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By: Rabbi Yosef Kalatsky
- How Does One Maintain the Vibrancy of Torah?
The Torah tells us that Moshe officiated as the Kohen (Priest) in the Mishkan (Sanctuary) for the first seven days of its inauguration. On the eighth day, Moshe was told by Hashem to install Aaron and his sons to be the Kohanim. The Torah states regarding Aaron and his sons, “At the entrance of the Tent of Meeting shall you dwell day and night for a seven-day period, and you shall protect Hashem’s charge so that you will not die; for so have I (Moshe) been commanded. Aaron and his sons carried out (vaya’aas) all the matters that Hashem commanded through Moshe.”
During the first seven days of inauguration, all that Aaron and his sons were required to do was to remain in the Tent. The Torah nevertheless, extols them for carrying out all that Hashem had commanded them through Moshe. What was the praiseworthiness of Aaron and his sons? During this period, there was no proactive stance that was needed. All that was asked of them was to remain in a passive state. Rashi cites Chazal who state that Aaron and his sons were being praised because “they did not deviate to any degree, not to the right or to the left.” How do we understand this?
The Yalkut explains “Vaya’aas Aaron ubanov – Aaron and his sons carried out…” to mean that Aaron and his sons rejoiced with every word that was commanded to them by Moshe. When Moshe communicated to them the word of Hashem, they valued his words as if they were communicated directly from G-d Himself and they felt fortunate.
It is important to note that one feels differently when one is asked to perform a task directly by the king rather than from his emissary. Aaron and his sons valued Moshe’s words as if they came directly from G-d and thus were overjoyed with this communication. This is the praiseworthiness of Aaron and his sons indicated by “Vaya’aas Aaron ubanov…”
At Sinai, Moshe communicated the Torah to the entire Jewish people – a population of millions. Chazal tell us that at Sinai when Moshe spoke to the Jewish people, it was the Voice of the Divine Presence that emanated from the “throat of Moshe.” Thus, it was the equivalent of hearing the Voice of Hashem. However, regarding Aaron and his sons, they had only heard Moshe communicating to them the Word of G-d. Nevertheless, they received this communication as if it were being directly communicated by G-d Himself.
We say in the Shema, “Let these matters that I command you today (ha’yom) be upon your heart.” The Gemara interprets the word “ha’yom – today” to mean, “They should be in your eyes as if they were new.” Despite the fact that the Torah was given at Sinai thousands of years ago, one should relate to it as if it were given to him today. Is the significance of “newness” vis-à-vis the Torah an issue of retaining”specialness” about the Torah or is it something else? With our understanding of “Vaya’aas,” regarding the perception and internalization of Aaron and his sons, we are able to understand the meaning of “I command you ha’yom – (today).” When we experience the Torah, it should be as if Hashem communicated it Himself to us today (as at Sinai).
If one experiences the mitzvos as if he himself had heard them at Sinai directly from Hashem, they would be valued to such a degree that one could not be distracted from them. “Ha’yom” does not only mean that the mitzvos should be novel or special because they were recently given, but rather one should experience them in the most special way because we should view them as if they were directly communicated to us by Hashem – as Aaron and his had experienced.
- The Ability to Appreciate Tragedy
On the eighth day of the inauguration of the Mishkan (Sanctuary), Aaron and his sons officiated as the Kohanim (Priests). The Torah states, “Vayhi ba’yom ha’shmini – It was on the eighth day, Moshe summoned Aaron and his sons…” The Gemara in Tractate Megillah tells us that whenever Scripture uses the term “Vayhi ba’ yom- It was on that day” it is to indicate tragic events. The Gemara tells us that although on the eighth day of the Mishkan Hashem rejoiced to the same degree that He had at the time of creating heaven and the earth, nevertheless the Torah uses an expression to indicate tragedy because on that day Nadav and Avihu (the sons of Aaron) died.
The eighth day of the Mishkan was not only the day that Aaron and his sons officiated as Kohanim, it was also the day that the Shechina (Divine Presence) entered into the Mishkan. The Torah tells us that when the Shechina descended, which expressed itself as fire that consumed the offerings, the Jewish people sang out and prostrated themselves. At that moment, Nadav and Avihu brought forth fire pans for an offering to Hashem (when they should not have done so). Because of their improper behavior, the Torah states, “A fire came forth from Hashem and consumed them (Aaron’s sons), and they died before Hashem. Moshe said to Aaron: Of this did Hashem speak, saying, “I will be sanctified through those who are nearest to Me, thus I will be honored before the entire people. And Aaron remained silent.” Indicating that the death of Aaron’s sons was a KiddushHashem (Sanctification of G-d’s Name).
Rashi cites Chazal who explain that Moshe initially understood that Hashem’s Name would be sanctified by the death of one who is closest to Him. Moshe said to Aaron, “Initially I had thought it would be either you or me to bring about this sanctification through our death. However, after the death of Nadav and Avihu I understand that they are greater than us.” How was the death of Aaron’s sons a sanctification of G-d’s Name? Secondly, why did the sanctification of G-d’s Name need to occur precisely at the time when Hashem’s Presence, the Shechina, entered into the Mishkan?
Since G-d is the All Merciful One, how is taking the person who is closest to Him (Hashem) a sanctification of His Name? It seems contradictory. Why did Hashem’s Judgment come upon the sons of Aaron at the same moment that He was demonstrating His intimate relationship with the Jewish people? Evidently, this is a clear indication that one can only have an intimate relationship with Hashem (G-d’s Presence in our midst) if one conducts himself in accordance with His Will. Because Aaron’s sons acted in an inappropriate context, they could not be allowed to live. They were made an example of in order to communicate this message.
Reb Meir Simcha of Dvinsk z’tl in his work Meshech Chochmah explains that at Sinai the Jewish people reached the pinnacle of their spirituality when they said “Naaseh V’nishma – We will do and we will listen.” This statement indicated that that they were negated to the point that all that mattered was the Will of G-d. Because of this declaration, Hashem bestowed two crowns upon the Jewish people (levels of spirituality) – one for “Naaseh” and one for “Nishmah.” As a result, of the sin of the Golden calf the Jewish people were forced to relinquish their crowns. Thus, they were no longer worthy to have the Shechina dwell in their midst.
