Shemini – Page 6 – Peninim on the Torah

ויקחו בני אהרן נדב ואביהוא איש מחתתו ויתנו בהן אש וישימו עליה קטורת ויקריבו לפני ד' אש זרה אשר לא צוה ד'

And the sons of Aharon, Nadav and Avihu, each took his fire pan, they put fire in them and placed incense upon it; and they brought before Hashem an alien fire that Hashem had not commanded them. (10:1)

It all boils down to the last four words: Asher lo tzivah Hashem, “That Hashem had not commanded them.” The best laid intentions are of little value if they go against someone’s wishes. In his Sefer Nitzotzos, Horav Yitzchak Hershkovitz, Shlita, gives a practical analogy. Reuven had a good friend, Shimon, whom he had invited to stay at his house whenever he was in the area. Shimon was a welcome guest who would not over-extend his welcome. He would come for a few days, enjoy, and leave. Reuven felt very comfortable inviting Shimon to stay as long as necessary –…

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

Rabbi L. Scheinbaum In Shemini, 5773

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

The last two words of the above pasuk, Va’yidom Aharon, “And Aharon fell silent,” are, to me, among the most frightening – yet awe-inspiring – words in the Torah. The ability to transcend emotion, to experience tragedy on what should have been the happiest and most spiritually-elevating day of Aharon’s life, is truly inspirational. Aharon HaKohen had worked his entire life to achieve this moment, to be crowned as the Kohen Gadol, High Priest. His response to the mind-numbing tragedy was the true indication of his worthiness of this exalted position. How are we to come to terms with Aharon’s…

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Rabbi L. Scheinbaum In Shemini, 5772

“A fire came down from before Hashem…and they died before Hashem…and Aharon was silent.” (10:2-3)

As the joy surrounding the inauguration ritual reached its zenith, tragedy suddenly struck. Aharon’s two oldest sons died during their performance of an unauthorized incense service. Aharon’s classic response – or lack thereof – attests to his greatness, his nobility and his resolute faith in Hashem. He accepted Hashem’s Divine decree. He was silent. He did not exhibit any form of emotion. Hashem’s decree is not to be questioned, because the answer is above us. Chazal tell us that misas tzaddikim, the death of the righteous, is “m’chaper,” atones for our sins. This idea is derived from the fact that…

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Rabbi L. Scheinbaum In Shemini, 5772

“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)

Aharon HaKohen’s two eldest sons died in a terrible, tragic fire that consumed their souls, yet left their bodies intact. It was to be a day of heightened joy, the greatest simchah for Hashem, for Aharon and for all of Klal Yisrael. It was the day that the Mishkan was to be dedicated. The festivities were tragically marred. Yet, Aharon and his sons were commanded that, as Kohanim, they could not exhibit any outward signs of mourning. It was Hashem’s day. Their personal grief was not to detract from Hashem’s simchah. On the other hand, Klal Yisrael was adjured to…

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Rabbi L. Scheinbaum In Shemini, 5772

“And your brethren the entire house of Yisrael shall bewail the conflagration that Hashem ignited.” (10:6)

The Rambam in Hilchos Aveilus 13:10 writes, “One does not weep for the deceased more than three days. But for a Torah scholar, it depends upon their level of wisdom.” Nevertheless, one does not weep more than thirty days. There are clearly defined parameters for the length of time one may express emotional grief upon the death of another Jew. Yet, the Torah does not seem to place a time limit concerning the weeping for Aharon’s sons. When Moshe Rabbeinu – the quintessential leader and rebbe of Klal Yisrael – died, Klal Yisrael was instructed to mourn for thirty days….

