“And the fire came down and consumed Nadav and Avihu as they were bringing a sacrifice to G-d.”
Twenty years ago, there was an individual who I thought would have been an excellent candidate to be the president of our community. A president back then was considered a tremendously influential job, who made some major and serious decision. This position was as important as the Rabbi of the community. The old guard were on their way out and this individual was a perfect choice. He was married with children, multilingual; he was very successful in business. He was Orthodox and he looked like Harrison Ford. The community desperately needed a strong leader. He would have been able to mesh together all the colorful personalities and bring out their best to help the community. He was influential and diplomatic, and both he and his wife had elegance, pizazz, and class.
However, it seemed like he had other plans. He and his family decided to make Aliya (migrate) to Israel. The dream that some of us had to build and unite this community was dashed. My heart bleeds with the unfulfilled potential he had. If he only knew, and if some of us were made aware of his talents, maybe it would have been an entire different ballgame.
Potential could make and change worlds; however, one has to be wise to bring it out of himself or bring it out of other people.
In the early 1900s, the NITZIV, a famous Rabbi in the Jewish literary world, once threw a celebration dinner to commemorate the finishing of one of his books. At the dinner, he told the story of his past. The NITZIV was not a very strong student, and one night he overheard his parents’ conversation in which they were seriously considering taking him out of Yeshiva and making him learn a trade, the shoemaker business. Coming from a famous Rabbinical family (Rav Chaim Veloshin was his grandfather), the NITZIV was appalled. He rushed into the room and begged and cried not to take him out of Yeshiva and they should give him one more chance.
Apparently, from that moment on, the NITZIV took his learning seriously and excelled to become the great Rabbi who taught thousands Torah, and his seforim (books) enlightens millions.
At the dinner, the NITZIV continued and said “I would have been a very good shoemaker and I would have been diligent in being kovea itim laTorah (learning a set amount of Torah daily). I would have been a fine up-standing citizen and waited to collect my reward from shamayim (heaven). However after 120 years, the heavenly court will judge me harshly and show me these books and say, ‘look, you didn’t live up to your potential; you could have written these masterpieces’.”
On Yom Kippur morning, when a person reads the portion about the death of Aharon’s sons (which we find in this weeks’ Parsha), he should feel sorrow to a point of tears. If one can get to that state of mind, then he will merit forgiveness for his sins and he will not see death of his children in his lifetime. What should one feel exactly? He should feel how man effects his surroundings and how a righteous man elevates his society. He should feel the magnitude of the loss. If a person misses the opportunity to acquire wisdom, then society losses. Nadav and Avihu’s mission in this world remains unfulfilled. Rashi, one of the main commentaries, says Moshe thought that Nadav and Avihu were greater than he and Aharon. Although one cannot question G-d of the circumstances of His world, one can feel the potential being taken away. In some instances, we have no control; however, in some, the potential is endless. |
Tag Archive for Avihu
Potential
Parshat Shemini
First Portion: * THE INAUGURATION!!! Much has been written in the Torah about G-d’s Temple, the sacrifices, the utensils, and the individuals who perform the heavenly work. In this week’s Parsha, the majestic temple will finally begin to operate; opening day at the Mishkan. It will be a liaison between G-d’s chosen people and their master. The Temple was a tremendous opportunity for the Jews to get close to G-d. No time in our history have we had a spiritual closeness than in the period of the Temple and its sacrifices. Apparently, one can logically assume, it’s a major source of celebration. However, the Parsha begins with the word ‘Vayehi’ – and it was; every time a sentence begins with that word, it signifies that trouble lies ahead.
* One of the punishments of Adam and Chava (Eve) for their sin for eating from the tree of knowledge, was that any happiness that mankind will incur will be marred by a percentage of bad. Perhaps this is one of the reasons we break the glass at the chupah at a wedding; we remind ourselves of the destruction of the Temple; one should have a little sad feeling at the celebration. We are hoping that by breaking the glass, representing the uneasy memory of the destruction of the Temple, will replace the possibility of a negative occurrence which might take place, and may be harsher. Unfortunately, here, we have one of the most spiritual celebrations of the Jewish people, and tragedy will occur.
Second Portion: * For the first time, the kohanim performed the task of presenting sacrifices to G-d; until now, the firstborn were in charge. However, after the sin of the golden calf, the firstborn, who were responsible as spiritual leaders, were stripped of this high position.
* Aharon, the high priest and Moshe’s brother, was a charismatic figure. Evidence of his charm is the fact he was the broker of peace to many. Whether it be between husbands and wives or businessmen trying to settle a dispute; he had a way with people; they sensed his sincerity and reacted favorably and did what he said. Aharon’s response to the people was always with enthusiasm. He was so excited to show his love to his nation on the day of the inauguration, that he instinctively raised his hands to bless the people. As a reward for the affection he had for the people, every kohen since, has the opportunity to bless the people daily (Ashkenazim three times a year). This ritual is started by the kohanim raising their hands as Aharon did that very first time. The kohanim mention Aharon and the word be’ahava – with love in their blessing as a tribute to the affection he had.
Third Portion: * Tragedy strikes the Israelites as Nadav and Avihu, Aharon’s two oldest sons and the heir – apparent to the leadership, are killed, consumed by fire from their unauthorized sacrifices which they performed. Many reasons are given why they perished. We will mention a few:
– They were not married; therefore, it was difficult to control ‘the fire within’ them. Therefore, they were not focused on their task.
– They performed their duties intoxicated. The celebration of the inauguration spilled over to a part of the day which being sober was a must. From here we learn, don’t pray drunk.
– They were a bit haughty; they couldn’t wait to take the position of leadership from Moshe and Aharon.
