Shalom Friends;
This week, our Parshat HaShevua, Parshat Shemini is dedicated Lilui Nishmas for My Mother: Chaya bat Zalman who was nifteret on 22 Nissan 5775.
You can celebrate a Simcha — a birth, a Bar/Bat Mitzvah, a Chassuna or other Simcha event in your life, or commemorate a Yahrtzeit of a loved one, or for whatever other reason by sponsoring a Parshat HaShevua.
Please be in contact with me with any questions, or for further details.
Best Regards,
Moshe Burt
olehchadash@yahoo.com
skype: mark.burt3
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Parshat Shemini 5780: What Did Hashem Mean in Moshe’s Words to Aaron?
by Moshe Burt
After learning in Parsha Tzav that for seven days, Moshe taught Aaron HaKohen and his sons the laws of their Avodah (the Kohanic Service, i.e. in the Tabernacle and later in the Beit HaMikdash — ” The Temple”) in the Mishkan, our Parsha Shemini begins by relating that on the eighth day, Aaron and his sons commenced their Avodah HaKodosh (Holy Service).
Rabbi Shmuel Goldin provides a context on this eighth day in his sefer “Unlocking the Torah Text”, Sefer Vayikra (page 53):
On this day they [Aaron and his sons] will publicly assume the Kehunah, …the priestly role to be bequeathed, in perpetuity, to their descendants.
At Hashem’s command, the entire nation gathers at the entrance to the Mishkan to witness the rituals of initiation performed by Aaron and his sons. The investiture service reaches a …mounting climax as Aaron twice blesses the people (the second time in conjunction with Moshe) and a miraculous fire descends from the Heavens consuming the offerings on the Mizbeiyach.
Here, we provide an excerpt from Rabbi Goldin’s Parshat Shemini summary (Ibid, Sefer Vayikra, page 51 and page 53):
Aaron’s moment of personal triumph suddenly turns to wrenching tragedy as his two oldest sons, Nadav and Avihu, offer a “foreign fire” and are themselves consumed by Heavenly flames.
The Torah testifies: “And the sons of Aaron, Nadav and Avihu, took, each man, his censer; and they placed in them fire; and they placed upon it incense; and they offered before Hashem a foreign fire which Hashem had not commanded them. And a fire came forth from before Hashem and it consumed them; and they died before Hashem.” (Sefer Vayikra, Perek 10, posukim 1-2 as rendered to English by Rabbi Shmuel Goldin in his sefer “Unlocking the Torah Text”)
Our Parsha thus relates the tragedy of the deaths of Aaron’s two oldest sons, Nadav and Avihu who died while performing an unauthorized Service, offering a “strange fire …, which He did not command them…” (Artscroll Chumash, Vayikra, Perek 10, posuk 1)
Rabbi Goldin now provides a context, questions and cites authoritative sources for possible answers in his section entitled “Mysterious Reactions” (Ibid, Sefer Vayikra, pages 62-66):
Immediately following the devastating deaths of Nadav and Avihu, the following interchange takes place between Moshe and Aaron:
“And Moshe said to Aaron: Of this did Hashem speak when He said: ‘I will be sanctified among those close to me, and before the entire nation shall I be glorified.’ And Aaron was silent.” (Rabbi Goldin rendering to English Sefer Vayikra, Perek 10, posuk 3)
What is the meaning of Moshe’s reaction, “Of this did Hashem speak when He said…”?
Is Moshe citing an earlier Divine prediction of Nadav and Avihu’s death? If so, what is the source of that prediction? Was the tragic, violent death of Nadav and Avihu somehow preordained even before their sin?
Is Moshe’s response to the death of Aaron’s sons designed to address his brother’s pain? If so, in what way are Moshe’s words comforting?
What is the significance of Aaron’s silence?
…Rashi cites a Talmudic Midrash which sees a foreshadowing of Nadav and Avihu’s fate in the Divine proclamation, recorded in Sefer Shemos, which presages the inauguration of the Sanctuary service: “And I will make Myself known there to the B’nei Yisrael and I will be sanctified in My Glory.” (Rabbi Goldin rendering to English Sefer Shemos, Perek 29, posuk 43)
Moshe secretly harbors this premonition until, in the aftermath of the death of Nadav and Avihu, he turns to Aaron and says: “Aaron, my brother, I have known that the Mishkan would be sanctified by [the sacrifice of ] those closest to Hashem. And I assumed that it would either be me or you. Now I know that they [Nadav and Avihu] are greater than me or you.” (Rabbi Goldin citing Talmud Bavli Zevachim 115b)
According to this Talmudic Midrash, Moshe comforts his brother by underscoring the overwhelming spiritual greatness of Aaron’s sons. He hopes, as those comforting mourners often do, that Aaron will find solace in the contemplation of the lives, rather than the deaths, of those for whom he mourns.
Rashi’s grandson, the Rashbam, who… prefers the path of pshat, strenuously objects: …[Could we possibly believe that] Hashem would announce to Moshe: “Create for me a Mishkan and on that very day the greatest among you will die?”
