Reward for Silence

In the second half of this week’s Parsha, the Torah departs from the discussion of Karbonos, which has been the focus since the beginning of Sefer Vayikra, to teach us about Hilchos Machalos Asuros, particularly kosher and Non-Kosher animals.

At first glance it may seem out of place for the Torah to be discussing these particular Mitzvos in this Parsha and Sefer. We know, however, that no Passuk, word or even letter is out of place in the Torah, so there must be some inherent connection between Machalos Asuros and Karbonos.

The Ramban, in his introduction to Sefer Vayikra, addresses this exact point. He wites that this is Sefer Toras Kohanim and therefore everything discussed within Sefer Vayikra is somehow tied to the Avodah of the Kohanim. He then goes on to explain why each topic contained in the Sefer is in fact relevant to Toras Kohanim.

Machalos Asuros, explains the Ramban, are Tamei and one who touches them is not allowed to enter the Mikdash. Further, if one is a Shogeg and eats one of the Machalos Asuros he is Chayev to bring a Korbon, which the Kohaim would have to do the Avoda for. Thus, Machalos Asros are in fact closely tied to the Toras Kohanim, and the placement of these Halachos within Sefer Vayikra is easily understandable

We must ask, however, understand their exact placement within Sefer Vayikra. Why were these particular Halachos placed in this week’s Parsha, following the story of the deaths of Nadav and Avihu, the sons of Aharon? The progression of the Pessukim within this Parsha is almost jarring: we are told of the deaths of Aharon’s sons, followed by Halachos pertaining to Morah HaMikdash—a topic closely tied to their deaths—and then a discussion of how the Avodas HaYom was to progress following the tragedy within the family of Aharon, the Kohanim. The Torah then immediately turns to discussion of Kashrus. Why are these Halachos placed at this point?

The question is furthered if we look at the first few words of this section, and the explanation of Rashi. The Passuk begins: “Vayidaber Hashem el Moshe V’er Aharon, Leymor Aleihem” Rashi cites the Toras Kohanim which seems to be bothered by the term “Leymor Aleihem: to say to them” to whom is the Torah telling Moshe and Aharon to convey these words? We may think that it means that they should tell Bnei Yisroel, but the next Passuk begins: “Dabru el Bnei Yisrael.” Therefore, concludes the Medrash, the Passuk must be reffering to the other Bnei Aharon, Elazar and Issamar: Hashem told Moshe to tell Aharon to relay these Halachos to his sons so that they may teach them to Klal Yisroel.

Why was such a lengthy chain of transmission here? Generally the Torah says that Hashem told Moshe something and he relayed it to the people, why in this case is there an addition of Aharon and his sons?

Rashi therefore explains that they were all rewarded for their silent acceptance of the deaths of Nadav and Aviu. When the Passuk earlier sad “VaYidom Aharon” it singled out Aharon, but this was a trait modeled by his children as well, and they were all rewarded for this silence by being part of the transmission of these Halachos.

The next obvious question is why were they rewarded specifically with the Halachos of Machalos Asuros. It is clear that Hashem wished to reward them for their super-human display of Emunah in staying silent as their brothers were punished with their lives. It is also understandable that being singled out as direct links in the Mesorah from Hashem to Bnei Yisroel is a substantial and priceless reward. But why choose these Halachos, which animals are Kosher and which are not, to give them this reward?

In order to further understand this point, the connection between the silence of Aharon and his children in the face of the deaths of Nadav and Avihu and Machalos Asuros, I would like to look at a number of comments h and his children became Kohanim—was so quickly turned into one filled with sorrow at the loss of his sons. Where did Aharon find the strength to remain silent in the facmade by the Seforno throughout the Parsha.

Let us first look at the Misa of Nadav and Avihu and Aharon’s response.

We know that the deaths of Aharon’s sons must have been a difficult blow to him. On this of all days, a day of national elation—the Chanukas HaMishkan—a day of personal achievement—the day on which Aharon the Kehuna Gedolae of this tragedy? From where did the “VaYidom Aharon” stem?

