelful from the innermost ashes on the altar and places them on the floor of the chatzer. While seemingly utilitarian, as it involves cleaning the ashes from the Mizbei’ach, it is nonetheless a priestly service.

The holiest services are performed by the kohen gadol on the holiest day of the year. So, the avodah of the terumas hadeshen, the removal of ashes, might seem lowly and out of place for the holy kohanim to perform. Moreover, before performing this service, one which would undoubtedly soil his clothing, the kohen does not don an old pair of pants and a shirt; rather, he is commanded to get dressed in the priestly garments. The question arises: Why must he be dressed in a holy manner? And why does the kohen perform this avodah at all; why not leave it to the janitors of the Beis HaMikdash?

Rabbeinu Yonah enlightens us with golden words that not only shed light on the avodah of the kohen, but also on our collective avodah.¹

צוהו ללבוש בגדי כהונה אשר יתפאר בהם ירים את הדשן להראות שמעלת האדם הגדולה אשר בה נחשב היא בעשותו עבודה לאלקיו ואפילו בדרך הבזויה בעיני הבריות זו היא רוממותו.

Expounding on Rabbeinu Yonah, the Torah conveys to us that when the kohen wears the priestly garments while removing the ashes, it elevates the seemingly mundane task into a sacred duty of G-d. Despite appearing insignificant or undignified to others, the kohen’s dedication to fulfilling his avodah in every aspect, even those perceived as lowly by worldly and societal standards, holds great significance in the eyes of HaKadosh Baruch Hu. Avodas Hashem is solely about fulfilling the will of the King, without regard for worldly perceptions or standards.

Rabbeinu Yonah explains that there is the possibility of the kohen soiling his clothing, and the Torah is “חס על ממונו של ישראל — it pities the money of Jews.” Nevertheless, simultaneously, a fundamental life lesson takes precedence over his blackened shirts and the extra trips he has to make to the well, schlepping buckets of water. That is, it’s not about the commandment; it’s about the Commander. Therefore, it doesn’t suffice for the kohen to merely perform this particular avodah; he must dress up for it to remind us that even for a seemingly low avodah, for Hashem, there is no such thing as low. Rather, it’s about fulfilling His will. And for that, befitting attire must be donned.

The fundamental principle is also expressed in the Yerushalmi, which expounds on this avodah:

אמר רבי לוי כתיב (ויקרא ו) ולבש הכהן מדו בד והרים את הדשן אלא שאין גדולה בפלטין של מלך.

Rebbi Levi said, it is written, “The kohen shall don his tunic and he shall separate the ash.” Now, even though it doesn’t befit the kohen to perform this menial task of removing the ash, no personal prominence is recognized in the palace of the king.

The Korban HaEida explains this concept further, stating that this task was specifically designated to the kohen, although it could have been delegated to a non-kohen. This conveys the message that no one is too important or too holy to perform what is perceived as even a lowly job in the Beis HaMikdash.

The lesson that emerges from the ash removal of the kohanim echoed by the gaze of the Alter of Kelm is that nothing is small in the eyes of the Almighty.

Naturally, we aspire to achieve grand accomplishments, to make significant differences, and to overcome overwhelming challenges. However, the Torah reminds us that there is a different measure for what is considered big and grand. That measure is the ratzon Hashem, the will of G-d, which does not differentiate between small and large, both in quality and quantity. We must realize that even the seemingly small actions are cherished and beloved by Hashem.

This connects directly to the idea of seor sheb’isa. Even the smallest amount of chametz disqualifies the matzah. Not just physically, but within us as well. Matzah represents purity, the yetzer tov, a clean and simple avodah. When we allow even a little “smallness” to creep in, the thought that something is insignificant, that itself can contaminate the whole thing.

In terms of the quality of a mitzvah, tasks such as picking up a tissue in shul, peeling potatoes for Shabbos, or taking out the garbage, when done with the right intentions, are all in line with the ratzon Hashem. Similarly, in terms of quantity, performing a single action like averting our eyes from inappropriate sights, offering a single heartfelt prayer, or giving just one dollar with a smile, holds immense value in the eyes of Hashem. Therefore, we remove the word “just” from our vocabulary, as we are not the judges. Hashem is the one who decides, and in His eyes, it’s all one entity — His will.

When we fulfill the will of Hashem, we live up to the golden fundamental of Rabbeinu Yonah and adhere to the gaze of the Alter. •