Parashat Shemini
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Moshe took Aharon into the Ohel Moed to teach him the procedure for burning the Ketoret incense.<ref name="Rashi Vayikra 9|23">Rashi Vayikra 9|23</ref> Additionally, Aharon saw that all the sacrifices had been offered and all the procedures had been performed, yet the Shechinah had not descended for Jews. He was distressed, blaming himself, saying the Shichinah had not descended since Hashem was angry at him. He then accused Moshe of putting him in this embarrassing predicament,<ref name="Rashi Vayikra 9|23"/> having announced to all the Jews that the Shechina would descend in merit of Ahraon's services.<ref name="Shover Zadim Parashat Shemini">Shover Zadim Parashat Shemini</ref> Right away Moshe took Aharon into the Ohel Moed, where aside for reviewing the burning of the Ketoret, they also prayed for mercy that the Shechinah should descend.<ref name="Rashi Vayikra 9|23"/> | Moshe took Aharon into the Ohel Moed to teach him the procedure for burning the Ketoret incense.<ref name="Rashi Vayikra 9|23">Rashi Vayikra 9|23</ref> Additionally, Aharon saw that all the sacrifices had been offered and all the procedures had been performed, yet the Shechinah had not descended for Jews. He was distressed, blaming himself, saying the Shichinah had not descended since Hashem was angry at him. He then accused Moshe of putting him in this embarrassing predicament,<ref name="Rashi Vayikra 9|23"/> having announced to all the Jews that the Shechina would descend in merit of Ahraon's services.<ref name="Shover Zadim Parashat Shemini">Shover Zadim Parashat Shemini</ref> Right away Moshe took Aharon into the Ohel Moed, where aside for reviewing the burning of the Ketoret, they also prayed for mercy that the Shechinah should descend.<ref name="Rashi Vayikra 9|23"/> | ||
− | Moshe and Aharon came out and blessed the Jews as a continuation of their prayers,<ref>Rashi Kepshuto</ref> saying; “May the pleasantness of Hashem, be upon us", meaning; "May it be<ref>Rashi Kepshuto</ref> Hashem’s will that the Shechinah rest in the work of your hands.”<ref name="Rashi Vayikra 9|23"/> | + | Moshe and Aharon came out and blessed the Jews as a continuation of their prayers,<ref>Rashi Kepshuto</ref> saying; “May the pleasantness of Hashem, be upon us", meaning; "May it be<ref>Rashi Kepshuto</ref> Hashem’s will that the Shechinah rest in the work of your hands.”<ref name="Rashi Vayikra 9|23"/> Following this the glory of Hashem appeared to all the people. |
===Descent of Shechinah=== | ===Descent of Shechinah=== | ||
− | After the second blessing, the glory of Hashem appeared to all the people and a heavenly fire descended onto the Mizbeach | + | After the second blessing, the glory of Hashem appeared to all the people and a heavenly fire descended onto the Mizbeach. The Jews fell on their faces, giving praise to Hashem.<ref>Rashi</ref> |
===Other Sacrifices=== | ===Other Sacrifices=== | ||
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Nadav and Avihu interpreted the command "and the sons of Aharon shall place fire on the altar" as instruction to continue and bring mundane fire despite a descent of divine fire.<ref name="Avaosanu / Yuma 53A">Avaosanu / Yuma 53A</ref> | Nadav and Avihu interpreted the command "and the sons of Aharon shall place fire on the altar" as instruction to continue and bring mundane fire despite a descent of divine fire.<ref name="Avaosanu / Yuma 53A">Avaosanu / Yuma 53A</ref> | ||
− | + | ===Offense=== | |
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Nadav and Avihu were on an awesomely high spiritual level and were constantly in a state of complete devotion to Hashem,<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3|6">Likutay Halachos, Hillchos Piryah Vrivya 3|6</ref> but according to their great level, committed a number of faults that for them were considered offences.<ref name="Shover Zadim Parashat Shemini"/> Aside from these offences they were completely clean from faults. It is for this reason that each of the four times Nadav and Avihu are mentioned in the Torah, their offence is mentioned with them, to rebuttal any claim saying they possibly had other hidden sins.<ref>Avaosanu / Vayikra Rabba 12|2</ref> | Nadav and Avihu were on an awesomely high spiritual level and were constantly in a state of complete devotion to Hashem,<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3|6">Likutay Halachos, Hillchos Piryah Vrivya 3|6</ref> but according to their great level, committed a number of faults that for them were considered offences.<ref name="Shover Zadim Parashat Shemini"/> Aside from these offences they were completely clean from faults. It is for this reason that each of the four times Nadav and Avihu are mentioned in the Torah, their offence is mentioned with them, to rebuttal any claim saying they possibly had other hidden sins.<ref>Avaosanu / Vayikra Rabba 12|2</ref> | ||
====Ruling Before Master==== | ====Ruling Before Master==== | ||
− | A student that issues a Halachic ruling in the presents of his master, is deserving of death. Therefore, despite their calculations containing validity, Nadav and Avihu did not have the right to reach an action producing conclusion on their own, without getting a ruling from their master Moshe, who was located in the vicinity.<ref name="Avaosanu / Yuma 53A"/ | + | A student that issues a Halachic ruling in the presents of his master, is deserving of death. Therefore, despite their calculations containing validity, Nadav and Avihu did not have the right to reach an action producing conclusion on their own, without getting a ruling from their master Moshe, who was located in the vicinity.<ref name="Avaosanu / Yuma 53A"/> |
====Alcoholic Influence==== | ====Alcoholic Influence==== | ||
− | Nadav and Avihu entered the Ohel Moed after having drunk wine. In order to prevent this from occurring again, Aharon was informed of this prohibition immediately following their death.<ref>Avaosanu / Vayikra Rabba 12|5A</ref | + | Nadav and Avihu entered the Ohel Moed after having drunk wine. In order to prevent this from occurring again, Aharon was informed of this prohibition immediately following their death.<ref>Avaosanu / Vayikra Rabba 12|5A</ref> |
====Entering Kodesh HaKodashim==== | ====Entering Kodesh HaKodashim==== | ||
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====No Marriage==== | ====No Marriage==== | ||