The Seforno explains that Aharon was silent because he took Nechama in the Kiddush Hashem that was created through the deaths of his sons. He saw a Ribbuy Kvod Shamayim, and that was enough for him to be consoled—Aharon did not react emotionally to the deaths of Nadav and Avihu because a Kiddush Shem Shamayim took place.

But what was the Kiddush Hashem? How did the death of these two men—who by all accounts were Tzaddikim, about whom was said “B’Krovai Ekadesh” a Kidush Hashem? Vayidom Aharon seems to be one of the greatest feats of personal strength recorded int eh Torah, and we are told that this came from a Nechama brought about by a Kiddush Hashem that resulted from the tragedy, but the Seforno does not explain what the Kiddush Hashem was.

In order to understand the Kiddush Hashem that came from their demise, we must better understand where the Bnei Aharon went wrong—what caused their deaths.

The Meforshim offer a number of different Pesahtim as to why Nadav and Avihu were punished, but the Pashut Pshat, based on the Pesukim is that they brought a Ketores that they were not commanded to: “VaYitnu Bahen Aish, V’Simu Aleihen Ketores.” It is clear from the Meforshim, however, that there was no malicious intent in their Chet, that they made some sort of error, which led them to their Chet and was the basis for their punishment. That being the case, even if we take the Passuk at face value—that they were punished for bringing the Ketores—we must understand why they did so, what their Cheshbon was.

Earlier, in Sefer Shemos, the Tzivuy to build the Mizbach HaKetores immediately follows the Tzivuy of the Korban Tamid. We learn from here that the Avoda of the Ketores follows the daily Avoda of the Tamid. The Pessukim there, in Parshas Titzaveh, also indicate that the Tamid causes Hashra’as Hashechina: “Olas Tamid L’Dorosechem, Pesach Ohel Moed… V’Noaditi Shama L’Vnei Yisrael.” In the daily Avoda of the Mishkan then, the renewal of the Hashra’as HaShechina is followed by Ketores.

On the Yom HaShimini, there was a new level of Hashra’as HaShechina: “Va’yera Kavod Hashem El Kol Ha’am.” Every person who was present at the Hakamas Hamihkan was Zoche to a level of Giluy HaShechina. The Seforno explains that when Nadav and Avihu saw this Giluy Shechina, they felt that this must also be followed by Hakravas HaKetores, just as the Giluy Shechina brought through the daily Tamid is followed by Ketores. This, says the Seforno, was their Cheshbon in bringing the Aish Zarah, and because they were not commanded to bring that Ketores they were punished with Misa.

Perhaps now we can understand the Kiddush Hashem that was affected through the deaths of Nadav and Avihu, the Kiddush Hashem that was a source of Nechama to Aharon.

Every member of Klal Yisroel who was present at the Hakamas HaMishkan was Zoche to a level of Giluy Shechina, as we said earlier. But it would be easy for them to think that perhaps this was a one time occurrence, that because they were present at the event of the Chanukas HaMishkan they achieved a temporary level of Giluy Shechina, and that would end with the festivitities. Nadav and Avihu understood differently, they knew that this was not a temporary state but an everlasting one, that through the Mishkan every member of Klal Yisroel was uplifted, and would henceforth be on a different level. Their new level was akin to the Tamid—a permanent, recurring Avoda that causes Hashra’as HaShechina, and was therefore to be accompanied by Ketores.

When the Bnei Yisrael saw that Nadav and Avihu were killed for brining the Aish Zarah, and when they understood the reason that the Bnei Aharon thought the Ketores was to be brought, they would come to an understanding of the fact that “Va’yera Kavod Hashem El Kol Ha’am” was the start of a new relationship with Hashem. Through the deaths of Nadav and Avihu, Klal Yisroel understood their new status, which could only serve to improve their personal relationships with Hasem. This was the Kiddush Shem Shamayim that came about through their deaths.