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Rabbi L. Scheinbaum In Shemini, 5772

“And the pig…it is unclean to you.” (11:7)

Professor Daniel Chavelson was a living tragedy. A brilliant scholar, who became an apostate and converted out of the faith in order to advance his secular status, he enjoyed the respect and friendship of a number of rabbinic leaders. He continued to study Torah on a consistent basis, maintaining an active correspondence of halachic responsa with these rabbis. When the Netziv, z.l., was questioned about this enigma – an individual who, although a heretic, was still held in esteem by many observant Jews, he sighed, responding with the following story: One day the wife of the town’s wealthiest man became…

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Rabbi L. Scheinbaum In Shemini, 5771

“This is the thing that Hashem has commanded you to do; then the glory of Hashem will appear to you.” (9:6)

The adage that the “main thing is to be a Jew in one’s heart” is popular among those who have acculturated themselves to the prevalent gentile culture and society. According to this approach, mitzvah performance and a Torah oriented lifestyle are unnecessary. G-d’s primary objective is that Jews maintain Jewish hearts. This means that one believes in Hashem. In his heart, he is an Orthodox Jew. In practice, however, he is far from the Orthodox perspective. They often quote the Rabbinic dictum, Rachmana liba ba’i, “Hashem desires that a Jew have a pure heart.” Also, machshavah tovah Hakadosh Baruch Hu…

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Rabbi L. Scheinbaum In Shemini, 5771

Moshe said to Aharon: “Come near to the Altar…and provide atonement for yourself and for the people.” (9:7)

Aharon HaKohen was not prepared to perform the service in the Sanctuary, because he felt undeserving and ashamed as a result of his involvement in the sin of the Golden Calf. Moshe Rabbeinu convinced him to go forward and execute the mission for which he had been selected. Indeed, Moshe addressed his reluctance, challenging him: “Why are you ashamed? Indeed, l’kach nivcharta, this is (specifically) the reason you were chosen.” Why was Aharon reluctant? Why was he ashamed? He had a number of valid justifications for his involvement with the Golden Calf. He was attempting to delay the people from…

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Rabbi L. Scheinbaum In Shemini, 5771

And Nadav and Avihu, the two sons of Aharon, each took his fire pan…and they brought before Hashem an alien fire that He had not commanded them. (10:1)

Asher lo tzivah osam, “That He had not commanded them.” Herein lies the error of Nadav and Avihu – two individuals whose piety brought them into the league of Moshe Rabbeinu and Aharon HaKohen. Yet, they did not make it, and were struck down, because they performed what they thought was a great service. The Chidushei HaRim derives from the words; “that He had not commanded them,” that man’s claim to distinction in serving Hashem is only relevant to the extent that he carries out Hashem’s command, that he executes His Will. Nadav and Avihu were very righteous, and they…

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Rabbi L. Scheinbaum In Shemini, 5771

“I will be sanctified through those who are close to Me, and thus, I will be honored before the entire people.” (10:3)

Rashi offers the accepted interpretation of this pasuk. When Hashem imposes His attribute of Strict Justice, even on those closest to Him, He is feared and honored. People say, if this is how Hashem punishes those who are close to Him, surely the punishment in store for those who disobey Him is far worse. Well, at least this is how it should be – how the world should react when tragedy strikes Hashem’s intimate ones. The Torah expects an intelligent person to derive a positive lesson from an act of G-d which appears to the human eye to have a…

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ויקחו בני אהרן נדב ואביהוא איש מחתתו ויתנו בהן אש וישימו עליה קטורת ויקריבו לפני ד' אש זרה אשר לא צוה ד'

And the sons of Aharon, Nadav and Avihu, each took his fire pan, they put fire in them and placed incense upon it; and they brought before Hashem an alien fire that Hashem had not commanded them. (10:1)

ויאמר משה אל אהרן הוא אשר דבר ד' לאמר בקרובי 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 close to Me, and I will be honored before the entire people;” and Aharon fell silent. (10:3)

“A fire came down from before Hashem…and they died before Hashem…and Aharon was silent.” (10:2-3)

“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)

“And your brethren the entire house of Yisrael shall bewail the conflagration that Hashem ignited.” (10:6)

“And the pig…it is unclean to you.” (11:7)

“This is the thing that Hashem has commanded you to do; then the glory of Hashem will appear to you.” (9:6)

Moshe said to Aharon: “Come near to the Altar…and provide atonement for yourself and for the people.” (9:7)

And Nadav and Avihu, the two sons of Aharon, each took his fire pan…and they brought before Hashem an alien fire that He had not commanded them. (10:1)

“I will be sanctified through those who are close to Me, and thus, I will be honored before the entire people.” (10:3)

YEARS

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