Tag Archive for Nadav and Avihu

Does one know his real potential in life?

May 19, 2016 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Akiva Grunblatt, Yissachar Frand, Yossi Bilus, Asher Hurtzberg, Dr. Abba Goldman

We all have dreams that for the most part never materialize. I always wanted to be a chazzan, however I can never hit the high note without scaring the cat. But what is incredibly frustrating is that many times, forgetting the crazy unreachable dreams, there are very realistic, albeit hard to earn, dreams which require capabilities we possess! We just aren’t recognized for them, or they never truly come out to fruition.
For example, when I was growing up there was a Rabbi who lived not far who happened to be a man of tremendous talent. He was a great orator, charismatic and very personable. Both he and his wife were considered good looking and good qualities didn’t drop one iota with his children either. They were all successful and all married into good families. The Rabbi and his wife had seen their fabulous grandchildren. A “picture perfect” Rabbi along with a “package deal” that any congregation would want. However he was a Rabbi of a very small shul, on the outskirts of the neighborhood, where there were scarce Jews. There were approximately ten to fifteen old men on a Shabbat morning; the shul was dying out. I never understood why he wasn’t grabbed and showcased on the big stage. He was certainly respected in the community. Why didn’t he command a big pulpit position?
In fact, years later when there was an opening in one of the big major shuls in the neighborhood he wasn’t even given a chance to interview! When asked by many why he wasn’t considered, the choosing committee responded that “He was too old for the position.” WHAT!! How can they pass up on this all-around talent? Do you know what kind of respect he would bring to the Judaism? What kind of great potential was wasted? It could have been glorious!!
This week we read about the aftermath of the most tragic event in the Torah: the death of the two eldest sons of Aharon, Nadav and Avihu. They offered a sacrifice with ‘strange fire’ before G-d, disobeying his instructions, and were immediately consumed by G-d’s fire. Two rising stars cut down in their prime, at the height of one of history’s greatest celebrations. The fall from glory, for Nadav and Avihu and the entire Jewish nation was swift, stunning, and it could be said that Klal Yisroel never recovered fully recovered from it. They were the heirs to Moshe and Aharon, the two leaders of the Israelites.
It seems like their story is a reoccurring frustrating nightmare of unrecognized gift like “our neighborhood Rabbi”. In this week’s parsha, it is unanimously agreed that Nadav and Avihu had high potential and talent and their gifts were not yet not achieved, buried in the “what if” and “if only”.
Rabbi Akiva Grunblatt relates a story of Frank Lautenberg who became a Senator later in his life after striking it millions working in sales building the payroll company “ADP”. Lautenberg developed a computerized system making payrolls for other companies. Interestingly, a few years earlier someone else developed the same idea, however it just never took off. It basically was ignored. Two people develop the same idea, one ends up taking out the garbage after a long hard day at the office, and the other is a millionaire. One’s potential is recognized, one’s is not.
Why does life seem so unfair?
In order to have a better idea of why such talented people are not recognized or their potential is cut short for whatever reason, we have to first define potential and categorize what it really is, and why it exists. To do so, we must see how the Torah approaches potential.
We can shed some light from the Torah when it introduces Moshe for the first time in parshat Shemot. There, when discussing the birth of Moshe, the pasuk [Shemos 2:1] ambiguously says: “A man went from the House of Levi and took Levi’s daughter.” Surely it would have been more logical to tell us about Moshe Rabbeinu’s father when initially mentioning his birth? Why does the Torah omit the full identity of the parents when first narrating Moshe’s birth, and wait until the next parsha of Vaera to mention it then?
Rav Moshe Feinstein explains that when two people bring a child into the world – at that early stage in the child’s life – the parents really have no great “claim to fame.” At that stage, we do not know who the baby is or what the baby will become. At that point, the baby is only “a bundle of raw potential” (b’koach, not b’po-al). Therefore, giving accolades and honors to the parents of Moshe Rabbeinu at the stage of his birth would be premature. He was only a baby!
However, later on in Parshat Vaera, we already know who Moshe Rabbeinu is. This is a person who could have remained comfortably in the house of Pharaoh, but he grew up and went out amongst his brethren and saw their suffering. Moshe Rabbeinu stuck up for the oppressed Jew. Moshe Rabbeinu had to flee for his life and go to Midian. Moshe Rabbeinu stood up for the oppressed daughters of Yisro at the well. This is only a fraction of what he will yet accomplish. But he is now 80 years old; he has already demonstrated his character.
Now the pasuk can inform us that he is the product of Amram and Yocheved. Here the parents can now proclaim: “See the child that we have raised.” They can now stand up and take credit. Let the world know who Moshe Rabbeinu’s father was. Let the world know who is mother was. Moshe Rabbeinu is more than just raw potential. The potential has been realized.
