Parshas Tetzaveh
1. On the verse "ואתה הקרב אליך את אהרן אחיך גו׳ לכהנו לי" ("And you, bring near to you Aharon your brother, etc., lechahano li — to be kohanim to Me"),1 Rashi pauses over the words "And you, bring near to you" and explains: "לאחר שתגמור מלאכת המשכן" ("After you finish the work of the Mishkan").
We must understand:
a) From where does Rashi derive that the command to Moshe to make Aharon and his sons kohanim means that he should do this (not immediately, but) "after you finish the work of the Mishkan"?
The question is even stronger: the command "ועשית בגדי קדש גו׳" ("And you shall make holy garments, etc.") in the following verse, and likewise the command "ואתה תדבר אל כל חכמי לב גו׳" ("And you shall speak to all the wise-hearted, etc."), which appears one verse further on, Moshe certainly had to carry out earlier (for this is, after all, part of the work of the Mishkan). Why, then, should we learn that the command "And you, bring near to you" differs from the other commands — that its fulfillment is to come later, only "after you finish the work of the Mishkan"?2
b) With his explanation "After you finish, etc.," Rashi is only explaining when the "bringing near" is to take place. Why, then, does he quote (before his explanation), in addition to the word "bring near," also the words "And you"3 and "to you"?4 This implies that Rashi's proof for explaining "after you finish the work of the Mishkan" comes precisely from the words "And you, bring near to you."
2. The commentators say that Rashi must learn that the fulfillment of the command "And you, bring near to you" comes "after you finish, etc." because the bringing near of Aharon and his sons "lechahano li" was accomplished through the priestly garments (as is stated two verses later:5 "ועשו את בגדי אהרן לקדשו לכהנו לי" — "And they shall make Aharon's garments, lekadsho [to sanctify him], lechahano li"); and likewise through the inauguration during the days of the Miluim (as is stated further on in the sidra:6 "וזה הדבר אשר תעשה גו' לקדש אותם לכהן לי" — "And this is the thing that you shall do, etc., to sanctify them, lechahen li") — and this, after all, took place only after the completion of the work of the Mishkan.7
It is difficult, however, to say this. For [besides the fact that this does not answer the question: why does Rashi also quote the word "to you"?8] according to Rashi's approach, the "lechahano li" of our verse and the "lechahano li" stated regarding the making of the priestly garments (and likewise the "lechahano li" of the section on the Miluim) are two separate matters, as will be explained below.
3. On the words "lekadsho lechahano li" stated regarding "And they shall make Aharon's garments," Rashi explains: "לקדשו להכניסו בכהונה ע"י הבגדים שיהא כהן לי ולשון כהונה שירות הוא, שנטריאה בלעז" ("Lekadsho: to bring him into the kehunah through the garments, so that he be a kohen to Me; and the term kehunah denotes service, שנטריאה in the vernacular").
The commentators say9 that Rashi here explains two matters: a) that "lekadsho" and "lechahano li" are not two separate matters, but rather "lechahano li" is the explanation of "lekadsho."10 b) that "lechahano li" does not mean to make him into a kohen (a title of status, shem hato'ar) — for "the term kehunah denotes service," and the expression "to make him into a servant" does not fit this — but rather the meaning is "to bring him into the kehunah": to bring him into (the activity of) kehunah (service).
And the commentators explain that Rashi gives this explanation of "lechahano li" only at the verse "And you shall speak, etc." — even though the same term already appears earlier, in the verse "And you, bring near to you" — because the main thing Rashi wishes to say here is not the meaning of "lechahano li," but that it is one matter with "lekadsho": in what does "lekadsho" consist? — in "bringing him into the kehunah." And in stating the expression "to bring him into the kehunah" (which is the translation of "lechahano li"), Rashi adds "and the term kehunah denotes service," thereby proving that "lechahano li" does not mean to make him into a kohen, but "to bring him into the kehunah," as above.
However, this is not understood:
a) The very fact that Rashi must add "and the term kehunah denotes service" in order to prove that "lechahano li" means "to bring him into the kehunah" proves that he regards this as a novelty.11 He should therefore have stated the explanation "to bring him into the kehunah," together with the proof "and the term kehunah denotes service," at the words "lechahano li" that appear earlier — so that the student should not make any error12 in the meaning of these words when he learns them for the first time!
b) True, "the term kehunah denotes service" — yet the word "kohen" everywhere is a title of the person.13 Why, then, should we not learn14 that "lechahano (li)" means to make him15 into a kohen?16
It is therefore proven that the words "lechahano li" in themselves can indeed also be translated as to make him into a kohen.17 And that is why Rashi does not explain "lechahano li" at the verse "And you, bring near to you," for there the words carry their plain meaning. And the reason that further on Rashi must explain that "lechahano li" means "to bring him into the kehunah, etc., denotes service, etc." is because there it stands together with "lekadsho," as will be explained.
