We read concerning the Milu’im sacrifices offered upon the sanctification of Aharon and his sons for Kehunah (Priesthood): “And Moshe slaughtered (the ram), and he took its blood and applied it to Aharon’s right earlobe, his right thumb and his right large toe. And Moshe brought the sons of Aharon near and applied the blood to their right earlobes, their right thumbs and their right large toes.” (Vayikra 8:23-24)

This procedure was quite unusual. However, we find that the exact same procedure is to be performed to a Metzora Muchlat, an individual with a more developed case of Tzora’as, as part of his purification process: “And the Kohen shall take the blood of the Asham sacrifice and apply it to the person’s right earlobe, right thumb and right large toe.” (Vayikra 14:14)

Is there any connection between the sanctification of Aharon and his sons and the purification of a Metzora Muchlat? The unusual details of the procedure they share would likely indicate a relationship.

As was explained in the first d’var Torah on Parshas Metzora in this series, the purification process of a Metzora does not merely rid him of tum’ah (contamination). Rather, via his purification process, the Metzora undergoes a metamorphosis of identity and self, shedding his former, marred personality and emerging with a fresh, purified one. The Metzora is reborn and recreated through the purification processes which he undergoes.

The same concept applies to the sanctification of the Kohanim. The Milu’im procedure, in which Aharon and his sons were sanctified and inducted into the Kehunah for Avodah in the Mishkan, was much more than a formal preparation and appointment of Kohanim. Through the Milu’im, Aharon and his sons acquired new spiritual identities; they were elevated to the status of K’lei (Implements of the) Mishkan (see first d’var on Parshas Tzav in this series), and their lives were reoriented and transformed, as they were heretofore endowed with a special holiness and would be centered around and dedicated to the Mishkan, never again to be “ordinary” people. Like the Metzora, Aharon and his sons were granted new identities, and hence the parallelism of the procedures performed to them.

Life is full of such potentially transformative situations. Our goal is to realize how our experiences and the opportunities we are given can change us and empower us to do good; how they can redefine and sanctify us for Hashem’s service.

Perhaps this notion, which is at the core of Parshas Tzav, can help us understand the relationship between Parshas Tzav and Purim. In a regular year, Purim typically coincides with Parshas Ki Sisa; much commentary has been written to explain the relationship between Parshas Ki Sisa and Purim. However, in a leap year, Purim normally coincides with Parshas Tzav, but may infrequently coincide with Parshas Shemini instead. Parshas Tzav features the bulk of the Milu'im procedures, and Parshas Shemini features their conclusion; is there a relationship between Purim and the Milu'im?

When Mordechai became aware of the decree to annihilate the Jews, he beseeched Esther to intervene, noting to her, “…and who knows if it was for this very reason that you were appointed queen?” (Esther 4:14) After Esther agreed to try to intervene, and she called for communal fasting as preparation for her actions, she approached the throne-room of Achashverosh without invitation in order to find favor and seek the protection of her people, whereupon we read, “And Esther was garbed in royalty" (ibid. 5:1). The Gemara (Megillah 14b) interprets this phrase as, “And Esther was garbed in a holy spirit.”

Esther underwent a transformation of her being when she undertook the opportunity to save her people. She was enrobed in holiness and rose to a level of kedushah, like a prophet when he receives a Divine communication. Her very self was changed, as her mission transformed who she was. This transformation was the key event which enabled the nes (miracle) of Purim.

It is the metamorphosis of the identities and personalities of the Kohanim through the Milu'im, and Esther’s own transformation into a person of critical and quasi-prophetic character and mission, which form the bond between Parshiyos Tzav/Shemini and Purim.

May each of us realize and act upon our holy potential, elevating and transforming ourselves in fulfillment of Hashem’s sacred mandate.