Even at birth, though Moshe’s potential is not realized, we see that the Torah still is careful and goes to many different steps for it to be nurtured and protected. Jewish law states that a Jewish baby cannot be breast fed by a non-Jewish woman. The question is asked why?
We have learned in the famous Midrash: this little boy Moshe one day, will talk to G-d. It’s deemed inappropriate for him to drink milk from a non-Jew. The answer makes sense for Moshe who saw the back of G-d, the only human to ever witness G-d in any form and survive; however that law applies to all Jewish babies. Why does this law apply to all?
The answer is that we all have the potential to talk to G-d, we all have the potential to see G-d, to make a tremendous spiritual impact and therefore we are just as obligated not to drink only from a Jewish mother.
Therefore, there seems to be a clear distinction between potential achieved and potential not achieved. However, caution has to be maintained for we all have the ability to reach the levels of the highest regard. It seems like we leave the door open for potential.
Nevertheless, if it doesn’t happen, then it wasn’t meant to be. People have to take into account that the potential that you have is not the potential that you see.  Everyone is sent down to this world with a purpose, and that purpose is your real potential. This can be better illustrated by the following true story.
There was a student who was valedictorian, the highest honor one can receive graduating, at his high school commencement ceremony. He gave a speech, thanking one classmate, in particular, who he credited for himself standing at the podium.
He began to describe the ninth grade and how terrorized he was. He was the butt of all jokes and the class, grade, school were relentless in trying to make his life miserable. They succeeded in abandoning any self-esteem left in this poor boy’s body … One day, he decided “That’s it”. He was going to take his life.
On the very day which he designated for his desperate act, he wanted to ease the anguish that his parent will feel. He decided that he will unload his locker, saving the added burden so they won’t have to do it. As he was leaving school, with piled books on his shoulder, a boy approached him and asked “Can I help you?” They struck a conversation which led to friendship as the boy talked him out of doing the desperate act. “I am at this podium alive today because of this boy and the words “Can I help you?”
Aside from the tremendous lesson that this story teaches us about the innate potential that everyone has, there is something else to consider. The valedictorian almost didn’t live up to his potential, but in the end, he did. Why? Because of the boy who said “Can I help you?” Perhaps that boy’s task in life was to say those magic words “Can I help you?” and save him from suicide. It didn’t matter what he grew up to be or what his talents are. That was his purpose. While you have to take an active seat in life, and try the bet you can, you must keep everything in the proper perspective, which is the knowledge that you never knows the reason you came to this world.
Doctor Goldman Psychologist at Yeshiva Chofetz Chaim asks “How does one know what his true calling in this world is? Take a situation that a neighborhood’s Rabbi’s wife is ill and he has to spend more time at home and therefore would not be able to devote the time required for a large congregation. Maybe taking care of his wife is his true calling in life. This is what he came to this world for. This is the test he has to pass. The talent as a Rabbi is perhaps an obstacle, a challenge, a temptation not to achieve his true task in life. Seeing his wife’s well-being is the primary goal. It’s a kindness that he may not have achieved in the previous life.” Though this seems counter-intuitive, the good Doctor is following our holy mystical Torah. We are here in this world to fix our previous mistakes from a different reincarnation. Although one doesn’t know what he has to fix, it could be something as insignificant as saying “Can I help you?”
The good Doctor continues and gives an example “We are like soldiers taking orders from the General. The General has an overview on how to win the war. If one is placed in reserves then he has to stand idle until he is called upon. The General is the one who calls the shots. He may or may not be called to battle. One can be a lawyer with no work or a chazzan without an opportunity. However it doesn’t matter he is still a soldier and doing his duty in reserves, talent and all. G-d runs the world. It doesn’t matter how much talent you have. You do your best and the rest is up to Him. We each have our assignment weather it’s the Rabbi or the one that payroll computer invention was passed up.”
Dr. Goldman mention that Rav Henoch Leibowitz zt”l use to like poetry and would always be moved by the poet, John Milton. Milton lost his sight at his later age and could not continue his work. He would be quoted as saying “G-d put me in the reserves, and that is how I am supposed to live”. One just has to look at history, whether it’s the Holocaust, pogroms or any terrorist act against us and see how much potential has perished. I know someone who is still single and he’s not a spring chicken. He lost his mother at a young age. I have often said if his mother was alive she would have made sure her son would marry. With his mother alive there is more of a chance; there is more of a potential for marriage.
However, this is not what the General laid out on the battle field. Our job is to be a soldier. We have to live up to the potential we were given, but always retain the knowledge that there is a specific task we were meant to fulfill, which may not be what we want. We, as Jews, have an obligation to be G-d’s soldiers.

