The Illusion of the Self-Made Person
This is not a fundraising message. But an important message from the parasha can be easily understood and appreciated from a fundraising paradigm.
One of the realities of day school economics is that community support is essential for financial stability. This means that our schools must be supported by those families whose students are currently enrolled, by those whose students will be enrolled, and by those whose students have graduated – even long ago. Families whose students will be enrolled or are currently enrolled derive direct benefit from their efforts on behalf of our schools. It is sometimes more difficult to reach out and secure the support of those who have graduated and from their families. These individuals and families may feel that they have moved on. They reason that when they were beneficiaries of the community’s schools they supported them but now this responsibility has passed to others. This seems to be a reasonable perspective.
Of course, it can be countered that financial stability requires the broadest possible support. However, our parasha suggests that the Torah places upon us an ethical obligation to continue to support the schools that have provided the foundations upon which we built our futures. The implications of this imperative extend well beyond our attitude toward our schools. This ethical imperative is directly related to seeing ourselves realistically and it is fundamental to grounding ourselves in proper humility.
And it was on the eighth day, Moshe summoned Aharon, his sons, and the elders of Israel. (Sefer VaYikra 9:1)
1. The eighth day and the seven days of consecration
After the completion of the fabrication of the Mishcan, its components were brought to Moshe. Hashem commanded Moshe to initiate a consecration process. This process involved the offering of daily sacrifices, anointing the Mishcan, its components, Aharon, and his sons, and its daily dismantling and erection. This consecration extended for seven days and is described in Parshat Tzav. During this period Moshe served as the kohen gadol. He offered the sacrifices, performed the anointing, and even disassembled and erected the Mishcan daily.
Parshat Shemini describes the events that took place on the eighth day of the dedication of the Mishcan. On this day, Aharon and his sons, for the first time, served in the Mishcan and performed the services. On this day, the presence of Hashem descended upon the Mishcan. Hashem's flame came forth and consumed the sacrifices.
In the above passage, the events of this day are described as occurring on the eighth day. Our Sages maintain that the date of these events was the first of Nisan. Yet, rather than identifying the events with their date, the Torah identifies them with the eighth day.
Rabbaynu Bachya makes an interesting comment on this issue. He explains that the number eight has a special significance and for this reason the day is identified as the eighth day. His explanation of the significance of the number eight begins with a discussion of the number seven.
For six days Hashem made the havens, the earth, the sea, and all within them. And on the seventh day He rested. Therefore, Hashem blessed the Sabbath day and sanctified it. (Sefer Shemot 20:11)
2. The prevalence of the number seven in the Torah
Rabbaynu Bachya notes that the number seven is very popular in the Torah. The Sabbatical cycle is composed of seven years. The Jubilee cycle is composed of seven Sabbatical cycles. The festivals of Pesach and Succot are each observed for seven days. The primary period for the mourning of a close relative is seven days. Marriage is celebrated for seven days. Another example, not noted by Rabbaynu Bachya, is the seven weeks between the second day of Pesach and Shavuot. What is special about the number seven?
Rabbaynu Bachya suggests that the number seven derives its significance from creation. The universe was created in six days and Hashem rested on the seventh. In the other instances of its use, the number seven is selected as a reference to the creation narrative.
One conclusion that emerges from Rabbaynu Bachya’s comments is that the number seven represents a complete cycle in time. The creation narrative establishes this number of days as a complete cycle and the Torah employs the number seven whenever it deals with a complete cycle in time.
Before returning to the number eight, Rabbaynu Bachya asks an interesting question. Why was Aharon not installed on the seventh day rather than on the eighth? Installing Aharon on the seventh day would be consistent with the model of the creation narrative. The universe was fashioned in six days and the seventh day was designated as Shabbat – the special or ultimate day of the cycle. Following this model, Moshe should have conducted the preliminary initiation of the Mishcan for six days – building up to the culmination of the seventh day. On the seventh day Aharon and his sons, the kohanim, should have been installed. Why did the installation take place on the eighth day?
This question brings Rabbaynu Bachya to his interpretation of the number eight. The number eight is the integer immediately after seven. It is the first day after the completion of the cycle of seven days. In other words, it is day one. One represents uniqueness and unity. The kohen gadol’s installation took place on this day because he is unique. At any given time, there is only one kohen gadol. Furthermore, he serves the One G-d.
And you should sanctify the fiftieth year and declare freedom in the land for all its inhabitants. It will be the Jubilee for you. Each man will return to his portion. Each person you will return to his family. (Sefer VaYikra 25:10)
3. Aharon was not installed until the eighth day
The main point of this interpretation of the number eight is that is represents a new beginning after the completion of a seven day cycle. This aspect of Rabbaynu Bachya’s analysis is supported by a number of examples. In the above passage, the Jubilee year is described by the Torah as the fiftieth year. Similarly, Shavuot is observed on the fiftieth day after counting forty-nine days from beginning with the second day of Pesach. In each of these instances the ultimate day or year does not represent the completion of a cycle. Instead, the completion of the cycle precedes and is preparatory to observance of the ultimate day or year.
This is most easily understood when Shavuot is considered. Pesach recalls our redemption from Egypt and Shavuot recalls the Sinai Revelation. After leaving Egypt, our ancestors did not immediately receive the Torah. A period of preparation was needed before they were suited to experience Revelation. Only after this preparatory period was completed did Revelation take place. After seven weeks were completed, Revelation took place of the fiftieth day.
