Shemini – Peninim on the Torah

ומפתח אהל מועד לא תצאו פן תמתו

Do not leave the entrance of the Ohel Moed, lest you die. (10:7)

Every once in a while, I write a d’var Torah as a public service, an area from which we may all benefit. The Rambam (Hilchos Bi’as Mikdash 2:5) writes: “A Kohen who leaves the Bais HaMikdash during the Avodah, while he is preparing the sacred service, may be punished by death – regardless of his position – be it Kohen Gadol or Kohen Hedyot. He derives this from the above pasuk, adding that one should not forsake the sacred service and run out as if in a rush, confused or disturbed. Furthermore, even if he hears news (death of a…

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וידם אהרן

Sruly Schnair In Shemini, 5786

And Aharon was silent. (10:3)

The Torah praises Aharon HaKohen’s silence in the face of tragedy. What distinguishes silence from speech? Should Aharon not have eulogized his two sons for all the exemplary qualities they possessed? Should he not have wept copious tears over the terrible personal and communal loss of two such shining stars? Horav Aviezer Piltz, shlita (Rosh Yeshivas Tifrach), explains that, when Moshe Rabbeinu said, B’keruvai Ekadesh v’al pnei kol ha’am Eichabed; “I will be sanctified through those who are nearest to Me, thus, I will be honored before the entire people” (ibid 10:3), Moshe responded, “I knew that the Mishkan would…

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וידם אהרן

Sruly Schnair In Shemini, 5786

And Aharon was silent. (10:3)

On what should have been the most exalted and auspicious day of Aharon HaKohen’s life – the inauguration of the Mishkan with Aharon as the Kohen Gadol, alongside his sons who would serve as Kohanim –he was stunned by the sudden (what appeared to be) inexplicable and devastating loss of his two sons. They did not just die. They were struck by a Heavenly conflagration which burned from within, leaving their bodies intact. The Torah describes Aharon’s heroic response: no response, Va’yidom Aharon; “And Aharon was silent (actually mute).” Prior to attempting to explain Aharon’s response and from where he…

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ואת שעיר החטאת דרש דרש משה והנה שרף

Sruly Schnair In Shemini, 5785

Moshe inquired insistently about the he-goat of the sin-offering, for, behold, it had been burned! (10:16)

Moshe Rabbeinu and Aharon HaKohen had opposing views concerning the Rosh Chodesh he-goat. The kohanim burned it, because they felt it was kodshei doros, consecrated forever, to be offered again and again. They felt that, since they were onenim, mourners, who had just witnessed the tragic deaths of Nadav and Avihu, they could not partake of the meat. Although Moshe had said they were allowed to eat the first two korbanos (meal-offerings), they were kodshei shah, offering consecrate specifically for the Inauguration of the Mishkan. Moshe, however, felt they could eat the seir Rosh Chodesh, as well. Moshe accepted Aharon’s…

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וידם אהרן

Sruly Schnair In Shemini, 5785

And Aharon was silent. (10:3)

Horav David, zl, m’Bohush (eldest son of Horav Yosef Friedman, son of the saintly Horav Yisrael of Ruzhin), was a unique personality, noted for his piety, scholarship, and humility. Although he did not assume the position as Rebbe, he was deeply revered as a tzaddik, and he served as a spiritual guide to many. He died during his father’s lifetime. In the court of Bohush, two gabbaim, aides, assisted the Rebbe: Rav Avraham Chaim and Rav Avraham Mordechai. The second gabbai (Rav Avraham Mordechai) was extremely close with Rav David. Thus, when he was niftar, passed away, Rav Avraham Mordechai…

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ותצא אש מלפני ד' ותאכל אותם וימותו לפני ד'

Sruly Schnair In Shemini, 5785

A fire came forth from before Hashem and consumed them, and they died before Hashem. (10:2)

We cannot downplay the tragedy of Nadav and Avihu’s untimely passing on what would have been the most auspicious day of their lives. The commentators attribute a number of spiritual failings to them, which ultimately led to their offering an eish zarah, strange fire, a fire which Hashem had not commanded. We are a nation built on obedience to Hashem. We follow His Will when He expresses it, and, when He does not, we wait. We do not act on our own, independently of the word of Hashem. Among the infractions of which hashem held them culpable was, Shelo natlu…

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ויאמר משה אל אהרן קרב אל המזבח ועשה את חטאתך ואת עולתך

Sruly Schnair In Shemini, 5785

Moshe said to Aharon: Come near to the Altar and perform the service of your sin-offering and your elevation-offering. (9:7)