 

The significance of the various names of G-d

March 31, 2016 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s  Asher Hurzberg, Henoch Leibowitz z’tl, Eliyahu Dessler z’tl


Ever wonder why in the siddur there are many variations of the name of G-d? Here is a little glimpse of some of G-d’s many names, SHALOM, EMET, KEL SHAKAY, ELOKIM, HASHEM…… What is the reason for so many different ones? Couldn’t one just suffice?
The answer lies in the explanation of 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 of them is through Rachamim – compassion, and the other one of them is through Din – harsh judgment. Yearly, daily, or even hourly, Rachamim and Din constantly seesaw back and forth. We, as clever Jews, push the right button at the right time and place to capitalize on the moment on hand. It’s similar to musical chairs; when the music stops you better be seated. For example, morning prayers are under the cover of Rachamim, while afternoon prayers fall under Din. When the time is ripe for compassion then one prays his heart out. When it’s time to do business then so be it. So As King Shlomo writes in Mishlay “There is a time for everything.”
By comedians, of course, the opposite of what we just said is true. They shock the audience with something contrary to the norm, using the most improper timing available. For instance, one of the most hilarious scenes in the history of comedy was “Chuckles the clown” where the clown got killed by an elephant who stampeded him. Following the news many of his friends were laughing and reminiscing at the clown’s antics including how he died. However, the main friend was mortified at how everyone was making light of the clown. After all, he just passed away. “Show some dignity” she scolded her friends. However at the actual funeral, the same stern and usually morbid character who berated everyone for not being serious was giggling and laughing uncontrollably and noticed by all, while the rest were somber.
As Jew, however, we know the proper times. The Seder night when we celebrate Pesach, for example, is considered a powerful night. It’s a night where G-d shows compassion therefore we have to seize the moment and apply what is needed to optimize our chances to receive the proper brachot.
The most famous examples of “choose your battles” would be the month (Elul) before Rosh Hashana where we say slichot every morning or possibly even after midnight, if you’re a night owl. Why do we say it at those particular times? For we’ve learned that after midnight G-d proves to be leaning towards the Rachamim side and in order to invoke more compassion we ask forgiveness during that period of time.
(Shemot 6, 2) “V’YEDABER ELOKIM EL MOSHE V’YOMER EHLAV ANI HASHEM”
In this week’s parsha, Vayera, it’s very interesting to note that by the narrative of the verses, we can see how G-d fluctuates between DIN and RACHAMIM. G-d manipulates the moment changing the tone, the mood. We notice this through the use of the Master of the Universe’s name.
 