How, asks [the Rashbam] and those who follow his lead, could Hashem demand the lives of Nadav and Avihu as part of the Mishkan’s sanctification?
If the Midrashic claim of a Divine foreshadowing of Nadav and Avihu’s death is rejected, however, our original question returns. What is the meaning of Moshe’s assertion: “Of this did Hashem speak when He said…”?
The Ramban also rejects… the Midrashic interpretation quoted by Rashi.
According to the Ramban, Moshe’s statement to Aaron is to be understood as follows:
“This is what Hashem decided: ‘ I will be sanctified by those who are nearest to me.'” Even those most involved in My service must observe the mandated boundaries. Even they cannot enter sanctified areas of the Mishkan at will, in improper fashion or at the wrong time.
‘And before the entire nation shall I be sanctified.’ From the example of those closest to Me, the entire nation will learn to treat My Sanctuary with honor.”
Aaron’s silent response to Moshe’s statement, continues the Ramban, indicates that his [Aaron’s] initial reaction to the tragedy was far from silent. Aaron at first cries bitterly and loudly, only to fall silent after hearing Moshe’s words. (Rabbi Goldin citing Ramban on Sefer Vayikra, Perek 10, posuk 3)
The Ramban seems to suggest that Moshe’s… consolation of his brother centers upon the notion that the death of Nadav and Avihu… served a purpose. …Moshe says to his brother, the people have learned an invaluable lesson. They will now know, beyond a shadow of a doubt, that no one is exempt from the requirement of treating the Mishkan with respect.
The idea of finding purpose in the death of Nadav and Avihu, suggested by the Ramban, is set forward in even clearer terms by other commentaries.
While the Midrash sees Moshe’s consolation as centering on the quality of Nadav and Avihu’s lives, these commentaries view Moshe’s consolation as centering on the quality of their death. Your sons, Moshe says to his brother, died a death that sanctified Hashem’s name.
…This approach… marks a dramatic departure from the traditional concept of a “death that sanctifies Hashem’s name.” This sad label [“death that sanctifies Hashem’s name”] typically applies to tragic situations (all too common in our turbulent history) when Jews were forced to sacrifice their lives in defense of their beliefs and practices, or even simply as a consequence of their identity as Jews… al Kiddush Hashem, “for the sanctification of Hashem.” In the case before us, however, Nadav and Avihu, are, at best, punished for their errant behavior in failing to follow Hashem’s instructions.
The Rashbam… maintains that Moshes words actually reference the immediate future and are not words of consolation, but of challenge. In the next few posukim, Hashem will command Aaron to refrain from aveilut, the traditional practice of mourning over his sons. (Rabbi Goldin citing Sefer Vayikra, Perek 10, posukim 6-7) Such public grief is inappropriate on the part of a Kohen Gadol actively involved in the Sanctuary service.
According to Halacha, if one begins mourning before a festival, the holiday totally dissipates that period of mourning. If the festival occurs before the aveilut begins, the bereavement process is suspended until after the festival (Rabbi Goldin citing Shulchan Aruch, Orach Chaim 548:1, 7) Festival joy and mourning simply cannot co-exist. Similarly, a Kohen Gadol involved in the service of Hashem must set aside his personal grief in order to continue his duties. (Rabbi Goldin citing Sefer Vayikra, Perek 21, posuk 12)
My brother, argues Moshe, the difficult challenge before you reflects Hashem’s stated law. Public demonstrations of mourning are prohibited on the part of the Kohen Gadol involved in the Sanctuary service.
By following this law, by courageously refraining from mourning despite your overwhelming grief, you will publicly sanctify Hashem’s name. Your willingness to continue the service will fulfill Hashem’s mandate that He be “publicly sanctified through the actions of those nearest to Him, and, thereby, glorified before the entire nation.”
“And Aaron was silent.” Summoning all his strength, Aaron refrains from openly mourning over his sons. (Rabbi Goldin citing Rashbam on Sefer Vayikra, Perek 10, posuk 3)
May we, the B’nei Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole — be totally restituted for all that was stolen from them and that the thrice expelled families of Amona be restored to their rebuilt homes, at government expense; both due to alt-leftist-agendized, supreme court legalized Yassamnik gunpoint. May our dear brother Jonathan Pollard be liberated and truly free, as Naama Issachar is now free and home — which can only occur when Jonathan is home in Israel and carrying for his ill wife Esther Yocheved bat Rayzl Bracha, and that the MIAs be liberated alive and returned to us in ways befitting Al Kiddush Hashem — as with the return in April, 2019, via Russia, of the remains of Zachariah Baumel, as should the remains of the two chayalim from the Gaza War of five and a half years ago. May we have the courage and strength to stand up and physically prevent the possibility of Chas V’Challila any future eviction of Jews from their homes and prevent Chas V’Challila the handing of Jewish land over to anyone, let alone to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem Al’Kol HaGoyim”, the Ultimate Redemption, bimhayrah b’yamainu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!
Good Shabbos!
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Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.
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