In contrast, Shabbat is the culmination of the week. The six days of the week build-up to and culminate with Shabbat. Similarly, the six years of the Sabbatical cycle progress toward and culminate with the Sabbatical year.
Aharon and his sons assumed their roles after the completion of a preparatory or consecration period. This period extended through a complete cycle of days. With the completion of this preparatory period – on the eighth day – Aharon and his sons assumed their roles.
From the opening of the Ohel Moed you should not go forth for seven days – until the completion of the days of your consecration. Because for seven days you shall be consecrated. (Sefer VaYikra 8:33)
4. The eighth day and is related to the seven preceding days
Rabbaynu Bachya’s comments present one obvious problem. The closing passages of Parshat Tzav described the preparatory process as encompassing seven days. One of these passages appears above. Our parasha begins with the first day after the completion of the process. It is a new beginning – the first day after the completion of the consecration period. This could have been better communicated by referring to this day simply as the “next day”. The parasha should have opened by declaring that it describes the events of the next day. Alternatively, it should have introduced its narrative by describing the day as “the day after completion of the seven days”. Referring to this day as the eighth day actually connects it to the previous seven. Rather than communicating that this day is a new beginning, this description suggests that this day is a continuation of the seven that preceded it!
This question suggests that Rabbaynu Bachya’s comments deal with only one aspect of the Torah’s description of this day. As he suggests, referring to this day as the eighth day does communicate that it represents a new beginning. However, the reference also communicates continuity and connection with the previous eight days. It communicates that this day could not have occurred without the preceding seven. In order to understand this message more thoroughly and to appreciate its importance, we must consider an interesting aspect of these seven days.
And Hashem spoke to Moshe saying: Take Aharon, his sons with him, the vestments, the oil of anointing, the bullock of the sin-offering, the two rams, and the basket of matzot. (Sefer VaYikra 8:1-2)
5. Moshe’s service as kohen gadol
As explained above, during these seven days, all of the service in the Mishcan was performed by Moshe. He functioned as the kohen gadol. This raises a question. The kohen gadol wears eight special vestments when performing his service in the Mishcan. Without these vestments the service of the kohen gadol is rendered invalid. Did Moshe wear these vestments? Our Sages respond that Moshe wore an ordinary white garment. If Moshe was serving as kohen gadol but did not wear the special vestments, why was his service not rendered invalid?
The first step in answering this question is revisiting the function of the kohen gadol’s vestments. In introducing these vestments the Torah describes them as designed for the honor and glory of the kohen gadol. In other words, these garments conferred status and honor upon the kohen gadol. These vestments were fundamental to endowing upon the one who donned them his status as kohen gadol. In fact, in the second Bait HaMikdash – Sacred Temple – the oil of anointing used to appoint the kohen gadol was not available. In its stead, each new kohen gadol was consecrated by donning the special vestments of his office. The vestments endowed him with the status of kohen gadol.
Apparently, these vestments were necessary for Aharon and his successors to assume the role of kohen gadol. The vestments endowed them with their status. Without them their service was rendered invalid. However, Moshe did not require vestments to function in the role of kohen gadol. His spiritual prominence was itself adequate to qualify him for the office of kohen gadol. All others derived their status from the vestments of their office. Moshe’s status derived from his innate spiritual grandeur. He did not require special vestments. He could serve as kohen gadol in an ordinary white garment.
In short, Moshe differed from Aharon and every other person who would serve as kohen gadol. Vestments did not confer upon Moshe his status. All others who followed Moshe required the kohen gadol’s vestments in order to function in their office.
There is another even more obvious difference between Moshe and his successors. Moshe did not require a period of consecration. He was commanded by Hashem to assume the role of kohen gadol and he immediately performed his assigned task. Aharon was first consecrated for seven days. Every subsequent kohen gadol repeated this process of seven days of consecration.
And a flame went forth before Hashem. It consumed from upon the altar the olah-sacrifice and the fats. The entire nation saw and they gave forth praise and fell upon their faces. (Sefer VaYikra 9:24)
6. Greatness is built upon a foundation
Let us now return to our question. Why is the first day of Aharon’s service as kohen gadol described as the eighth day? This day had two characteristics. It represented the first day of Aharon’s service. However, it was also closely connected to the preceding seven days. It was a consequence of those days. Without the seven days of preparation and consecration, Aharon could not have assumed his role.
The message is profound. Aharon achieved greatness. His service as kohen gadol completed the establishment of the Mishcan as the representation of Hashem’s presence in the camp of Bnai Yisrael. As described above, Hashem’s flame came forth in response to the sacrifices offered by Aharon and not in consequence of Moshe’s service. Nonetheless, Aharon’s historic achievement was attained only after extensive preparation. Seven days of preparation and consecration made possible the achievements of this eighth day.
The message to Aharon and his successors is that we are not self-made. We have the capacity to decide whether and how we will build upon the foundations that support our growth. But we each develop ourselves by building upon the foundations that others have labored to provide.
The Torah recognizes the temptation to forget this lesson. If we can dismiss the seven days of preparation and consecration, then we can believe that our accomplishments on the eighth day are solely to our own credit. For this reason the Torah tells us that each first day is also an eighth day. Each new step we take in life builds upon the steps previously taken. We are made by others and their efforts.
How we treat parents, teachers, friends and relatives who have supported us, and the schools and institution that created our foundations is the mark of our humanity and humility. We are not self-made. We are the product of all of these others. Our appreciation of them is an acknowledgment of who we truly are and the work of these others to help us become who we are.