The parsha starts in an unusual way. Its starts with VAYEDABER- a harsher way of saying “and he spoke”. The name ELOKIM connote G-d judging with strictness. “VAYOMER” the other variation of “and he spoke” is softer and is found in the second half of the verse. The passuk ends ANI HASHEM G-d’s other name. Hashem implies compassionate, kindness, mercy. So ELOKIM and HASHEM are in the same sentence.
The underlying deep meaning of this first passuk is ELOKIM has been running the show. Strict judgment was in the air and the Jews are suffering. The Egyptians have not treated them very well; they were not being good hosts; they went overboard. The original intent of the Egyptians was to give the Israelites normal accommodations. One of the key tests in life is to treat subordinates with the proper respect. It is very tempting to take advantage when one is at a high position. The Egyptians failed that test. The became a super power thanks to Joseph and the Jews. However, it seems like they forgot who buttered their bread. The Egyptians denounced G-d who butters everyone’s bread – “We do not recognize your G-d” was the popular slogan. Their arrogant nature resulting from success was apparent. We see another lesson from here – the freedom of choice in the world. For its not just the Jews that have the ability to choose but the gentile nations as well. They too are being tested.
G-d is implying in the first part of the passuk that the Jews have been on DIN-justice mode however “ANI HASHEM” now I will demonstrate compassion.
(Verse 3) “I appeared to Abraham, to Isaac, and to Jacob with [the name] Almighty God, but [with] My name YHWH, I did not become known to them.”
The next verse G-d mentions that he came to our forefathers in the form of another name KEL SHKAKY but my compassionate name I did not show them.
We have mention previously the definition of the word OLAM -world is hidden. Our job is to discover G-d and draw him out in the open. Avraham was the first man to do so. KEL SHAKAY means to draw G-d into nature. Avraham accomplished that feat through the ten tests. There was not one person before Avraham who was able to draw G-d into the world. However our forefathers wanted to be judged with strict judgement. As it states in the verse “I did not show them HASHEM”, which is referring to compassion”. The end of the passuk again refers as now I will change gears.
We learn from verse 5 through 8 that G-s has heard the cries of b’nai Yisrael and sees the Egyptian torturing the Jews. He then said “I will remember the covenant I made with your forefathers. I will take you out of Egypt, I am Hashem”. I will now be on compassion mode, however once will form b’nai Yisrael into a nation I will switch back to ELOKIM; this means I will go back to strict judgement mode.
An obvious, powerful question arises: Why go back to strict Judgement? I would be perfectly okay with compassion! Why did our forefathers ask to be judged with strict judgement?
In order to answer the question we have to fast forward when the Jews were in the desert and Moshe, the leader, and his brother Aharon, the high Priest, were in the twilight of their lives.
 
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’. 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. The main one was haughtiness, which resulted in consumption of wine while conducting sanctuary work. In addition this also led to them believing nobody is good enough for marriage. How do you rectify the two opinions?
Elaborating 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 a caused them great pain. The women had the wishful thinking of ‘I’ll wait by the phone’ but the call never came for them. Rav Henoch asks “But they didn’t ask these women to wait! They didn’t say, ‘I’ll call you back.’ Why punish them?” 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 will be humiliating for both. Of course rejection has to be handled delicately but nevertheless firmly.
We are still, however, 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!
The answer is, 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 will be 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 that, because of their haughtiness, they had flaws. So any minute, any speck of negativity was magnified, therefore receiving the severe punishment.
We can clearly see there is positive and negative to being judged with strictness. On the one hand, one is going through difficult times. On the other hand the reward is tremendous and one will be highly regarded.
But be cautious! Our forefathers Avraham, Yitzchak and Yaacov asked to be judged with strict judgement for them the reward is far greater. “Come on, bring it on, I can take it and I’ll pass the test”. Our forefather passed the test. However Nadav and Avihu were not ready. King David too asked to be tested and failed. I too, many years ago asked to be tested and failed. Out of “love for G-d” many people ask for things they are not ready for yet. They ask to be tested with strict judgement. Our tests in our lives consist of many difficulties, and some are as of result of harsh judgement – ELOKIM. But we don’t ask for these tests and we shouldn’t. It comes by itself. One should be aware between the fluctuation between name of compassionate HASHEM and the strict ELOKIM.
 
