Shemini – Page 4 – Peninim on the Torah

ויאמר אל אהרן קח לך עגל בן בקר לחטאת

He said to Aharon: “Take for yourself a yearling calf as a sin-offering.” (9:2)

Various levels of atonement coincide with different transgressions. “One size fits all” does not fit all in reference to penance, because sins occur on various levels. Two people might commit the same act of infraction; yet, their modes of atonement are different. Although, on the surface, their sins may appear similar, Hashem gazes into the hearts and minds of the sinners and distinguishes between them. Aharon was commanded to bring a calf as a Korban Chatas, sin-offering, to let him know that, with this calf, Hashem would grant him atonement for his actions in creating the Golden Calf (Rashi). Klal…

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וידם אהרן

Moshe Marcovich In Shemini, 5778

And Aharon was silent. (10:3)

Aharon HaKohen received schar, reward, for his silence and acceptance of Hashem’s decree. As a result of his silence, Hashem rewarded him with a “private” detailing of the mitzvah/prohibition against Kohanim entering the Sanctuary after having imbibed an intoxicating beverage. We are taught that every punishment and reward coincides middah k’neged middah, measure for measure, with the sin or mitzvah that catalyzed it. What is the middah k’neged middah whereby Aharon’s silence led to a private hearing of the mitzvah? The Bais Aharon quotes Chazal (Berachos 60a), “One must bless on bad (sad) tidings, as he does on good (happy)…

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וידם אהרן

Moshe Marcovich In Shemini, 5778

And Aharon was silent. (10:3)

With two words, “And Aharon was silent,” the Torah presents its standard for confronting tragedy, for dealing with grief. While this spiritual plateau is reserved for the “Aharon Hakohens” of our People, it is vital that we understand the profundity of his reaction, to achieve an understanding of his response to this tragedy. In this way, we are able to develop a deeper appreciation of his greatness and we have a model of the sublime level of spirituality to which we should aspire. When a person is, lo aleinu (not on us), confronted with tragedy, he, by nature, seeks an…

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ובגדיכם לא תפרומו

Moshe Marcovich In Shemini, 5778

And do not rend your garments. (10:6)

In order not to interfere by casting a pall of grief on the joy of the inauguration, Hashem forbade the usual display of mourning, even to the brothers of Nadav and Avihu. The Sefer HaChinuch (149) says that the Kohanim are prohibited from entering the Sanctuary with disheveled, long hair – out of respect for the Bais Hamikdash and the service which they perform. This also applies to the clothing worn by the Kohanim that may not be torn. Obviously, since we no longer have the Bais Hamikdash, these laws transfer over to the Mikdash Me’at, miniature sanctuaries, the batei…

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בקרבי אקדש ועל פני כל העם אכבד

Rabbi L. Scheinbaum In Shemini, 5777

I will be sanctified through those who are nearest to Me, thus I will be honored before the entire People. (10:3)

Bikrovai ekadeish, “I will be sanctified through those nearest to Me,” are two words that instill fear and awe, because they are words that are often uttered following a tragedy in which the best, those closest to Hashem, are taken from within our midst. One who is exposed to greater inspiration, to greater Heavenly illumination – whose spiritual cognition is more profound – is on a higher spiritual plane. He is nearer to Hashem; therefore, more is expected of him. Horav Chaim Zaitchik, zl, explains that this was the reason for the punishment received by the mekoshesh eitzim, one who…

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ראשכם אל תפרעו ובגדיכם לא תפרמו ולא תמתו...ואחיכם כל בית ישראל יבכו את השרפה אשר שרף ד'

Rabbi L. Scheinbaum In Shemini, 5777

Do not leave your heads unshorn and do not rend your garments that you not die… And your brethren the entire House of Yisrael shall bewail the conflagration that Hashem ignited. (10:6)

Two reactions, two varied responses to the same occurrence. The Kohanim were not to interrupt the joy of their service – despite the tragic passing of two of their own. On the other hand, Klal Yisrael must mourn the deaths of two saintly Kohanim. The people must mourn; the Kohanim, however, must continue their joyful service. Two opposites – how is it possible? If it is a joyful occasion, be joyful. If it is a sad time, be sad. How do we reconcile two contradictory emotional responses to the same occurrence? Horav Gamliel Rabinowitz, Shlita, understands that there are vantage…

