Parshat Shemini: The Centrality of G-d`s Command

BY: GOLDIE GUY

Silence.
The understanding one can convey in silence is often greater than one could ever express in words. In this week`s parsha, Parshat Shemini, we find one of the loudest instances of silence, that of Aharon in the wake of his sons` deaths. Shemini opens on "the eighth day", the day after the completion of the Tabernacle`s seven-day inaugural ceremony, which we read about in parshat Tzav. A day of culmination, when after all of Bnei Yisrael`s efforts to build a Mishkan for G-d and the preparations and sacrifices of the priests done exactly as Hashem commanded creates an immense closeness to G-d. In a manifestation of this closeness Hashem`s presence descends on the Tabernacle, and the people rejoice.

וַיָּבֹא מֹשֶׁה וְאַהֲרֹן, אֶל-אֹהֶל מוֹעֵד, וַיֵּצְאוּ, וַיְבָרְכוּ אֶת-הָעָם וַיֵּרָא כְבוֹד-יְהוָה, אֶל-כָּל-הָעָם"

"וַתֵּצֵא אֵשׁ, מִלִּפְנֵי יְהוָה, וַתֹּאכַל עַל-הַמִּזְבֵּחַ, אֶת-הָעֹלָה וְאֶת-הַחֲלָבִים; וַיַּרְא כָּל-הָעָם וַיָּרֹנּוּ, וַיִּפְּלוּ עַל-פְּנֵיהֶם

And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the LORD appeared unto all the people.(Leviticus 9:23-24)

But on that day, Aharon's sons Nadab and Avihu die when offering an incense sacrifice. A day of immense joy turned to one of unspeakable sadness, in a matter of 2 verses. We read:

א  וַיִּקְחוּ בְנֵי-אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ, וַיִּתְּנוּ בָהֵן אֵשׁ, וַיָּשִׂימוּ עָלֶיהָ, קְטֹרֶת;

וַיַּקְרִיבוּ לִפְנֵי יְהוָה, אֵשׁ זָרָה

--אֲשֶׁר לֹא צִוָּה, אֹתָם. 

וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה, וַתֹּאכַל אוֹתָם; וַיָּמֻתוּ, לִפְנֵי יְהוָה 

And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them.

And there came forth fire from before the LORD, and devoured them, and they died before the LORD.(Leviticus 10:1-2)

Commentators grapple with the question that begs following this surprising incident: why did Hashem kill Nadav and Avihu? What was their sin that made them deserving of death? Throuhgout the description of the process of the Mishkan`s inauguration, we read about them helping their father Aharon every step of the way, being active participants  in the sacrificial process and carrying out their roles as commanded. Here, it seems, we read of Nadav and Avihu wanting to bring "foreign fire" on the eighth day, like they had done each preceding day of the inaugural process, in order to bring an incense sacrifice. Seemingly, all they are guilty of is wanting to serve Hashem, is that deserving of death!?

Rashi following the midrash brings two possibilities as to what their sin could have been; they either came to do service while drunk, or taught law in the presence of their own teachers, Moshe and Aharon. However, we see no hint to these sins in our parsha. Rav Amnon Bazak(1)and others, following literary cues, trace these sins back to a description of Nadav and Avihu at Mount Sinai. Moshe, Aharon, nadav, Avihu, and 70 elders "go up", and there we read of Nadav and Avihu "eating and drinking" before the revealed presence of Hashem:

 "וַיִּרְאוּ, אֵת אֱלֹהֵי יִשְׂרָאֵל... וַיֶּחֱזוּ, אֶת-הָאֱלֹהִים, וַיֹּאכְלוּ, וַיִּשְׁתּוּ" 

"and they saw the God of Israel...and they beheld God, and did eat and drink. " (Exodus 24:9-11)

However, this is not the simple reading of the account in our parsha. Instead, when they bring the "foreign fire", the only extra description the verse brings is "אֲשֶׁר לֹא צִוָּה אֹתָם"- 'not as they were commanded'. And this is in direct contrast to the description of the sacrifices they made and the parts of the ianugural process up until now, when after they fulfill the commands the verses specify  that they act like G-d commanded Moshe 'כַּאֲשֶׁר צִוָּה יְהוָה, אֶת-מֹשֶׁה' .This aspect of command was the only thing which made this instance of Nadav and Avihu`s service different from all the service they had performed before, yet we see it inherently and irreparably changes the nature of their service. The absence of command transforms a seemingly "good-intentioned" act into a sin liable of immediate death!

From Aharon`s reaction of silence, we see that Aharon understood this well. He understood the great danger involved in serving God, that if one does establish for himself that all he does will be "as G-d Commands", it can turn into self-service in the appearance of avodat Hashem. The scariest part is that one is liable in such a situation think that what he is doing is fine, and even more so, to think he`s going beyond the call of duty! Our parsha comes to negate this type of thinking. True worship of God is one with the intent to fulfill our G-d given commandments as best as possible. Aharon saw what his sons had done, understood this lesson, and accepted the judgment of Hashem. Aharon therefore stands as the example of the ideal oved Hashem(serv ant of G-d); an active and dedicated leader who also knows not to overstep the the command of G-d.

I`ve heard many teachers emphasize here the point that service of G-d could not possibly be based on the personal whim of man because it is unstable and varies. The example often cited is prayer; perhaps I feel greatly inspired to praise G-d at certain moment, and one could argue that it is preferable to pray only at those times which produce more meaningful prayers (And wouldn`t it be wonderful if every prayer we uttered was completely inspired...?). But those moments of  spiritual inspiration may be few and far between; if one`s prayer practice was based upon it, who knows when one might be moved to pray to G-d again? One could go without speaking to god for days, weeks, or even months! Thus we see the centrality of command in the life of the committed  oved Hashem. Aharon`s silence represents the understanding of what it means to be a present and active oved Hashem while not letting one`s ego undermine the knowledge that he acts with because he is commanded by G-d. Personal whim varies,but the will of G-d is eternal. 

  

                                            יראת יהוה טהורה עומדת לעד משפטי־יהוה אמת צדקו יחדו׃

The fear of the LORD is clean, enduring for ever; the ordinances of the LORD are true, they are righteous altogether.(Psalms 19:10)

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(1) Audio shiur by Rav Amnon Bazak, which can be accessed here:

http://hw.libsyn.com/p/8/7/9/8793ebcd37885a39/parsha-24_shemini_5767_abazak.mp3?sid=f9d3adcf1491cfdb87cbc303dd44e19d&l_sid=18709&l_eid=&l_mid=1687742 

(in Hebrew)

**All Hebrew text and translation of the Parsha from Mechon Mamre:
http://www.mechon-mamre.org/p/pt/pt0.htm