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The midrash (Vayikra Rabba 1:6) informs us that what is behind the scenes of this contrast is the populace of Bnei Yisrael and its heads of tribes, in contrast to Moshe Rabbeinu. Moshe was sad that he had not contributed to the project of the Mishkan ("there is gold") and Hashem reassured him that the wisdom Moshe spoke to the people ("lips of knowledge") were more precious (Vayikra Rabba, Vayikra 1:6). We saw from the root of da’at’s first appearance in Tanach that it refers to very close relationships. When it is done properly, these relationships epitomize the relationship with Hashem.
Moshe’s mouth and his ability to speak occupy a major place in the events at the burning bush, at which the main issue discussed was the liberation of Israel. This liberation can also be called the wedding between the Divine Presence and Am Yisrael, which took place at Sinai (betrothal) and the entrance to the Land (marriage). Moshe described himself as incapable of proper speech ("heavy mouth and tongue" – Shemot 4:10). Elsewhere he complained of ineffective lips (ibid. 6:12). Hashem answered that He is the one who provides a mouth for all people and that He would "be with" Moshe’s mouth (ibid. 4: 1-12). The implication that it is as if they share a mouth is startling, and such mutuality between the One G-d and the greatest man comes up elsewhere – after the sin of the Golden Calf, with them speaking "face to face" (ibid. 33:11), and generally their speaking "mouth to mouth" (Bamidbar 12:8).
Therefore, the concept of siftei da’at (the lips of knowledge) has a special significance. It is not surprising then that the most holy of all songs, Shir Hashirim, starts with the relationship between Hashem and His nation being described as "He shall kiss me with the kiss of His lips" (1:2).
The task of the Mishkan and later the Mikdash was to be a platform for the closeness between the two "beloveds," and it was the kohanim’s job to ensure this. This job was set in our memory with the end of the prophecy in the Nevi’im: "For the lips of a kohen will guard da’at" (Malachi 2:7).
However, this does not always work out. Hoshea dedicates a few p’sukim (4:6-8) to excoriate certain bad kohanim, the sons of Eili, who were responsible for the destruction of the Mishkan in Shilo, as they used it as a means to enrich themselves and accumulate gold, silver and precious stones, which they preferred over da’at. They encouraged sins, as that would bring people to give sacrifices (chatat) from which they took parts. This removed the Divine Presence from the Mishkan and prophecy from among the kohanim.
Next week we will continue with the lessons of the expression siftei da’at.
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