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ואחיכם כל בית ישראל יבכו את השרפה אשר שרף ד'

Rabbi L. Scheinbaum In Shemini, 5777

And your brethren, the entire House of Yisrael, shall bewail the conflagration which Hashem ignited. (10:6)

When we look around today at the Torah world, we are amazed that in a short period of time of some seventy years, we have gone from a nation of broken Jewry, to a world of Torah study unlike anything in previous times. While the numbers of committed, scholarly Torah Jews have probably increased with the level of Torah study and erudition achieved in our yeshivos unlike anything one can remember, the quality of Jewish commitment, the abrogation of materialism that bespoke the average European Jews, is no longer. We may know more and daven longer and understand what we…

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ואת החסידה

Rabbi L. Scheinbaum In Shemini, 5777

And the chasidah (11:19)

An interesting name for a non-kosher fowl. Rashi adds to the ambiguity with his reason for the name chasidah. This bird performs kindness with others of its species by sharing food with them. This is supposedly a compassionate bird, because it shares. Furthermore, its compassion is even noted by its given name – all the more reason that it should be included among the kosher birds. The Chassidic Masters explains that selective chesed with one’s own species, while ignoring the plight of other species, is far from admirable. Jews are not exclusive in their chesed activities. We help everyone. This…

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ויאמר משה אל אהרן קרב אל המזבח

Rabbi L. Scheinbaum In Shemini, 5776

Moshe said to Aharon: Come near to the Altar. (9:7)

Rashi teaches that, at first, Aharon HaKohen demurred from offering the sacrifice. He was ashamed to approach the Mizbayach, Altar, due to his involvement in the building of the Golden Calf. Moshe Rabbeinu said to him, “Why are you ashamed? This is why you have been chosen for the position of leadership in the area of the Priestly service.” The Arizal comments that Moshe was intimating to Aharon that his embarrassment and humility were precisely the reasons for Hashem’s choice that Aharon became the Kohen Gadol, High Priest. A leader must maintain a strong sense of humility, or he will…

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וידם אהרן

Rabbi L. Scheinbaum In Shemini, 5776

And Aharon was silent. (10:3)

Aharon HaKohen sustained a Heavenly blow on what should have been the happiest day of his life. Experiencing such extreme tragedy on a day that should have engendered extreme joy would have destroyed not only a lesser person, but most people. Not Aharon, about whom the Torah writes, “And Aharon was silent.” As the various commentators explain, Va’yidom is much more than silence: it is numbness; no movement; no expression; like an inanimate stone. Aharon stood there without reacting whatsoever. Aharon was mute, like an insentient object that does not react to external stimuli. Perhaps there is a deeper meaning…

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ויאמר אל אהרן קח לך עגל בן בקר לחטאת

He said to Aharon: “Take for yourself a yearling calf as a sin-offering.” (9:2)

וידם אהרן

And Aharon was silent. (10:3)

וידם אהרן

And Aharon was silent. (10:3)

ובגדיכם לא תפרומו

And do not rend your garments. (10:6)

בקרבי אקדש ועל פני כל העם אכבד

I will be sanctified through those who are nearest to Me, thus I will be honored before the entire People. (10:3)

ראשכם אל תפרעו ובגדיכם לא תפרמו ולא תמתו...ואחיכם כל בית ישראל יבכו את השרפה אשר שרף ד'

Do not leave your heads unshorn and do not rend your garments that you not die… And your brethren the entire House of Yisrael shall bewail the conflagration that Hashem ignited. (10:6)

ואחיכם כל בית ישראל יבכו את השרפה אשר שרף ד'

And your brethren, the entire House of Yisrael, shall bewail the conflagration which Hashem ignited. (10:6)

ואת החסידה

And the chasidah (11:19)

ויאמר משה אל אהרן קרב אל המזבח

Moshe said to Aharon: Come near to the Altar. (9:7)

וידם אהרן

And Aharon was silent. (10:3)

YEARS

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