Eighth Day

Rashi (40:29) says that Moshe served on the 8^th day as well and offered all of the korbanot except for the ones that were commanded to Aharon.  The Maharal asks that in Shemini it is clear that it was Aharon that offered the Rosh Chodesh korban of the day not Moshe?  He answers that that the 8^th day of the mishkan was the day of the changing of the guard.  At the beginning of the day Moshe served until the Shechinah came into the mishkan (Vayikra 9:23) and after that Aharon and his sons took over.  The achronim ask that the Rashi here contradicts what he writes in Zevachim 19b that Moshe and Aharon never served together?  Reb Leeb Malin (volume 2 #12) answers based upon the Maharal that they never served together; Moshe did the avodah in the beginning of the day and then he washed from the keyor and later in the day Aharon washed from the kiyor and did his avodah.

Rav Dovid Solovetchik asks on Rashi on Chumash that he contradicts both opinions of the brasia in Zevachim 102a if Moshe had the status of a kohan only during the seven days of the מלואים or for his whole lifetime?  Possibly according to the Maharal it isn’t difficult for the beginning of the 8^th day has the status of the שבעת ימי מלואים and that is included in the opinion that Moshe was a kohan for 7 seven days. 

The Keren Orah (Zevachim 19b) and Chashek Shlomo (Taanis 11b) ask according to the opinion of Tosfos Avodah Zarah (34a) that during the first seven days the mishkan had the status of a bammah and therefore he didn’t need garments of kehunah, then why did he have to wash his hands from the kiyor as it says 40:31?  They answer according to Rashi on Chumash that Moshe also served on the 8^th day, it is only on that day that he required to wash from the kiyor and he would have to wear garments of kehunah.  [See the Rogatchover.]  However, according to the Maharal, this answer is insufficient for the beginning of the 8^th day is the 7^th day.

The Gemorah in Zevachim (ibid) says that the additional washings the kohan gadol has to do on Yom Kippur aren’t מעכב.  The Gemorah asks if so, even the first kiddush of the day shouldn’t be מעכב and it answers from the verse in our parsha (40:31) that there is a hekesh from Aharon to his children that just as kiddush yedayim v’raglayim is necessary for every kohan, so too for the kohan gadol.  Why does the Gemorah need a new source that the kiddush should be מעכב even by the kohan gadol, why would he be different than any other kohan?  The Briskor Rav explained based upon his yesod (see here) that the kiddush of the kohan gadol on Yom Kippur is a requirement for the avodas hayom, distinct from the regular obligation (ויש כמה נ"מ עיין בחי' ר' דוד ואכ"מ,) that the Gemorah is asking that how do we know that this additional din is מעכב.  The Gemorah knew that he must do kiddush yedayim v’raglayim just like any other kohan, it wants to know a source that it is required because of the avodas hayom.  The Gemorah cites the hekesh from this week’s parsha, why didn’t it cite the verse in Ke Sesa 30:19 which is the commandment to Aharon and his son’s to be mekadesh yedayim v’raglayim?  Rav Leeb Malin (ibid) explains that the Gemorah wants to bring a verse that we see that something which is the avodah of the kohan gadol like Yom Kippur has to have the kiddush done and therefore cites the verse in our parsha which is on the 8^th day, when Aharon is doing his inauguration avodah.