Rashi explains that the Mizbayach, Altar, is a Kodesh Kodoshim, Holy of Holies Its sanctity is supreme, designated for this service exclusively. We derive from Rashi that the Mizbayach HaKetores, Incense Altar, is considered Kodesh Kodoshim, since no other service (the application of blood on the horns of the Mizbayach on Yom Kippur) was performed on it. (The daily Ketores, Incense, was also offered on it.) In his commentary to the pasuk, the Malbim posits that the focus of Kodesh Kodoshim is not the Mizbayach, but Aharon HaKohen. Thus, the Torah is informing us that Aharon Hakohen performed the service of the blood application, because he was totally consecrated, Kodesh Kodoshim, to Hashem. He adds that Aharon is the source for all Kohanim, as all of his descendants merited the Priesthood only in his merit. In ensuing years, when the Kohanim would perform the service, it was all labeled under the rubric, B’zos yavo Aharon el haKodesh, “With this, Aharon shall enter into the Holy.” Everyone was considered to be an extension of Aharon HaKohen.
The Malbim would give a shiur on Parashas HaShavua every Friday night to a standing-room only crowd. He was undisputedly brilliant, and his Torah exegesis was without peer. He was so good that his archenemies, the Maskillim, secular Jews, bent on destroying the very underpinnings of our faith, would also attend. They did not agree with him, but they enjoyed listening to the diamonds that emanated from his mouth.
That night, he rendered his understanding of the pasukim in the Torah, and he explained that Kodesh Kodoshim was a reference to Aharon HaKohen, not to the Mizbayach, in complete contrast/opposition to Rashi. The Maskillim, some of whom were scholars who had turned their backs on Judaism, its people and G-d, made jest of his words. After all, how could the Malbim dare oppose Rashi? They had the nerve to attempt to debate the Malbim. When he refused to discuss anything with them, they became scornful and began to harass and denigrate him. The problem was that the members of the community who were loyal to Torah and to their venerable Rav began questioning how he could argue with Rashi. They did not hide their feelings. They were troubled by their Rav’s interpretation of Kodesh Kodoshim. The Malbim was sensitive to his members’ questions, and he announced that, during the following week’s shiur, he would address the question of Aharon HaKohen’s extraordinary sanctity.
The following Shabbos not a seat could be found in the main shul. Everyone had come to hear the Malbim’s p’shat, exposition, and how he would explain his disagreement with Rashi. To the incredulity and chagrin of the attendees, the Malbim repeated verbatim what he had said the previous week. He did not explain his position, until one of the members asked, “How can we ascribe the appellation Kodesh Kodoshim to a mortal?” Without batting an eye, the Malbim quoted from Divrei HaYamim I:23, where the Navi refers to Aharon as Kodesh HaKodoshim! When asked why he did not say so in the first place, he replied, “I will not countenance a cynic.” The Malbim could easily have demonstrated his peerless knowledge of the entire Torah. He refused to respond to a self-loathing Jew whose only purpose in asking a question was to undermine the Malbim and, by extension, Torah.
We see from here the greatness of the Malbim, who was one of history’s most valiant fighters against those who would undermine the Torah. He knew the truth and did not feel it was incumbent upon him to assuage the scorn and cynicism of those whose whole goal in life is to provoke or demean. They are not interested in learning and growth. Why invest energy and essentially descend to their level, when it is best to ignore them? This attitude alone can make a world of difference. Responding with hostility and anger only encourages and reinforces them. On the other hand, by silently ignoring them, we subtly disarm them and potentially set the stage for them to introspect and see that they have nothing but negativity.
In conclusion, Kodesh Kodoshim can refer to a human being who is so refined and consecrated that he is worthy of this nom de plume. While in the Torah we find one person, Aharon HaKohen, who (according to the Malbim) earned this distinction, perhaps, on a more realistic level, our gedolei Yisrael throughout the generations have achieved incredible levels of sanctity. I would like to share a vignette which is especially inspiring because it demonstrates the degree of sanctity which one can achieve.
The Maharsha, Moreinu HaRav Shmuel Eidels, was a sixteenth century gaon who emerged as one of the most illustrious commentators on Talmud and Midrash. His works are viewed as foundational in Talmud study. His ability to clarify dense Talmudic passages, while weaving in profound ideas and explaining them in the simplest form made his commentary indispensable.
In his early youth (prior to being discovered as a Talmudic genius without peer), the Maharsha studied night and day in seclusion in his house. He allowed the locks of his hair to grow very long. He was not concerned with the stares of people who viewed him as an eccentric, and worse. Long hair was certainly not the norm in Orthodox Jewish circles. He tied the hair around a rope which he suspended from the rafter of his ceiling. Thus, whenever sleep was about to overcome him, as his head would droop, the rope would yank his hair and wake him. This bespeaks his unparalleled devotion to diligence in Torah study. This is how the Maharsha succeeded in authoring his brilliant commentary on Shas.
The shamash, sexton, of the main shul was a holy G-fearing man. He was accustomed to entering the shul every night around midnight, locking the doors and windows, and siting all night reciting Tehillim. One night as he read Tehillim, he dozed off. After a short break, he woke up with a start to confront a distinguished looking man before him. The man asked the shamash, “Does the Maharsha live here?” The shamash gave the man directions to the Maharsha’s home, despite that he was plagued by two pressing questions: First, how had this man entered the locked shul? Second, what would such a distinguished man have to do with someone like the Maharsha? [In deference to the shamash, the Maharsha looked and acted differently than anyone in the community.]
The next night, the shamash made certain to check every lock on the door and every window. Once again he was overcome with sleep, only to be awakened a short while later by an impressively handsome red-haired young man. He, too, sought the Maharsha’s home, and he, too, did not reveal to the shamash how he had been able to enter the locked shul.
It happened a third time. This time, however, when the man asked for the Maharsha’s address, the shamash said, “Absolutely not! I will not reveal his address until you tell me how the three of you entered the shul. (He felt the third man was the leader and spokesman of the group.] The man replied, “I am Eliyahu HaNavi, and I will reveal to you a secret that is so guarded that if an individual were to relate what has taken place in the shul, he would forfeit his life.” The shamash accepted the consequences if he were to breach the secret.
“I am Eliyahu HaNavi,” the man said. “The man whom you saw the first night was Shaul HaMelech. The one whom you met the second night was David HaMelech. We know that Shaul pursued Dovid with intent to take his life. In Heaven, there is a dispute concerning what to do with regard to Shaul’s actions. Should he be punished? It was decided in Heaven that the she’ailah should be presented to the Maharsha.”
The shamash now understood that the Maharsha was extraordinarily holy. He shared this secret with the community’s Rav, despite the fact that revealing the secret would cost him his life. He could not permit such a gaon to go unrecognized. The shamash passed away the very next day and was accorded a burial befitting a Torah scholar of note. [Not everyone can say he met and conversed with Eliyahu HaNavi, Shaul HaMelech and David HaMelech.] The Rav of the community was a G-d-fearing man, and, so he relinquished his position, which he transferred to the Maharsha. This is how the holy Maharsha’s identity was revealed.