Therefore, some of our prayers are best suited for Rachamim and some are best suited for Gevurah (another name for harsh judgement) and in response G-d’s names, some are names of compassion some are of strict judgment, are placed accordingly.
(Shemot 14, 31) “And Israel saw the great hand, which the Lord had used upon the Egyptians, and the people feared the Lord, and they believed in the Lord and in Moses, His servant.”
It seems like the pasuk is redundant. The first part of the verse already confirms Israelites belief in G-d. Rav Henoch Leibowitz z’tl enlightens us that the second part of the pasuk is not referring to b’nai Yisrael at all. The second half is referring to the Egyptians. How is that possible? The Egyptians drowned!!
The answer is a powerful lesson in regards to a test. We are tested till the last breath we take and we can realize our mistake even in the last moment. Rav Henoch says as the waters were closing in and the Egyptians realized that they were going to drown that was the moment they realized the hand of G-d and believed

Dealing with life and death

April 17, 2015 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of  Rabbi’s,Yisschar Frand, Baruch Dopelt, Aharon Tendler Dr. Abba Goldman

 

Sassoon children

In this week’s parsha we read about the sudden tragic and untimely death of Aharon’s two sons Nadav and Avihu, the air apparent to Moshe and Aharon, the leaders of Israel. There have been many reasons given of why they died, however, perhaps it might be interesting to explore and possibly learn a lesson on to reconcile with passing of a loved one or prepare for our departure after a hundred and twenty years.