− | Nadav and Avihu were great, awesome and holy tzadikim that were constantly in a state of devotion to Hashem in extreme happiness and joy and did want to leave this state even for a short time. Part of the tikkun of marriage is to take the misery and suffering that is generally attached to the woman and to turn it into happiness. Therefore Nadav and Avihu chose not to marry since they did not wish to lower themselves to the task of turning this misery into joy. This however was a flaw since complete happiness and holiness can only be attained when one is able to take the actual misery and sadness and turn that into joy.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3|6"/> | + | Nadav and Avihu were great, awesome and holy tzadikim that were constantly in a state of devotion to Hashem in extreme happiness and joy and did want to leave this state even for a short time. Part of the tikkun of marriage is to take the misery and suffering that is generally attached to the woman and to turn it into happiness. Therefore Nadav and Avihu chose not to marry since they did not wish to lower themselves to the task of turning this misery into joy. This however was a flaw since complete happiness and holiness can only be attained when one is able to take the actual misery and sadness and turn that into joy.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3|6"/> |
Part of the rectification and unifications brought about by the Ketoret service involve raising the misery and turning it into happiness. This task of raising the holiness from the depths of the Klipot is only possible for a married individual with constant experience in raising the misery attached to his wife and turning it to joy. Since Nadav and Avihu were flawed on this aspect, they failed to properly perform the part of the meditations and service that involved raising the misery.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3|6"/> | Part of the rectification and unifications brought about by the Ketoret service involve raising the misery and turning it into happiness. This task of raising the holiness from the depths of the Klipot is only possible for a married individual with constant experience in raising the misery attached to his wife and turning it to joy. Since Nadav and Avihu were flawed on this aspect, they failed to properly perform the part of the meditations and service that involved raising the misery.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3|6"/> | ||
When someone attempts to raise elements of holiness from the depths of the Klipot and he fails to do so due to his shortcomings, then instead they strengthen and attack that individual. When Nadav and Avihu failed to raise this element of misery from the depth of the Klipot during their Ketoret ritual, they were attacked and overcome by a strengthened overwhelming misery that is an element of death. This allowed death to gain hold of them and led to their passing.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3|6"/> | When someone attempts to raise elements of holiness from the depths of the Klipot and he fails to do so due to his shortcomings, then instead they strengthen and attack that individual. When Nadav and Avihu failed to raise this element of misery from the depth of the Klipot during their Ketoret ritual, they were attacked and overcome by a strengthened overwhelming misery that is an element of death. This allowed death to gain hold of them and led to their passing.<ref name="Likutay Halachos, Hillchos Piryah Vrivya 3|6"/> | ||
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'''Yichus''' | '''Yichus''' | ||
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===Strings of Fire=== | ===Strings of Fire=== | ||
− | Two strings of fire emerged from the Kodesh Hakodash, splitting into four strings. Two entered the nose of Nadav and two the nose of Avihu, one string per nostril and burnt their souls | + | Two strings of fire emerged from the Kodesh Hakodash, splitting into four strings. Two entered the nose of Nadav and two the nose of Avihu, one string per nostril and burnt their souls.<ref>Avaosanu / Safra 2</ref> As they were dying, angles pushed them out towards the Azarah,<ref>Avaosanu / Sefri Naso 44A</ref> collapsing outside or close by.<ref name="Shover Zadim Parashat Shemini"/> |
===Aharon's Silence=== | ===Aharon's Silence=== | ||
− | Aharon was troubled, wondering how this sin had fallen upon himself and his sons. Moshe came to comfort him and told him how Hashem had told him earlier that he would sanctify the Mishkan through his ' | + | Aharon was troubled, wondering how this sin had fallen upon himself and his sons. Moshe came to comfort him and told him how Hashem had told him earlier that he would sanctify the Mishkan through his 'honored ones'. Moshe had been certain that this was prediction of either him or Aharon passing away. Now they had retroactively found out this was a reference to Nadav and Avihu and the Mishkan had been sanctified through them, showing they were indeed greater then them. Once Aharon saw that his sons were cherished by Hashem, he accepted the decree with love and silence.<ref>Avaosanu / Safra Shemini 10|3</ref> |
====Sanctification Through Death==== | ====Sanctification Through Death==== | ||
===Removal and Burial=== | ===Removal and Burial=== | ||
− | + | Nadav and Avihu were buried by Mishael and Eltzaphan, their first cousins. Although ordinary kohanim are allowed to become impure through handling the deceased of their immediate family and it is only the kohen gadoel that is forbidden, here there was a special one time instruction that Elazar and Itamar should refrain from doing so.<ref>Avaosanu</ref> | |
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==Prohibition of Drunkenness in Temple== | ==Prohibition of Drunkenness in Temple== | ||
− | Hashem speaks directly to Aharon revealing to him the prohibition of drinking before performing services in the Beit Hamikdash or Mishkan as well as before issuing a ruling. Ahron merited this personal prophecy as a reward for accepting the death of his children with silence and love. | + | Hashem speaks directly to Aharon revealing to him the prohibition of drinking before performing services in the Beit Hamikdash or Mishkan as well as before issuing a ruling. Ahron merited this personal prophecy as a reward for accepting the death of his children with silence and love. |
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==Burnt Rosh Chodesh Goat== | ==Burnt Rosh Chodesh Goat== | ||