Aharon HaKohen was niftar, and all of Klal Yisrael mourned his passing. Rashi underscores the fact that all of Klal Yisrael mourned, because he touched the lives of all Jews. As the paragon of peaceful coexistence, as the ohaiv shalom v’rodef shalom, one who loved peace and pursued peace, he made it his goal to encourage people to get along. At the slightest whiff of discord between friends, between husband and wife, Aharon was present to patch things up and convince the two parties to move one with life and live together in peace. Thus, when he died, everyone sorely missed him.
Having said this, we are confronted with an obvious question: How could a nation that witnessed Revelation, received the Torah, was privy to the daily miracles of manna and Miriam’s well and a host of other spiritually-enhancing experiences – not get along? Why would they require the services of Aharon HaKohen? Horav Gershon Liebman, zl, Rosh Yeshivas Novoradok, France, posed this question He added, “We (the yeshivah students – unmarried and Kollel) have been established here (in France) for thirty years (since World War II). Many young couples married during this time. Never has there been discord that led to divorce. I attribute this to the exceptional chinuch, education, received by our yeshivah (and the Novoradok Mussar Movement). It is a group of bnei Torah who are taught – and live – according to the lofty standards of character trait refinement, shalom bayis, respect for one’s spouse, as the ability to confront life’s challenge with fortitude, resilience born of emunah, faith, in Hashem. Certainly, in the wilderness, Klal Yisrael lived such lives of holiness and purity. Why, then, did they need the constant services of Aharon? It is not as if they had no other moreh derech, spiritual guide. Moshe Rabbeinu was very much alive. Why would they even descend to the level of discord?”
The Rosh Yeshivah applies the well-known maxim of Chazal that whoever is greater (spiritually) than his friend must contend with a stronger yetzer hora. This is a loose translation which conveys the message that the greater a person is, the higher he climbs on the ladder of spirituality – more is expected of him – not only by Hashem, but also by the people around him. A spiritually elevated person is held to a higher standard, because he possesses greater awareness, deeper understanding and more refined character traits.
With distinction, however, comes a natural challenge. The gadol who has spent years learning and refining his middos, character traits, might not be as tolerant of others who did not use their time as wisely. He looks at the pinnacle of spirituality, which he deservedly achieved, and expects others to be like him. He does not take into consideration that others have varied strengths and must contend with personal struggles. Unconsciously, they expect everyone to operate on their level. The great talmid chacham might not understand why others do not prioritize Torah study over all else. One who devotes himself to tzarchei tzibbur, communal needs, will be hard-pressed to accept those who for various reasons are not that involved. The fellow who has spent his life refining his character traits, might be taken aback when he observes people still struggle with anger and jealousy.
Thus, the people were acutely aware of the pitfalls resulting from elevated spirituality – if it is not buffered with a heavy dose of humility. A great person may judge others critically, expecting them to rise to his level; once again, it is “his” level. It suddenly becomes “I,” “me,” and no one else. His lineage is not as illustrious as mine; should I sit next to him? Will that be undermining “my” lineage? The very awareness of one’s own uniqueness becomes the sore point of contention. This is why they needed Aharon HaKohen. When he died, they all had reason to weep.