4. In "lekadsho lechahano li," stated regarding "And they shall make Aharon's garments," Rashi found a difficulty:
Already in the verse "And you, bring near to you, etc., lechahano li," Moshe had been commanded to make Aharon and his sons into kohanim — and there the verse does not connect "lechahano li" with the making of the priestly garments, that is to say, even without the garments Moshe (could and) did make them into kohanim. What, then, is the meaning of "And they shall make Aharon's garments, etc., lechahano li," as if to make Aharon into a kohen it was necessary to have the garments?
One could have answered, in a forced manner, that "And you, bring near, etc., lechahano li" of our verse also means that this should be through the garments. It is just that at first the verse states the essential matter (that he should make Aharon and his sons into kohanim), and afterward, when it speaks of the command to make the priestly garments, it explains how the matter is accomplished: that "lechahano li" comes about through the garments.
Rashi, however, does not want to learn this way [besides the fact that this is forced]. For if later on the verse only explains how "lechahano li" is accomplished, while the "lechahano li" itself here is the same as in the preceding verse, then the verse here should have used the same wording as earlier. Why, then, does it state regarding the command "And you, bring near" only "lechahano li," whereas regarding the priestly garments it states "lekadsho lechahano li"?
One must therefore conclude that through the garments something new and greater is accomplished than through "bring near, etc., lechahano li." That is why Rashi explains "lekadsho, to bring him into the kehunah through the garments, etc.": through the garments18 there is accomplished "lekadsho, to bring him into the kehunah," as will be explained.
5. As stated above (section 3), the word "kohen" is (not a name derived from the activity,19 meaning one who serves, but rather) a title designating a particular class of people who possess within themselves a certain distinction, because of which they are connected with kehunah, service (he is a servant). After Aharon and his sons were anointed to the kehunah, they and their children until the end of all generations are called by the name "kohanim," and before that, the firstborn were called "kohanim."
And just as the name "kohanim" for the descendants of Aharon is not a name of activity, but a title and a distinction (which is why all the sons of Aharon are called "kohanim," even those who have not been inaugurated20 for the service,21 and even those who are disqualified from the service22), so too the earlier name "kohanim" for the firstborn was a title and a distinction.23
And this is the difference between the "lechahano li" stated regarding "And you, bring near to you" and the "lekadsho lechahano li" that is accomplished through "Aharon's garments": first, Moshe was commanded to distinguish Aharon and his sons from all other Jews24 and make them into (a class of) kohanim; and afterward he was instructed "lekadsho lechahano li": that (after they will already be "kohanim"25) he should (through the garments26) sanctify them and bring them into the kehunah,27 into "service," that is to say, bring them into the service of the kehunah.
6. According to the above — that the meaning of "lechahano li" in the verse "And you, bring near to you" is to make Aharon and his sons into kohanim, unlike "lekadsho lechahano li" regarding the garments [and likewise "לקדש אותם לכהן לי" stated regarding the Miluim], which means to bring them into the service of the kehunah — it is understood that from the standpoint of "bring near, etc., lechahano li" alone, one could have learned that Moshe was commanded to make them into kohanim immediately. Rashi's compelling reason for learning "after you finish the work of the Mishkan" comes from the wording "And you, bring near to you," in line with the precise reading noted above in section 1.
The explanation of this is as follows:
Why does it state in the command to Moshe (that he should make Aharon and his sons into kohanim) "And you, bring near to you,"27 that Moshe should bring them close to himself?28 It is because Moshe was already then a kohen.29 And therefore G‑d told him, "And you, bring near to you Aharon and his sons, etc., lechahano li": that he should bring Aharon and his sons close to himself, so that they too should be kohanim.29
However, it is still not understood:
a) Even if it would not state "And you, bring near to you," but only "lechahano li," the meaning of the command would seemingly be clear. For what purpose does the verse emphasize "And you, bring near to you"?
b) The question is even stronger: Moshe's unique distinction consisted (not in the matter of the kehunah, but) in other matters, with which kohanim seemingly have no connection. [And as learned earlier in Parshas Yisro,30 only Moshe could ascend the mountain, whereas "הכהנים גו' יתקדשו גו'" ("The kohanim, etc., shall sanctify themselves, etc.").] Why, then, should it be said regarding "lechahano li," "And you, bring near to you," which indicates that through their becoming kohanim they will come close to Moshe's level?