Aharon saw that although they perished for their mistakes, his sons had been able to convey a message to each member of Klal Yisroel through their actions: that each person was a Klei Kibul for the Shechina, that the moment of “Va’yera Kavod Hashem El Kol Ha’am” was not a one-time occurrence, but an everlasting opportunity.

I think that this can help us understand the connection between Misas Bnei Aharon and Machalos Asuros as well.

The Torah gives us a list of animals which we can eat, and those which we may not. It would be a mistake to think that this Mitzvah is related only to our Guf and not our Neshama. Animals that we are permitted to eat are generally referred to as Tahor, while those we may not eat are called Tamei, as in Behema Tehorah and Behema Temeiah. These terms, Tumah and Tehara, are inherently related to Ruchnias, further indicating that these Mitavos relate to our Neshama.

For a further understanding of this idea, we turn once again to the words of the Seforno, who explains this connection through the following idea.

Following Mattan Torah each member of Klal Yisroel was on a level to accept the Shechina in their midst, without any intermediary or medium: “B’Chol Makom Asher Azkir Es Shemi, Avo Eilecha U’berachticha.” This was a very high level, in which each person was a Kadosh HaKedoshim, a personal Makom for Hashra’as HaShechina. After the Chet HaEgel, however, we lost this status. Because of our Chet we could no longer access the Shechina on this personal level.

Through the entreaties of Moshe Rabbeinu, however, we were given the Mishkan—a central Makom of Hashra’as HaShechina. In the place of each person being a walking Mishkan, we had someplace to welcome the Shechina, about which Hashem said: “V’Asu Li Mikdash V’Shachanti B’socham.” This led to an eventual return of the Shechina to each of us, “Va’yera Kavod Hashem El Kol Ha’am.” Although we now required a Mishkan, a central location to access the Shechina, we had returned to a level where we could each be Mekabel the Shechina.

The Seforno goes on to explain that the way to prepare ourselves to be Mekabel the Shechina is through our food intake. When we eat the proper foods, those which are Tahor, we elevate ourselves to a level that is appropriate to welcome the Shechina. If we stray and eat that which we should not, those animals that are defined as Tamei, we deny ourselves this opportunity. With regard to Machalos Asuros there is a concept of Timtum Halev, that our Neshamos are somehow affected by that which we eat, even our consumption of these foods is inadvertent.

Nadav and Avihu were trying to celebrate the return of the Shechina to Klal Yisroel. While we had not quite returned to the status we had after Mattan Torah, the moment of “Va’yera Kavod Hashem El Kol Ha’am” was a partial achievement of this level. The Bnei Aharon understood the importance and significance of this moment, they appreciated the gift of the Mishkan and the Zechus of being Mekabel the Shechina in our midst. They sought to mark this occasion with Ketores, which was a mistake, but their deaths helped pass this message on to Klal Yisroel: we were once again Klei Kibul for the Shechina on a certain level.

Their father, Aharon, saw that their deaths passed this message on to Klal Yisroel, through which there would be Ribuy Kvod Shamayim. This provided him wit Nechama, because to him there was nothing more important that Kiddush Shem Shamayim.

What better Mitzvah, then, was there for Aharon and his family to serve as a conduit for than Machalos Asuros? They were able to stay silent because they understdood the significance of the Ribuy Kvod Shamayim brought upon by an understanding that we had reached a level of Va’yera Kavod Hashem El Kol Ha’am and now they could be a part of helping us prepare for this role. In passing on the Mitzvos of Machalos Asuros, which enable us to welcome Hashem into our lives, they could help perpetuate the enthusiasm of Nadav and Avihu for the Kabalas Pnai HaShechina.

Although their conclusion—Hakravas Ketores—may have been incorrect, the excitement and appreciation that Nadav and Avihu showed for the moment of “Va’yera Kavod Hashem El Kol Ha’am” is something that we can emulate. The Mitzvos of Machalos Asuros and Kashrus are the way that we prepare ourselves for Kabalas Pnei Hashechina, we each one of us can be Zoche to in our lifetimes.