Most people are afraid of death and dying, and almost none of them ask themselves, “Why?” “Why are we afraid of death and dying?” It seems that something that must happen to everyone should have gained a degree of acceptance that mitigates the fear. Yet, we are afraid.
Some will explain that the fear of death is the fear of pain. Granted, that is true for those who unfortunately die in pain; however, there are many who peacefully pass away in their sleep, seemingly in painless journey to the next stage of their existence. Yet, we are afraid.
There are those who will explain the fear of death as the fear of the unknown. In general we fear change and we fear the untried or untested; yet, there are many who thrive on adventure and exploration, and it seems that the after-life is the greatest adventure possible. This adventure is ingrained in us as a result of being exposed to popular science fiction storylines involve exploring “to boldly go where no man has gone before”, the afterlife.
Others will explain the fear of death as the fear of not living. Life is filled with opportunities for accomplishment and love. Who wouldn’t wish to be present at their grandchild or hopefully great-grandchild’s wedding and beyond? Who wouldn’t wish the added time to learn one more page of Talmud, do one more Chessed (kindness), hear one more symphony or nigun (tune), read one more classic, or admire one more majestic display of G-d’s natural grandeur?
Perhaps, one is afraid of dying because he missed an opportunity. Being sensitive enough to grasp the subtle message that G-d is trying to convey throughout our lifetime might not be so easy. Perhaps, that’s our task in this world. So it seems like before we continue with dealing with death one must know how to live!!!  
The Talmud relates a story of Rebbi Eliezer ben Dordia who was a womanizer to say the least. He was under the impression that every woman was permissible to him. One of his conquests made a chance remark one time, with a snickering expression, alluding to the fact that his actions in his lifetime will never enable any repentance to be accepted and he’ll never see the gates in heaven. In one’s lifetime there are few, very few times, where words pierce the heart. Her words had such a powerful effect on him that he sat down on a mountain and cried until he died. A heavenly voice proclaimed, “R Eliezer did repentance and has entered the World to Come”.
What is mind boggling is what  the Talmud conveys next. The Talmud continues describing how Rebbi cried after hearing the story. Everybody in the study hall wondered why was he crying? He should have been joyous towards R’ Eliezer. R’ Eliezer ben Dordia had raised himself from the degrading cesspool in life, to a place in heaven in an instant, wow!! R’ Eliezer ben Dordia was able to capitalize on the feeling in which he was so overwhelmed by the words of his companion in sin.
So why was Rebbi crying when he heard the story of R’ Eliezer? Rebbi didn’t cry for R’ Eliezer’s sake, but rather for all of humanity. Each one of us experiences a moment of awakening that is capable of impacting one’s entire life. Yet only one in a thousand, in fact, utilizes the moment. Most of us miss a chance; that is the very reason why we were put on this earth. This is why Rebbi cried.
 Perhaps, this is what we should be afraid of when our time is up. There will be nothing more embarrassing than to face the Creator and be seen one’s potential that was not taken.
In order to better understand the concept of death one should be aware of an interesting topic in our Torah.
 “Tell the Israelites to procure for you a red heifer that is free from every blemish and defect and on which no yoke has ever been laid…” (Bamidbar. 19:2ff).
One of the biblical conditions for the rebuilding of the Third Temple in Jerusalem may have perhaps been met recently when a red heifer was discovered in the United States.
In January 2014 a red heifer, or Parah Adumah, was born to a cow herding family in an undisclosed location in the US, who wish to see the animal used for the purity service during the preparations for the rebuilding of the Third Temple.
The family has reportedly not marred or maimed the animal in any way, nor will they be using the animal for work or feeding it any growth hormones. All this to comply with Jewish law of keeping the animal as nature created it. It should be under strict watch until it reaches 3 years old.
The red heifer is a cow whose coat has no more than one single hair of any color other than red, and whose skin, hoofs, and eyelids are all also reddish. The Red Heifer is an extremely rare creature. The uniqueness of the red heifer, aside from its irregularity in nature – there has not been a red heifer born in Israel in over 2,000 years.
Strict rules also apply to its color. Two single hairs of a color other than red automatically disqualify it from becoming a Red Heifer. A Red Heifer candidate that was discovered in 2000 was disqualified after two black hairs were found on it.
Likewise, a cow that meets all other criteria, but is older than four is disqualified. The present calf has a long way until, if at all, it will become a real Red Heifer.
The discovery of a red calf that could potentially become a Red Heifer-Parah Adumah excites many Jews who believe that Moshe prepared the first Red Heifer and Mashiach will prepare the last one.
Parah Adumah is the classic example of a Torah law which seems to have –at least for us — no rationale. When a person comes into contact with a dead body he becomes ‘tameh’, “spiritually impure”, and the only way for him to regain his state of purity is to be sprinkled with the water which was mixed with the ashes of the Parah Adumah, the Red Heifer, which make him ‘tahor’ -“spiritually clean” once again. The topic of the red cow is very confusing: although it can purify the impure, the people who are involved in the process of preparing and administering the ashes of the Red Heifer become impure. Therefore, it remains the quintessential ‘chok’ – “a law without an apparent reason”.
Or Hachaim Hakadosh says, that Parah Adumah is the mainspring of performing commandments without rationale and therefore its labeled “the Chok of the Torah” [Bamidbar 19:2] . This Commandment embodies the very essence of Torah. Why? Because Torah –no matter how much we delve into its laws and no matter how much we try to understand it — ultimately presents a religion which one must practice even though he does not understand the why and the wherefore. The basis of accepting Torah is “We will do and we will listen” [Shmot 24:7]. One has to be prepared to accept even without fully understanding. That is why the verse emphasizes “This is the Chok of the Torah”. This law personifies Torah. This law teaches what Torah is all about: we must do it even if we don’t understand.