To this Rashi explains: "after you finish the work of the Mishkan":
Had Aharon and his sons become kohanim before the completion of the work of the Mishkan, even if they would have offered sacrifices (like the firstborn, who performed the service although they had no priestly garments), it could indeed not have been said of this "And you, bring near to you." For even the "כהנים הנגשים אל ה' - להקריב קרבנות" ("kohanim who approach G‑d — to offer sacrifices")31 were a "מחיצה לעצמם" ("partition unto themselves") and were not permitted to approach (not only the place where Moshe stood, but) even the place where Aharon stood.32 But "after you finish the work of the Mishkan," when the kohanim who perform the service enter the Mishkan, the very place into which Moshe would enter to hear the word of G‑d33 — then, although in order to become fit to actually perform the service one had to reach the stage of the priestly garments (as above, section 5), nevertheless, since also the earlier "lechahano li" has as its essence and distinction34 the performing of the service in the Mishkan (only that the actual practice was lacking — similar to kohanim today, or to kohanim before they have been inaugurated for the service), it is therefore said of this "And you, bring near to you."
7. According to the above — that also "lechahano li," which means the very essence of the kehunah, came about only "after you finish the work of the Mishkan" — a question in law is resolved. The law is that a kohen who served idolatry may not serve in the Mikdash.35 The question then arises: Aharon built an altar before the Golden Calf36 [and Rashi's view37 is that when building an altar for G‑d there must be "תחלת עשייתו לשמי" ("its initial making for My Name"), from which it emerges that building an altar is a matter of "having served"38]. True, Aharon's intention in "ויבן מזבח" ("he built an altar") was "לדחותם" ("to delay them"),39 but in actuality he built the altar "לפניו" ("before it"), before the Calf. How, then, was he permitted afterward to perform the service in the Mishkan?40
But according to the above, that Aharon and his sons became kohanim only after the completion of the work of the Mishkan, this is answered simply: the law of a kohen who served idolatry, etc., applies only if at the time that he served he was a kohen; and since at the time of building the "altar before it" Aharon was not yet a kohen, he was not included in the category of a "kohen who served, etc."
8. From among the matters of the "יינה של תורה" ("wine of Torah") contained in this explanation of Rashi:
Moshe Rabbeinu, although he was the shepherd of all Jews of his generation, and also of all later generations,41 was nevertheless commanded, "And you, bring near to you Aharon, etc., מתוך בני ישראל ("from among the Children of Israel"), lechahano li" — from among the Children of Israel themselves he brought close to himself (by G‑d's command) Aharon and his sons, so that they should perform (later, after being inaugurated into the kehunah) the service in the Mishkan on behalf of all42 Jews.
The same is true of the "אתפשטותא דמשה שבכל דרא ודרא" ("extension of Moshe in every generation"),43 the Nesi'im of Israel44 of each generation, down to the Previous Rebbe, the Nasi of our generation: although the role of a Nasi is to influence all Jews,45 and in the words of Rashi,46 "הנשיא הוא הכל" ("The Nasi is everything") [which is why they are called "ראשי אלפי ישראל" ("heads of the thousands of Israel"), like a head, which imparts vitality to all the limbs, even to the nails47],
there nevertheless exists the conduct of "And you, bring near to you, etc., from among the Children of Israel": to those who walk "בדרך ישרה אשר הורנו מדרכיו כו׳" ("in the straight path, as he taught us of his ways, etc.")48 the Rebbe devoted himself in a special way.49 He drew them close and raised them up to the level of "to you," gave them his powers, and took them into the "חיל ה'" ("army of G‑d"),50 so that they should spread his teachings, etc., to all Jews (like the kohanim, who through "bring near to you" received Moshe's power to perform the service on behalf of all Israel).
And since all matters are by Divine Providence, especially when it concerns the Children of Israel, and Divine Providence has chosen these particular Jews to become the Rebbe's disciples, etc., with whom he must occupy himself in a special way according to Torah,51 it follows that this "And you, bring near to you" is by G‑d's command (like "And you, bring near" regarding Moshe Rabbeinu).
