The ram of ordination was a unique sacrifice offered only during the seven days of inauguration of the Tabernacle and the priests. Rashi explains that, the ram of ordination is synonymous with the word “peace” [as in a peace-offering (ְלָמִיםׁש)]. This term is used to describe the ram because by means of it, the priest was made whole; it made the priests consummately whole in their priesthood.
In Chasidic thought we find the concept of “consummate self-wholeness” (ְלֵמוּתׁש עַצְמִית), which is associated with the guarding of the covenant and the rectification of the sefirah of foundation. When we say that an individual guards his covenant—normally referring to safeguarding his intimate encounters—we mean to say that he is true to himself and to his essential being and knows when and how to best interact and communicate—and thus, his consummate wholeness is not blemished. However, if he blemishes his covenant, the consummate self-wholeness of his Divine soul withdraws and is concealed.
Guarding one’s covenant if related to the sefirah of foundation, the sixth emotive sefirah, which corresponds to the sixth reading and to Joseph the tzaddik, who is known as the “tzaddik, the pillar of the world.” Thus, the ram of ordination expresses the state of consummate wholeness to which the priests were now being elevated by Moses, who himself was the tzaddik of the generation who was performing the rites for this sacrifice.
A beautiful allusion to the connection between the ordination offering and consummate wholeness, associated with Joseph the righteous because on the word, “He slaughtered it” (ְחִָׁשּוַיט), we find the rare cantillation mark called a shalshelet. The most important instance of the shalshelet is the one appearing on the word, “And he refused” (וַיְמָאֵן) describing Joseph’s brave refusal to commit adultery with Potiphar’s wife. By doing so, Joseph guarded his covenant and passed the test given him to ensure his consummate self-wholeness.