Chazal (Toras Kohanim) teach that Moshe Rabbeinu had to coerce Aharon to participate in the holy service. Apparently, he was reluctant to approach the Mizbayach, Altar, because he saw the image of an eigal, calf, on top of the Mizbayach. The calf brought to mind his participation in the sin of the Golden Calf. As a result, he was self-conscious concerning coming forward and taking his rightful position at the Mizbayach. Moshe Rabbeinu noticed Aharon’s hesitancy and said, “Why are you embarrassed to go forward and serve? Indeed, l’kach nivcharta, it is specifically because of your extraordinary humility that you…

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אל חשקצו את נפשותיכם ... ולא תטמאו בהם ונטמתם בם

Sruly Schnair In Shemini, 5784

Do not draw abomination for yourselves… you shall not make yourselves impure, therewith, and thus become impure. (11:43)

Chazal (Yoma 39a) teach, “Sin stupefies the heart of a person who commits it.” This is noted from the pasuk, “Do not impurify yourselves with them, so you not be thereby impurified.” Do not read it as v’nitmeisem, and you will become impure. Rather, read it v’nitamtem, you will become stupefied/ befuddled/confused. In Yiddish, we would translate it as farshtupped, stuffed up. He no longer has control over himself; his sinful behavior seriously alters his ability to think rationally. Horav Eliyahu Lopian, zl, derives an important principle from here. When the Torah exhorts us al tishaktzu, do not draw abomination…

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ואת החזיר כי מפריס פרסה הוא ... והוא גרה לא יגר טמא הוא לכם

Sruly Schnair In Shemini, 5784

And the pig, for its hoof is split … but it does not chew its cud, it is unclean to you. (11:7)

The commentators explain the reason the Torah focuses on the pig’s singular kosher sign. The pig, which is the prototypical charlatan, puts forth its kosher sign as if declaring, “See, I am kosher,” expecting people to ignore that it does not chew its cud. Indeed, we have more to fear from those who claim to be observant than from those who do not conceal their estrangement from mitzvos. Despite its despicable nature in attempting to fool people, the chazir has one positive aspect to it, which is alluded by its name – chazir – which means “return.” The Shlah HaKadosh…

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ויאמר משה אל אהרן הוא אשר דבר ד' לאמר בקרבי אקדש ועל פני כל העם אכבד וידם אהרן

Sruly Schnair In Shemini, 5784

Moshe said to Aharon: Of this did Hashem speak, saying: “I will be sanctified through those who are nearest Me; thus, I will be honored before the entire people.” And Aharon was silent. (10:3)

What happened to Nadav and Avihu and the circumstances under which their deaths occurred are beyond us. Chazal present various reasons for their untimely deaths, but these reasons apply only to someone who, like them, had reached the capstone of closeness with Hashem. The higher one is, the closer one gets, the more Hashem demands of him. Aharon HaKohen’s reaction (or non-reaction) is equally beyond us. Anyone who has himself – or known someone who has – sustained such a mind-numbing tragedy, either stands in awe of Aharon or questions him. His muted reaction is mind-boggling. As soon as the…

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ומפתח אהל מועד לא תצאו פן תמתו

Do not leave the entrance of the Ohel Moed, lest you die. (10:7)

וידם אהרן

And Aharon was silent. (10:3)

וידם אהרן

And Aharon was silent. (10:3)

ואת שעיר החטאת דרש דרש משה והנה שרף

Moshe inquired insistently about the he-goat of the sin-offering, for, behold, it had been burned! (10:16)

וידם אהרן

And Aharon was silent. (10:3)

ותצא אש מלפני ד' ותאכל אותם וימותו לפני ד'

A fire came forth from before Hashem and consumed them, and they died before Hashem. (10:2)

ויאמר משה אל אהרן קרב אל המזבח ועשה את חטאתך ואת עולתך

Moshe said to Aharon: Come near to the Altar and perform the service of your sin-offering and your elevation-offering. (9:7)

אל חשקצו את נפשותיכם ... ולא תטמאו בהם ונטמתם בם

Do not draw abomination for yourselves… you shall not make yourselves impure, therewith, and thus become impure. (11:43)

ואת החזיר כי מפריס פרסה הוא ... והוא גרה לא יגר טמא הוא לכם

And the pig, for its hoof is split … but it does not chew its cud, it is unclean to you. (11:7)

ויאמר משה אל אהרן הוא אשר דבר ד' לאמר בקרבי אקדש ועל פני כל העם אכבד וידם אהרן

Moshe said to Aharon: Of this did Hashem speak, saying: “I will be sanctified through those who are nearest Me; thus, I will be honored before the entire people.” And Aharon was silent. (10:3)

YEARS

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