Our next question is: why is this particular law used to teach us this principle?
Forbidden mixtures (sha’tnez) are a chok; Milk and Meat is a chok; there are dozens of ‘chukim.’ Yet this is THE law that represents the fulfillment of Torah even when we do not understand. Why Parah Adumah?
Rabbi Yissachar Frand saw an interesting interpretation in the Shemen HaTov. Our Sages tell us that this world received a terrible punishment called ‘Death’ as a result of the incident with the Tree of Knowledge. Up until Adam and Chava ate from that tree, there was not supposed to be anything in this world called ‘Death’. Once they violated the prohibition to consume the fruit of that tree, Death descended into the world.
What was the key behind the sin of the Tree of Knowledge? It was so that “You may be like Elokim — knowing Good and Evil” [Bereishis 3:5]. The motivating factor behind that original sin was because people wanted to know ‘Why’. The snake fueled Chava’s curiosity.
Man does not want to be a robot. He has curiosity. He has a desire (ta’avah) to know ‘Why’. That passion led to the sin of the Tree of Knowledge. As a result of that we received an appropriate punishment — death. How does one deal with death? When one has confronted death, he needs to subsequently confront the Parah Adumah, the Red Heifer. The Parah Adumah represents our inability to know why.
That is why this is the appropriate punishment for the sin of the Tree of Knowledge. Man’s burning desire to know why – led him to death, and death makes man deal with the Parah Adumah, which teaches him that he cannot always know why. That is what life does about — sometimes not know why. That is why specifically this mitzvah represents the essence of what Torah is about: doing, even without necessarily knowing why we are doing.
At times of personal tragedy it is common for the individual to question G-d’s foresight. We feel that pain and loss justify the challenges and excuse the occasional lack of civility. Certainly, we cannot judge those who challenge G-d or society when it is due to personal loss or pain. However, even pain requires a perspective. The story of Nadav and Avihu provides the perspective.
In the aftermath of their deaths, the verse states, “Vayidome Aharon – and Aharon was silent.” What does Vayidome mean? It means acceptance. Aharon’s silence did not indicate a lack of emotion or feeling. It revealed the profundity of his personal devotion and sense of responsibility. As the Kohain Gadol he did not have the luxury of venting his pain. At the time of his inauguration, at the time of the lighting of the Mizbeach, he would not voice feelings that challenged G-d and served his own emotional needs. Instead he was silent.
Aharon was not the only one who was silent. Elazar and Isamar, the brothers of Nadav and Avihu, were also silent. They too had suffered a terrible personal tragedy and they too remained silent. Moshe was their uncle and teacher. He too had suffered a terrible personal loss. He too contained his feelings and remained silent.
In 11:2 Rashi writes, “At that moment, G-d’s directive to teach the Bnai Yisroel the laws of the Kosher and the non-Kosher animals, fish, and fowl was directed to all of them (Moshe, Aharon, Elazar, and Isamar) equally. Why? Because they were all equal in their silence and they had all accepted G-d’s decree with love.” G-d rewarded the family of Aharon with the opportunity of teaching the Bnai Yisroel the laws of Kashrut. Why was this their just reward for their silence in the face of personal tragedy?
Kashrut is one of classic “Chukim – statutes.” Although the Torah tells us that the laws of Kashrut are intended to “Make us holy – to set us apart from the other nations – to be Kadosh – nevertheless, it does not reveal why each individual item was permitted or forbidden. Why beef but not ham? Why Gefilta fish but not lobster quiche? Yet, Kashrus, more so than any other category of Mitzvot, dominates the religious life style of the Jew.
As with all the Mitzvot, personal preference does no enter into the equation. 
Kashrus is all the time. At home, the office, on airlines, in the Far East, and Queens Blvd. Kashrut is the standard of the observant Jew.
Just as the Kohain must serve the nation and not himself, so too, must the Jew be identified by the standards of our nation and not his personal cravings.
Because Aharon, Elazar, and Isamar set aside their personal pain and grief and accepted G-d’s devastating decree in silence and love, they merited joining Moshe in teaching the laws of Kashrut.
There is no doubt that a loved one’s passing will always be missed. When my father passed away, Rabbi Yitzchak Aminoff, who had lost his father when he was a teenager, said to me that he still feels a certain pain even now and he’s a great grandfather. 
Sitting shiva for my father, in Israel, where many of my relatives reside almost twelve years ago, I will never forget an incident.  I dosed off briefly and I saw a tall bald man approach me. He bent over and touched my hand; it was very comforting as I quickly awakened. I looked around and no one was in the vicinity except my mother and uncle, who had also dosed off, sitting shiva  next to me. The moment was a mystery till recently when I realized that as a child I always envisioned G-d as Bald. I kind of sensed that I knew, back then that it was who it is but I was in denial. If one tells you that he had contact with G-d then I equate him with the individual in the fifth avenue station who constantly brags he has conversation with G-d. Regardless if it was HE or just a desperate subconscious leap for comfort, I was in tremendous pain, considering how close I was with my father.
 Many have said to me “death is part of life”. We brought this punishment upon ourselves. But, now we see there is an added punishment that pertains to “tree of knowledge” devastation and that is “why” will never be answered until the future days where all our questions will have an explanation and G-d will lift the terrible sanctions and we will, not only, be death free, but also reunite with our deceased loved ones…..Amen.