The Torah tells us that a consequence of the sin of the Golden Calf was that the firstborn, who were initially qualified to be the “priests” of G-d, were tainted and thus disqualified. The Torah states, “Moshe, Aaron, and the entire assembly of the Children of Israel (kol adas Bnei Yisrael) did to the Levites according to everything that HaShem had commanded Moshe about the Levites, so did the Children of Israel (Bnei Yisrael) do to them.” The conclusion of the verse seems to be superfluous. The verse had already stated “the entire assembly of the Children of Israel did...” Why conclude, “...so did the Children of Israel.”
Ohr HaChaim HaKadosh explains that “the entire assembly of the Children of Israel (kol adas Bnei Yisrael)” represents one segment of the Jewish people while “Children of Israel (Bnei Yisrael)” represents another. The expression “Benei Yisrael” is referring to the segment of the people who possess special spiritual status, namely the firstborn. “Kol adas Bnei Yisrael” refers to the entire Jewish people. The reason the verse concludes with the “Benei Yisrael” (firstborn) is to communicate to us that although they had eternally forfeited their special status to the Levites, which would normally cause great anguish, in this particular situation the transfer of status was done wholeheartedly.
Ohr HaChaim HaKadosh continues, “When a mitzvah is difficult or painful one normally executes it haphazardly in a deficient manner. However, regarding the firstborn, they had fulfilled the mitzvah meticulously and wholeheartedly.” The Torah tells us regarding Moshe, that he and his progeny were meant to be the Kohanim (Priests). However, because he was obstinate and did not readily accept G-d’s appointing him as the Redeemer of Israel at the burning bush, he forfeited the Priesthood to his brother Aaron the Levy. Until the end of time it is only the descendants of Aaron who are qualified to be the Priests because of Moshe’s lack of reverence towards G-d. The loss of the Priesthood was considered an atonement for his failing. When Moshe was told by G-d to install Aaron and his sons as the Kohanim, the Torah goes to great length to delineate every aspect and detail of the process. This seems to be unnecessary. Much of the information seems to be superfluous because there is no reason to reiterate many of the details.
Ohr HaChaim HaKadosh explains that although Moshe was atoned for his failing at the burning bush by forfeiting the Priesthood, nevertheless there was a trace of sin that remained that needed to be purged. Moshe, in order to be fully reinstated with G-d, had to install Aaron and his children with joy and wholeheartedness. This state of mind is only possible if one truly understands and internalizes the fact that punishment is ultimately for the good of the individual. The Torah attests that Moshe succeeded in this endeavor. Just as G-d had provided Moshe with the opportunity to be fully reinstated by installing Aaron and his children as Priests, identically the firstborn were presented with the same opportunity to bring about full atonement for the sin of the Golden Calf. The Torah attests that the firstborn did so meticulously and wholeheartedly.
With our understanding of the value of Moshe’s and the firstborn’s level of participation in the initiation process of Aaron and the Levites, we are able to appreciate the profoundness of the Mishna in Tractate Berachos. It states, “Just as one blesses G-d for the good, so too must he bless G-d for the bad.” Even when one experiences tragedy one must acknowledge G-d in an identical manner as when one experiences good fortune. The only reason one experiences difficulty, or G-d forbid tragedy, is because G-d is providing the individual with an opportunity to be atoned for a spiritual deficiency and thus be reinstated. If one accepts the tragedy with the same level of value as the good fortune, although he is experiencing pain, simultaneously he will sense the value and benefit from that experience. Only then will he be fully reinstated. However, if one does not internalize the experience at this level, although he achieves atonement there will still remain a trace of impurity, which will interfere with full reinstatement.