9. There are, however, those who claim that they have not yet reached the service of "priestly garments" and "inauguration for the Miluim" — especially since "ידע אינש בנפשי'" ("a person knows his own soul"), and it may be that he has failed in many matters and has not conducted himself as befits a disciple of a Nasi of Israel. How, then, can he have a connection and closeness to the Moshe of his generation, when he is, may the Merciful One save us, "מחולל מן הכהונה" ("disqualified from the kehunah")?
To this Rashi says that even a kohen who in actual practice cannot now perform the service [whether because he lacks the inauguration for the kehunah, or because he is a "ba'al mum" (one with a blemish) or a "chalal" (one disqualified by lineage)] is nevertheless a kohen, and Moshe gives him his powers, for regarding him too it is stated "And you, bring near to you."
— He cannot cease being a "kohen"; this does not depend at all on his choice. His choice consists only in whether he will fulfill his role or, G‑d forbid, not. But his role rests upon him!
Consequently, he has the merit and the responsibility to [correct his "blemishes," remove the "disqualification," put on the "priestly garments," etc., and] perform the service — to the point of performing the service on behalf of all Jews, by bringing them the light of Torah and mitzvos together with the "מאור שבתורה" ("luminary within the Torah"), and making them too into "kohanim."
10. The evil inclination, however, is a "clever one."52 It dresses itself in a cloak of "humility" and begins to argue: You yourself say that you still have enough work with yourself — both in "סור מרע" ("turn away from evil"), healing the blemishes and freeing yourself of the disqualification, and in "ועשה טוב" ("do good"), putting on the priestly garments and being inaugurated into the kehunah. So if "סמוך לפלטין שלך לא כבשת" ("you have not conquered what is next to your own palace"),53 how can you think about another Jew? How will you — knowing who you are — be able to have an effect on him?!
To this Rashi says, "after you finish the work of the Mishkan": Moshe Rabbeinu has already completed the work of the Mishkan for every Jew and accomplished "ושכנתי בתוכם" ("And I shall dwell within them"), within each and every Jew.54 What is demanded of you is to accomplish in the other Jew not something new, but only to reveal the "Mishkan" that is already complete within him (and even this, the revealing of the Mishkan, you need to do not with your own powers but with the power of Moshe, as above, section 8).
It is therefore clear that if only you do not let yourself be misled by the enticements of the evil inclination, and you do your task, you will surely succeed in your work, up to the point of revealing the "משכן דאקרי מקדש" ("Mishkan that is called Mikdash")55 within every Jew.
And this will hasten and bring near the revelation of the (general) Mikdash in its literal sense (the Third Beis HaMikdash), which is also already complete, and needs only to come down and be revealed below,56 with the coming of our righteous Moshiach, speedily indeed.
(From the sicha of Shabbos Parshas Tetzaveh, 5727)
Notes
1) Our parsha, 28:1.
2) Gur Aryeh here, that the novelty in Rashi is "that 'And you' is not joined to the preceding section" (and apparently he explains that this command ("And you shall command") concerns making the Mishkan, which is part of the work of the Mishkan). But see Rashi, Emor (24:2), that the implication of "And you shall command" is "you will eventually command, etc." (that the command concerns kindling the lamps, which comes after the completion of the work of the Mishkan). And although the student has not yet learned Rashi's comment in Parshas Emor, Rashi writes there "and so it is implied," meaning that one can know this also without his explanation (and his saying it there is only in order to resolve a question. See there).
3) According to the Gur Aryeh's explanation (in the preceding note), one may say that Rashi quotes the word "And you" in order to teach us that although the word "And you" (with the additive vav) implies a connection to the preceding section, nevertheless the meaning is "after you finish, etc."
4) Re'em here. See also Gur Aryeh here.
5) 28:3.
6) 29:1.
7) As for why Rashi does not quote the words "lechahano li," and does not even allude to them with "etc." — although Rashi's custom in many places is to quote (or at least allude to with "etc.") also the words from which the proof for his explanation is derived — one may say (according to this explanation) that his intent in "And you, bring near to you," which he quotes before his explanation, is (not to these words, but) to the matter as a whole. This is similar to Rashi's explanation below (28:6) on "And they shall make the Ephod," where his intent is to the matter as a whole (of making the Ephod and even of the Choshen!). And in many places.