Rashi (main commentary on the Torah) says Moshe thought they were greater than he and his brother Aharon. A good number of commentaries say, on the contrary, there was no negativity attached to their sacrifice; they were on a mission to go where no man has entered which is as close to G-d as possible, and unfortunately they went beyond the point of return. Regardless, it was a tragic loss for the Jewish people.
Fourth Portion: * The kohanim have to observe special laws of purity which forbid them to touch a corpse. However, there are exceptions such as a death of a close relative for whom a kohen has to mourn and whose burial he has to attend. A high priest, on the other hand, is never permitted to leave the avoda (Kohen’s task) even if his own parents die. On the eighth day of the inauguration, G-d applied the laws of the high priest not just to the kohen gadol Aharon, but to his remaining sons. They were forbidden to exhibit any signs of mourning for their brother’s death, but were commanded to continue the service. Interruption of the services of the mishkan would spoil the joy of the newly constructed tabernacle.
Fifth Portion: * Moshe gets angry. Our sages teach us a general rule: A Torah scholar, who displays anger or arrogance, loses his wisdom; a prophet loses his prophecy. Apparently, Moshe erred and forgot the law as a result of getting angry.
Sixth Portion: * G-d taught Moshe which species of beasts, birds, and fish a Jew may eat and which are forbidden to him. Why did G-d allow the nations of the world to eat any food they desire while he imposed restrictions on us? The reason is that we possess pure souls and therefore we are negatively affected by the consumption of non-kosher foods.
* The Torah describes the signs by which a permitted animal can be distinguished from a forbidden one.
– Beasts – only an animal possessing two of the following characteristics is kosher: 1) Its hooves must be split throughout. Some animals possessing hooves which are partially split but join at the bottom are not kosher; the hooves must be comprised of 2 distinct parts; possessing two nails 2) It is ruminant, that is having swallowed its food, it regurgitates it once again in order to chew it.
– Fish – A fish must possess fins and scales. However, as long as we find scales on the fish, we may consider it kosher since every fish which has scales possesses fins too.
– Birds – The Torah lists 21 non-kosher birds. These are listed instead of the kosher birds; they are fewer in number than the kosher ones.
– Insects – Some locusts are permitted. Nevertheless, since we do not have a reliable tradition, they are all prohibited.
Seventh Portion: * Sheretz \creeping animals – It is forbidden to eat any creeping animals on dry land or in water. The reason for the stringency is because of the snake which belongs in this category. Because of the memory of the snake being instrumental in the sin of mankind, any creeping animals similar to it is forbidden. That’s how much G-d is repulsed by the snake for what he did.
The Fall of Two Rising Stars
One of the most tragic incidences in the Torah is the death of the two sons of Aharon – Nadav and Avihu. The Sages indicate that everyone assumed they were the heir apparent to the leadership. They were smart, charismatic and came from one of the leading families of the Jewish people. A matchmaker would undoubtedly label them a ‘catch’. Apparently, they brought an unauthorized sacrifice to G-d ‘and they were killed, consumed by the fire’.
It is hard to believe that for such an act, one is to be punished so severely. In fact, it’s a bit confusing. Some commentaries view their act as one of the greatest bonds between G-d and man; while others view their demise due to a few character flaws. Mainly, haughtiness, which resulted in consumption of wine while conducting sanctuary work. Also, believing nobody is good enough for marriage. How do you rectify the two opinions?
In order to answer this contrition, one has to ponder how G-d runs the world. Rav Eliyahu Dessler, in his book Michtav Me’Eliyahu, explains there are two major methods in which G-d runs the world. One is Rachamim – compassion, and one is Din – harsh judgment. Throughout time, whether it is yearly, daily or even hourly, Rachamim and Din seesaw back and forth. Morning prayers are under the cover of Rachamim, while afternoon prayers fall under Din. It’s no coincidence that the 24,000 students of Rabbi Akiva died during a period of a few weeks that falls under Din, which explains why they were punished so severely. (One should schedule court dates in the Rachamim month of Adar.)
To elaborate more on the flaws that the two brothers had, Rav Henoch Leibowitz, zt”l explains they were punished because they gave the impression of being interested in many women, and apparently caused them pain. The women had wishful thinking ‘waiting by the phone’ but the call never came. Rav Henoch asks ‘But they didn’t ask these women to wait?’ They didn’t say, “I’ll call you back.” So he answers, one has to be clear and say ‘I’m not interested’. One should not create a false impression or else the girl would wait by the phone or the boy will keep on calling and it is humiliating for both. Of course it has to be said delicately but never the less firmly. We still are left with the question, why were Aharon’s sons punished so severely?
There would be no singles scene if G-d judges us like that today. Apparently, the reason for the harsh judgment was at the request of Nadav and Avihu themselves. But that’s insane; why in the world would you want justice if G-d is more accepting with compassion? This can be explained with the following example. When a father is in a justice mode and demands much from his son, there is obviously more pressure and a higher standard is expected. If the son delivers and succeeds in the task at that high level, the father would be astonished, and say, “WOW! My boy was able to withstand my justice and live up to my demands.”
Rashi, one of the mainstream commentaries on the Torah, mentions that Nadav and Avihu were ‘sick with love for G-d’. When a gifted, smart, but young and inexperienced person has an interest in a girl, he will succeed in approaching her faster than the average person, only to get rejected right at the threshold. The Gra (commentary) explains their love toward G-d was skin deep, which didn’t develop, and a false enthusiasm was created because of their inexperienced young age. Their fearlessness, resulting from haughtiness, made them explore levels of spirituality that no man has gone before. Nadav and Avihu thought they can be judged with Din, not realizing, because of their haughtiness, they had flaws. So any minute, any speck of negativity was magnified, therefore receiving the severe punishment.
One has to realize his true capacity and what he can and cannot accomplish, even though his love or strong desire dictates otherwise. |