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Shemini
Shemini
Rashi (10;1) relates that Moshe told Aharon that he thought they were greater than Nadav and Avihu but “now I see that they are greater than I and you.” However, how could it be that Moshe, the humblest person in the world (Bamidbar, 12;3) thought that he and Aharon were greater than Nadav and Avihu then later realized that he was wrong? That’s not how a humble person thinks!?!
Similarly, how could it be that Nadav and Avihu were greater than Moshe and Aharon if Hashem chose them to lead the nation of Israel?
Furthermore, the Gemara (Sanhedrin, 52a) relates that Nadav and Avihu were walking behind Moshe and Aharaon when Nadav said to Avihu: “When will these elders (Moshe and Aharon) die?” The obvious question is: How could it be that Nadav and Avihu were greater than Moshe and Aharon if they wished death upon them?
Lastly, the Gemara (Yoma, 76b) relates that Rava said wine and fragrances made him smart. However, if that’s the case then how could the Halacha be that a judge can’t judge on the same day that they drank wine?
Rabbi Yochanan Zweig explains that wine gives a person a heightened level of awareness (as long as they don’t drink too much). When a person drinks wine they get a greater instinct and understanding of the world around them. However, wine only has the ability to help a person in areas where man needs to develop himself (by giving them greater understanding as to the people around them). In regards to submitting oneself to Hashem, however, wine is a shortcoming as it blocks one’s ability to focus completely on Hashem.
Now, a judge could have one of 2 goals: He could either seek a compromise between the 2 parties in order to ensure that both parties walk away happy. Or, a judge could search out the truth and judge the case based on what he believes Hashem’s truth to be. If a judge seeks to judge a case in search of compromise then wine will actually help him have a greater understanding of the desires of his fellows (and that will in turn make it easier for him to find a proper compromise between the 2 parties). However, if a judge seeks to decide a case based on Hashem’s truth then drinking wine will only hurt him try to understand Hashem’s truth (as it will take away his ability to focus on Hashem). The Halacha is that a judge must attempt to find Hashem’s truth when judging a case and not just search for compromise. Thus, the halacha is that it is forbidden for one to judge a case on the same day that they drink wine even though wine has the ability to give one wisdom (as it did for Rava-Yoma, 76b).
Further, Rabbi Zweig explains that Moshe & Aharon were Hashem’s representatives to lead the nation of Israel. Nadav and Avihu however were the best from the ranks. Meaning, they were the leaders from and by the people. When the Gemara (Sanhedrin, 52a) relates that Nadav asked Avihu when Moshe and Aharon were going to die that what he was really asking when Hashem was going to choose different representatives to lead the nation of Israel-as after the sin of the golden calf it became clear to them that the nation wasn’t reaching their full potential.
Lastly, Rabbi Zweig explains that even though Nadav and Avihu were greater in terms of the ranks from the people, Moshe and Aharon were nevertheless greater in terms of wisdom as Hashem was constantly teaching them. Meaning, Nadav and Avihu achieved their greatness by themselves whereas Moshe and Aharon needed Hashem’s help in order to reach their level. Therefore, when Moshe told Aharon that Nadav and Avihu were greater than them he said that because they had reached their great level without constant communication and help from Hashem. In reality however Moshe and Aharon were greater than Nadav and Avihu as they had constantly received wisdom from Hashem. It therefore comes out that Moshe was actually acting very humble when he said that Nadav and Avihu were greater than him and Aharon, unlike he had previously thought, as a truly humble recognizes the greatness of others and will even claim that they are greater when it isn’t true.
Shemini
Shemini
In this week’s parsha Nadav and Avihu (2 of Aharon’s sons) are consumed by fire.
The Torah tells us (10;3) that Aharon responded with silence.
Rashi (10;3) relates that Aharon received reward for his silence…His reward being that Hashem spoke to him alone and taught him the laws regarding kohanim who are intoxicated from wine (since his 2 sons passed away because they entered the the Sanctuary intoxicated by wine–see Rashi, 10;2).
The question is: How was that a reward? The last thing Aharon wanted was to be reminded about their deaths!?! What kind of reward was it that Hashem taught Aharon alone not to perform the priestly services while intoxicated by wine?
The Medresh (Vayikra Rabbah, 12;3) relates that Aharon was depressed after the death of his 2 sons. However, after Hashem spoke to him in private he became happy again. Therefore, we see that Aharon received benefit from his talk alone with Hashem, and it is thus understandable how that was a reward.
However, how exactly did Aharon become happy from his talk with Hashem? He was reminded of the death of his 2 sons–an absolutely terrible tragedy!?!