8) Regarding "And you," one may say as in the preceding note (or as above, note 3).
9) Re'em there. See also Sifsei Chachamim.
10) Accordingly, it is understood why Rashi writes in his explanation "lekadsho," although seemingly he adds nothing by this (for this is the wording of the verse): the word "lekadsho" (in his explanation) continues into "to bring him into the kehunah," and his intent is to explain that "lekadsho" is by bringing him into the kehunah, as in the text.
11) Especially since from the word "li" joined to "lechahano" it is implied that the meaning of "lechahano" is to make him into a kohen, which is why Rashi had to add "that he be a kohen to Me," as they explain there. And this is also implied by the form "lechahano" (with a vav); see below, note 17.
12) The matter follows a fortiori: if even after it is explained it requires proof, all the more so, when he does not explain it at all, the student will certainly err.
13) See Vayigash 46:22, 26. Yisro 19:22, 24. (And this requires slight further study regarding [OCR unclear: בקרא לך] (14:18) and [OCR unclear: ובתא"ג] there, for "kohen" there refers to Shem — Rashi, Vayeshev 38:24.) See also below, note 19.
14) Especially since this is also implied (according to the Re'em) by the word "li" (and by "lechahano" with a vav), as above, note 11.
15) As in "יהי כהן" ("he shall be a kohen") (Rashi, Shemos 4:14).
16) Also: what novelty does Rashi add in writing "through the garments," when it is explicit in the verse that "lekadsho lechahano li" is through "they shall make holy garments"?
17) In keeping with the plain sense of the wording "lechahano" (with a vav), and not "lechahen." See Chizkuni (28:1), that the vav of "lechahano" is a superfluous vav.
18) Accordingly, it is understood why Rashi adds "through the garments."
19) And as for what Rashi writes above (Vayigash 46:22), "כל לשון כהן משרת לאלקות הוא" ("Every use of the term kohen denotes one who serves G‑dliness"), one must say that the name "servant" here is a title of the person* (the person belongs to the class of servants), to the point that even minors, who in their present state are not fit to serve [since when they grow up they will be fit for service], are called (even now) "kohanim" (Rashi, beginning of Emor). Moreover, we find that even women are called "kohanos" [Berachos 44a. Mishnah, end of Yevamos. And elsewhere — although one may say that "the language of Torah is a matter unto itself, etc." (Avodah Zarah 58b; Chullin 137b)], although they will never be fit to serve; for once Aharon and his sons were chosen to serve, etc., the name "kohen" became a title for all the descendants of Aharon (even the daughters of Aharon).
*) Accordingly, the continuation in Rashi's explanation is all the more understandable: "except for those that denote greatness, etc." — the distinction is only that it is a term of greatness (and not of service), but not a distinction between a title and a name of activity.
20) See Rambam, Hilchos K'lei HaMikdash 5:16 (from Menachos 51b): "A kohen does not begin to serve . . until he brings a tenth of an ephah, etc." See also Rashi, Tzav 6:12.
21) And all the more so with minors (see above, note 19), although they have no connection to serving; unlike adults, who even before they have been inaugurated are able (to be inaugurated —) to bring a tenth of an ephah, etc. Additionally (in the way of halachah): a kohen who served before bringing the tenth of an ephah, his service is valid (Rambam there), unlike one who has not yet grown two hairs (Rambam there, halachah 15).
22) See Rashi, beginning of Emor, that only chalalim are excluded from "the kohanim"; but those with blemishes, although if it had stated only "the kohanim" they would not have been implied, nevertheless, since it also states "the sons of Aharon," they are not excluded from "the kohanim." And see below, the second marginal note to note 28. (And even regarding chalalim, the Rambam writes in Hilchos Bi'as Mikdash 6:10 that the service is valid after the fact. This is not the place to elaborate.)
23) And as for what Rashi writes in Yisro (19:22), "שהעבודה בהם" ("for the service is theirs"), one may say that this is only a proof that they are essentially kohanim, as above, note 19. One may also say that Rashi's intent there is to explain the novelty in "וגם הכהנים גו' יתקדשו" ("And also the kohanim, etc., shall sanctify themselves"): for seemingly, why would one think that the firstborn (the kohanim) would be permitted to ascend? To this he explains, "for the service is theirs": since they perform the service of the Omnipresent,* there is room to think that they are permitted, etc. Accordingly, one can understand why Rashi also quotes the word "And also," and likewise in his explanation, "even."
