Friends • Torah.org

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Posted on March 28, 2019 (5779) By Rabbi Pinchas Avruch | Series: Kol HaKollel | Level:

Beginner

 

“The sons of Aaron, Nadav and Avihu, each took his fire pan, they put fire in them and placed incense upon it; and they brought before G-d an alien fire that He had not commanded them. A fire came forth from before G-d and consumed them, and they died before G-d.” (Vayikra/Leviticus 10:1-2) At this moment of great intimacy between G-d and the

Jewish Nation, they were, Rashbam (1) explains, motivated to bring the daily incense that Moshe had not yet told anyone to bring. They were unaware that Moshe was waiting for a Heavenly Fire to descend and consume the incense, to have an even greater sanctification of the Divine Name. How could two so righteous individuals have made such a tragic miscalculation?

 

The Medrash Yalkut Shimoni (#524) expounds that “each took his fire pan” indicates that each took his on his own without consulting one another. Each thought they were fulfilling G- d’s will with this bold step. As people of great spiritual measure – as Moshe consoled his brother, “Of this did G-d speak, saying ‘I will be sanctified by those nearest to me…'” (v.3) – they must have given the act great forethought. How would consultation have altered the result? After great contemplation they both came to the same conclusion that it was a great act of piety to bring this alien fire. Would not that conclusion have been further solidified had they consulted with one another?

 

Rabbi Alter Henach Leibowitz (2) explains that the give and take of conversation is not merely an opportunity to confirm previously determined rationales. Rather, the reduction of thoughts and emotions to clear, concise expressions and the verbalization of one’s reasoning and justification compels one to delve deeper into the issue until he discovers the core truth.

 

Indeed, Pirkei Avos (Ethics of the Fathers, 6:6) states that one of the forty-eight essential qualities for acquisition of Torah is “friends attentive to detail”. Generally, this is thought of as referring to friends who will correct errors. But from our situation, concludes Rabbi Leibowitz, we comprehend another facet. When one has a friend with whom he can share and discuss his thoughts, the friend’s attention to detail will oblige the speaker to clarify the issues and arrive at the truth.

 

Have a Good Shabbos!

High Standards • Torah.org

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Posted on March 19, 2014 (5774) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

 

The Torah itself records the reaction of Moshe to the tragic deaths of the sons of Aharon.

Moshe tells his grieving brother that the Lord had informed him, “that I will sanctify My name through those who are nearest to Me.” Therefore, even though the harsh judgment against Aharon – the dramatic and unexpected deaths of his two elder sons, Nadav and Avihu – dominates the mood of the moment, there is a subtle message of consolation and explanation that Moshe offers to his brother.

 

And that perhaps is one of the reasons that Aharon remained silent in acceptance of the fate that befell him and his family. Aharon apparently realized that there was a higher purpose also involved in these events – the sanctification of G-d’s name and a warning against tampering with the ritual services of the Tabernacle/Temple/Mishkan – and this realization motivated his silence.

 

It is very difficult for we ordinary mortals to appreciate the nature of this means of sanctification. We tremble at having to think of G-d’s sanctification and the ennobling of

G-d’s name in the world when we are forced always to think of death and human tragedy. We much prefer to think of G-d’s greatness in terms of charity, compassion, comfort and consolation.

 

Yet, as mortals who possess an eternal soul, we all realize that death and tragedy are all part of life – unavoidable parts of life that we all experience and must deal with. Thus, Moshe’s words to his brother regarding death and tragedy are really addressed to all of us as well.

That is the reason they appear in the Torah, whose words are directed to all humans for all time.

The Reward for Silence

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Posted on April 12, 2018 (5778) By Rabbi Label Lam | Series: Dvar Torah | Level: Beginner

 

And Aaron’s sons, Nadav and Avihu, each took

his pan, put fire in them, and placed incense upon it, and they brought before HASHEM foreign fire, which He had not commanded them. And fire went forth from before HASHEM and consumed them, and they died before HASHEM. Then Moshe said to Aaron, “This is what HASHEM spoke, [when He said], ‘I will be sanctified through those near to Me, and before all the people I will be glorified.’ “And Aaron was silent. (Vayikra 10:1-3)

 

And Aaron was silent: He was rewarded for his silence… (Rashi)

 

And Aaron was silent: [and did not complain. Consequently,] he was rewarded for his silence.

 

Why was Aaron rewarded for his silence? Is silence always an acceptable response? The Malbim explains that the word used to describe Aaron’s silence does not mean that he was passively silent and perfectly still. No! Aaron was a sensitive and real feeling person according to all accounts. How could quietly endure the loss of his sons? That is why in the beginning of the verse Moshe offers consoling words. Aaron accepted them and then Aaron was silent. He arrested himself from speaking and made himself silent. Initially he may have had what to say. “VayiDom”- and he was silent is an action of silencing, silencing himself.

 

Years ago, I had the honor and privilege to hear the following story from Rabbi Shimshon Pincus zt”l. He told us about a fine young man who had earned a marvelous Shidduch with a prominent family. This young man was an only child born to his parents after 24 years of marriage. Rabbi Pincus had asked the father if he had any sense of why they merited having a child that year. Had there been any unusual incident?

 

After 23 years of childlessness, approaching the edge of despair the husband did what amounts to an act of desperation. He had heard that on the other side of Jerusalem there was a small Chassidic synagogue that held out a special promise.

Anyone who would attain for himself on Yom Kippur the honor of Maftir Yonah would most certainly have his request answered. With that hope he uprooted himself from his usual place in the yeshiva where he had a seat of honor, and traveled to unfamiliar territory where he would be a stranger on a backbench. He arrived early enough on the eve of Yom Kippur and pre-arranged for himself, for a handsome price the coveted honor of Maftir Yonah.

 

After Kol Nidre and all the evening prayers while exiting the synagogue he noticed another young man like himself also not dressed like a Hasid seeming slightly out of place. He approached and asked him why he was praying here in this particular Shteibl for Yom Kippur.

 

The young fellow told his tearful tale that he and his wife had been married for almost three years and they had not yet been blessed with children. He had heard that whoever would attain Maftir Yonah in this synagogue would be granted their heart’s desire and he hoped to put in a modest bid for Maftir Yonah the next day.

 

The man just listened with astonishment. He could have shared with him the unfortunate news that he had already locked up the important honor for himself and made a good case why he was more desperate and deserving, but he said nothing. He just picked himself up and left, returning to the other side of Jerusalem.

 

Shortly after that his wife was finally expecting a child and she gave birth to their precious son. He felt that his deepest wish was granted that year not because he got Maftir Yonah but rather because he didn’t say a word and he let someone else have it instead.

 

He had what to say but he held himself back. It could not have been easy. So, like Aaron, he earned the reward for silence.