Parshat Shemini 5779
Rabbi Jablinowitz
We read in this week's parsha the service done on the eighth day after the Shiv'as Yemei Ha'Miluim, the seven days of preparation before the consecration of the Mishkan. Moshe tells Aharon to come forward and serve as the Kohen Gadol. He says to him (Chapter 9, Pasuk 7), Kerav el HaMizbeach, come forward to the Mizbeach. Rashi explains that Aharon was reticent about coming forward and Moshe tells him, Lamah Atah Bosh, Lekach Nivcharta. Why are you being shy and hesitant, you were chosen for this task!
It seems a bit strange that Aharon needed to be prodded in order to fulfill his significant part in the service on Yom Hakamas HaMishkan. Why did Aharon choose to be shy on such a momentous occasion?
The Sfas Emes explains that Aharon's Bushah was one of truth; he was not interested in pushing himself into such a significant role for the sake of his personal honor. For how would it look if Aharon would be eager to take on this position? Instead he only came forward when he received a precise command from Moshe Rabbeinu. This was his reticence; only when Hashem commanded him through his messenger Moshe was he willing to perform the task. And once commanded he went forward eager to do his job.
This is a theme which runs throughout the parsha. When Hashem takes the lives of Nadav and Avihu, the Torah describes their service as (Chapter 10, Pasuk 1), Asher Lo Tzivah Osam. The fundamental problem with their service was they were not commanded to do what they did. How could it be that Tzadikim such as Nadav and Avihu performed a service they were not commanded?
Rashi teaches in the name of Rabbi Yishmael that the sin of the sons of Aharon was Shesuyei Yayin Nichnasu L'Mikdash, they entered the Mikdash having drunk wine. The Sfas Emes explains that wine in the Medrash is to be understood as Yaynah shel Torah. The intoxication of wine is often used to describe the depth of understanding one can achieve in Torah. Nadav and Avihu had a high level of connection and understanding in Torah. But they mistakenly thought that this depth of wisdom would allow them to serve Gd in a way they felt appropriate. But they were wrong; their mistake was Asher Lo Tzivah Osam. We are only sanctified in our relationship with Hashem by fulfilling his precise command. As we recite in birchos hamitzvah, Asher Kidshanu Bemitzvosavv V'Tzivanu; and He commanded us.
The Sfas Emes points to a pasuk in Shir Hashirim as illustrating this point. The pasuk says (Chapter 1, Pasuk 2), Ki Tovim Dodecha Me'Yayin. Those close to you are greater than wine. Those who are close to Hashem and follow His will are on a higher level than those who are fully engrossed in the wine of Torah. Great brilliance and depth in Torah is meant to lead to a stronger level of following the will of Hashem. But it is not meant to lead to independent action in areas not commanded.
When Nadav and Avihu die the Torah teaches (Chapter 10, Pasuk 3), Vayidom Aharon; Aharon was silent. Precisely at this moment of personal loss for Aharon he follows the words of Chazal. We learn in Avos (Chapter 1, Mishnah 17), Lo Matzasi La'Guf Tov Elah Shtikah, I haven't found anything better for the body than silence. And Aharon chose silence as well.
This phrase seems to be an usual way of expressing silence. One speaks with his mouth. Surely the Tana should have said I haven't found anything better for the mouth than silence.
Perhaps the idea being presented is that the silence of the body is the lack of an independent action. When Aharon was faced with the devastating reality of losing his children he refrained from any form of response. Aharon was the same person who didn't draw close to the Mizbeach without a specific command. Similarly, he was not about to take action without being commanded to do so. And this was the best response possible in mourning the death of his two children who sinned by bringing an Avodah Asher Lo Tzivah Osam.
Good Shabbos
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