*) And although seemingly the verse itself explains this — "who approach G‑d" — one may say that Rashi's difficulty was this: the word "the kohanim" itself already conveys that they are servants who approach G‑d, so what does the addition "who approach G‑d" tell us? He therefore explains that the verse introduces two novelties (in the style of "not only this, but also this"): "And also the kohanim" (the title; these are) the firstborn (whose distinction is only this), "for the service is theirs" (even though they are not actually serving. And then he adds a greater novelty), "who approach G‑d to offer sacrifices" (even those who approach to actually offer), "they too should not rely, etc."
24) As in the wording of the verse, "from among the Children of Israel." And according to what is stated in the text, it is understandable why verse 2 (and likewise below, 29:1) does not state "from among the Children of Israel": the separation from the Children of Israel had already taken place before that.
25) According to what is stated in the text, Rashi's wording (29:35) is all the more understandable: "לא נתמלאו ידיהם להיות כהנים ועבודתם פסולה" ("Their hands have not been consecrated to be kohanim, and their service is invalid"). For seemingly: that their service is invalid is a result and consequence of their not being kohanim, and since he has already written "have not been consecrated, etc., kohanim," we automatically know that their service is invalid, so why must Rashi add this explicitly? Rather, he is thereby explaining that his intent in "have not been consecrated, etc., to be kohanim" concerns the matter of service, that their service is invalid. As for the wording "to be kohanim," see the next note.
26) One may say that also the matter of kehunah as "a term of service" [which came about through the garments (and thereby the inauguration for the Miluim)] is [not merely a matter of activity (similar to the distinction of "who approach G‑d to offer sacrifices" over the firstborn "for the service is theirs"; see above, note 23, in the marginal note), but through this a distinction was also added to the person] a level in the person: "lekadsho." This kehunah too is (after he has entered into the kehunah) a title for the descendants of Aharon after the inauguration in the days of the Miluim (similar to what is explained above, note 19, regarding kehunah in general), and before they were inaugurated they are not called "kohanim" with regard to this matter. And see below, the second marginal note to note 28. Accordingly, the wording "lechahano" (with a vav) is all the more understandable: its implication is (as above, note 17) that the person will be a kohen, even though the term kehunah (here) denotes service, for this too becomes a level and quality in the person. And as in Rashi's wording, "that he be a kohen to Me." And likewise below, 29:35, "to be kohanim." And "to bring him into the kehunah" (and not "to make him a kohen"), because the novelty in "lekadsho lechahano li" is the service, except that through this a title for the person also comes about automatically (unlike the "lechahano li" in the preceding verse, whose entire matter is a title in the person; see above, note 19).
27) For seemingly "to you" is superfluous; moreover, it contradicts the continuation, "lechahano li."
28) See Rashi in our parsha, 29:24: "ומשה כהן" ("and Moshe is a kohen"). And it is not reasonable to say (in the plain sense) that he became a kohen only for the duration of the days of the Miluim (meaning that he was punished and the kehunah was not given to him — Rashi, Shemos 4:14 — and afterward it was given to him for the duration of the days of the Miluim, and afterward taken from him again!). Rather, it is reasonable that after the days of the Miluim the kehunah ceased from him. This is implied in any case, for the taking of the kehunah from Moshe is connected with "he (Aharon) shall be a kohen" (Rashi there), and this began at the end of the days of the Miluim. Or one may say that he holds like the opinion (Zevachim 102a) that the kehunah ceased only from the descendants of Moshe. And what Rashi says (Shemos there), "and you a Levite," his intent regards its conclusion there, "his sons shall be called by the tribe of Levi."* And what Rashi says (Emor 21:22), "that they were permitted to a non-kohen, for Moshe ate the meat of the Miluim," the commentators on Rashi there have already addressed this; see there.** See also Likkutei Sichos Vol. 32, p. 28ff.
*) See at length Likkutei Sichos Vol. 26, p. 2 (note 16), in explaining Rashi (Shemos 1:21), "houses of kehunah and Leviyah": both of these (kehunah and Leviyah) refer to Moshe (for Aharon was born before "they kept the children alive"). His intent in "kehunah and Leviyah" is to Moshe and to his sons, or to two periods in Moshe himself. And from the fact that he mentions kehunah before Leviyah, it is proven that he was a kohen also before the days of the Miluim.