To answer this question, we must first understand what causes one to be happy…
The Megillah (Megilat Esther, 5;11) relates that Haman was extremely wealthy (10,000 silver coins) and had many sons (208 kids). Nevertheless, the Megillah (Megilat Esther, 5;13) relates that Haman said, “Yet all this means nothing to me so long as I see that Jew Mordechai sitting at the King’s gate.” Why was Haman upset? Not only was he living a fabulous life with a tremendous amount of wealth and a great family–but a decree had already been passed that Mordechai, his whole family, and his whole nation would be destroyed! Therefore, why did Haman care that Mordechai wouldn’t show him respect and stand up? Why was he unhappy?
Additionally, the Torah (Devarim, 28;47) states that we were thrown into exile: “Since you did not serve Hashem, your G-d, with joy and good heartedness, in total affluence” However, why didn’t the Jews happily serve Hashem if they had everything? Secondly, how could Hashem punish us (especially so harshly) simply based on personal feelings? Thirdly, why did lack of happiness cause over 2,000 years (and counting) of exile when idolatry, adultery, murder and other far more terrible sins caused a mere 70 years of exile? Lastly, how could the Torah say that we were thrown into exile due to lack of happiness–wasn’t it due to “sinas chinam” (baseless hatred–see Gittin 55b-56a)?
Rabbi Yochanan Zweig explains that true happiness comes from validation. One could only achieve happiness when they get the feeling that they know they exist. This is what Haman lacked. Why is that? Haman believed there was a G-d, but he believed that his relationship with the world was simply happenstance. Therefore, he wasn’t connected to a G-d and thus he didn’t feel as though he existed. For this reason, Haman was willing to give up ALL of his money simply to kill Mordechai and his whole nation. He simply wasn’t happy because Mordechai slightly questioned his honor and existence by not standing up for him. Mordechai was able to penetrate Haman’s heart and take away his happiness merely by showing a little bit of disrespect just because Haman was connected to Hashem. It was because Haman lacked validation from Hashem that he was unhappy.
Further, Rabbi Zweig explains that lack of happiness wasn’t the reason we were thrown into exile. Rather, happiness was simply a sign that we didn’t understand that Hashem gave us everything as a form of communicating with us. Hashem gave us everything in order to give us the feeling of validation–the feeling that we exist. The purpose of giving us all of our possession was in order so that we should feel connected to Him. However, by not serving him happily we showed that we weren’t really connected. Therefore, even though the nation of Israel had everything they wanted, they still weren’t able to serve Hashem happily because they didn’t feel a connected to Him. Similarly, “sinas chinam” (baseless hatred) means that we weren’t satisfied with ourselves. Our baseless hatred was an indication that we didn’t feel validated and connected to Hashem. As a result, this exile lasted longer than all the others because we don’t have the true feeling of being connected to Hashem.
We could now explain how Aharon became happy after his talk with Hashem, even though he was reminded about the death of 2 of his sons. Why did Hashem speak to Aharon alone? It must have been in order to validate him and give him the feeling that he exists. Hashem gave Aharon special attention in private in order to let him know that they are connected. By speaking to Aharon alone, Hashem was letting Aharon know that He loves him. This gave Aharon a true feeling of happiness. Therefore, even though 2 of his sons had died, and even though Hashem had reminded him of their death, he nevertheless felt truly happy because he felt connected with Hashem.
Summary: Nadav and Avihu, 2 of Aharon’s sons, are consumed by fire (for entering the sanctuary intoxicated by wine, Rashi, 10;2). Aharon responds with silence. Hashem then rewards Aharon for his silence by teaching him the section of torah regarding Kohanim (priests) who are intoxicated by wine alone (thus reminding him of why his sons passed away–see Rashi, 10;3). However, how was teaching Aharon alone the laws of intoxication from wine a reward if it reminded him of the death of 2 of his sons? Additionally, the Medresh (Vayikra Rabbah, 12;3) states that Aharon was depressed after the death of his 2 sons but then became happy after his talk with Hashem–However, how did he become happy if he was reminded of a terrible tragedy? Rabbi Zweig explains that happiness comes through validation. Meaning, one must feel a sense of existence through being connected with Hashem in order to achieve true happiness. Hashem spoke to Aharon alone in order to give him the feeling of validation–to let him know that he exists and to show him love in order so that they should be connected with one another. This gave Aharon a real and genuine feeling of happiness. Thus, even though he was reminded of the passing of his 2 sons, he was nevertheless truly happy.
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