**) Perhaps one may say that Moshe's kehunah, since he served in a white robe, did not contain the matter of "lekadsho lechahano li," and he is therefore considered a non-kohen with regard to this kehunah (see above, note 22). Accordingly, the initial supposition that a kohen with a blemish is permitted to eat the most holy offerings (although it is plain that a non-kohen, who is not of the seed of Aharon, is forbidden them) is all the more understandable: a kohen with a blemish too, although he is disqualified from the service (shirus), has the title of kehunah, and not the "lekadsho lechahano li" that denotes service.
29) See similarly Ibn Ezra here.
30) 19:22, 24.
31) See Rashi there, 22. See above, note 23, in the marginal note.
32) Rashi there, 24.
33) Terumah 25:22. Rashi there.
34) See above, note 19.
35) Menachos 109a. And so too in the plain meaning of Scripture, for this law is derived there from verses. See Rashi, II Kings 23:9.
36) Ki Sisa 32:5.
37) Yisro 20:21.
38) Similar to slaughtering: although it is valid when done by a non-kohen, nevertheless according to the opinion of Rav Sheshes (Menachos there), even one who slaughtered to idolatry, his offering is not a pleasing fragrance. And even according to Rav Nachman there, the Rambam wrote (Hilchos Bi'as Mikdash 9:13) that one who slaughters to idolatry, even unwittingly, should not serve ab initio.
39) Rashi, Ki Sisa there.
40) And although the law that he may not serve, etc., is from the words of the Prophets, introduced at a later time, it is plain that G‑d forbid to say of Aharon the Kohen that there was in him something of such a nature that at a later time a kohen would be disqualified through it. Compare the saying of our Sages that "He will clothe them in the future" (Yoma 5b). See also Sanhedrin 90b. And elsewhere.
41) See Zohar III, 273a. See also Tanya, ch. 44: "A small fraction . . illuminates the whole of Israel in each and every generation, etc."
42) See Rashi, Bamidbar 3:12: "that Israel would hire them, etc."
43) Zohar there. Tikkunei Zohar, Tikkun 69. And elsewhere.
44) See Tikkunei Zohar there: "in every tzaddik and sage." See also Bereishis Rabbah 96:7. Nevertheless, this "extension, etc." exists also in each and every Jew (see the sources cited in note 41), as stated in Tikkunei Zohar there, "up to six hundred thousand" (meaning the generation as a whole; see there and in the Zohar there), and one may say that through the "tzaddik and sage" it is afterward drawn into all of Israel.
45) See at length Likkutei Sichos Vol. 4, p. 1050ff., p. 1315.
46) Chukas 21:21. Compare Rambam, Hilchos Melachim (3:6): "His [the king's] heart is the heart of the entire congregation of Israel"; see Likkutei Sichos Vol. 8, p. 133, note 59. See also Likkutei Sichos Vol. 9, p. 165ff. Vol. 33, p. 135ff.
47) See Tanya, ch. 2.
48) Iggeres HaKodesh, sec. 27.
49) See Likkutei Dibburim Vol. 2, 291a. See also Iggeres HaKodesh, end of sec. [OCR unclear: זך], and its explanation.
50) Wording of the Rambam, end of Hilchos Shemittah V'Yovel. See there: "And not the tribe of Levi alone, but each and every person, etc." See also the sicha of Simchas Torah 5661 (printed in Sefer HaSichos 5702, p. 141ff.) concerning one who goes out to the war of the House of David. See there.
51) See Likkutei Dibburim there.
52) See Hayom Yom, p. 64.
53) Tosafos, s.v. Kibbush Yachid, Avodah Zarah 21a. From Sifri, end of Eikev. See also Sanhedrin 18a and the sources cited there (regarding halachah): "קשוט עצמך ואח"כ קשוט אחרים" ("Adorn yourself and then adorn others").
54) Sources are cited in Likkutei Sichos Vol. 3, p. 906.
55) Eruvin 2a.
56) Rashi and Tosafos, Sukkah 41a, end. Rashi, Rosh Hashanah 30a, end. Zohar I, 28a. And elsewhere. See also Tanchuma, Noach 11. And elsewhere.
Key Lesson
This Sicha teaches that even one who feels unworthy remains a "kohen" whom the Moshe of his generation draws close and empowers; the role cannot be shed, only fulfilled or neglected. Reaching another Jew does not require being complete oneself, only revealing, with the power of Moshe, the Mishkan already finished within him, and this hastens the revelation of the Third Beis HaMikdash.