Our Torah reading begins with the verse:
[294] "G-d spoke to Moshe after the death of Aharon's two sons [Nadav and Avihu], who drew close to G-d and died." One might ask: Why does the verse conclude "and died"? It
begins by mentioning the two deaths.
The resolution of this question requires a comprehensive approach. The Midrash mentions several possible reasons for the two deaths. Among them:
- they entered the Holy of Holies;[295]
- they did not wear all the required priestly garments while offering their sacrifice;[296]
- they had not married or fathered children.[297]
The questions arise: Where are the allusions to these sins in the verse? And more fundamentally, how was it possible for Nadav and Avihu to commit such sins? Our Sages state
[298] that Moshe had told Aharon: "I knew that the Sanctuary would be consecrated by the death of those close to G-d. I thought it would be me or you. Now I see that they, [Nadav and Avihu,] are greater than us." How could individuals on such a spiritual plane commit such a severe sin?
In
Chassidus[299] (and similarly, in the commentary of the
Or HaChayim[300]), it is explained that the sin of Aharon's sons differs from sin as we usually understand it. Their sin involved allowing themselves to cling to G-d so totally that their souls simply left their bodies. This is implied by the words "who drew close to G-d and died," i.e., their drawing close to G-d was the cause of their death.
This is considered a sin. Every Jew must endeavor to rise above material consciousness and reach hispashtus hagashmiyus.[301] Nevertheless, this thrust towards spiritual ascent should be balanced. The yearning for G-d referred to as ratzu should be coupled with shuv, dedication to Divine service on the material plane, fulfilling the mission of making our world G-d's dwelling.
This is the intent of our Sages' statement:[302] "Against your will, you live." Instead of leaving our bodies, as they might like to do, our souls must shoulder the burden of refining the world and steering it towards its destiny. Nadav and Avihu rejected this mission, manifesting a yearning for G-d with no downward thrust. This was their sin.
To highlight this concept, the verse states "and they died" although it already mentioned their death. What was their sin? That after they drew close to G-d they died; they allowed their souls to expire. Their yearning was not balanced with a commitment to worldly service.[303]
Based on the above, we can now detect allusions to the sins mentioned by our Sages: They entered the Holy of Holies -- their yearning for G-d without thought of worldly involvement propelled them further and further into the Sanctuary, without concern for any limits, beyond the possibility of return.
They did not wear all the required priestly garments. The term "garments" is used as an analogy for mitzvos,[304] for our observance of mitzvos is enclothed in material entities. Nadav and Avihu did not devote themselves to the observance of mitzvos on the material plane.[305] Instead, they desired to transcend this frame of reference and cling to G-d in an utterly spiritual manner.
They had not married or fathered children. They did not endeavor to bring souls into this world. On the contrary, their Divine service had an opposite thrust: to rise above the body altogether.[306]
Rashi states that the purpose of the instruction:
[307] "Do not enter the [inner] Sanctuary at all times.... It is in this manner that he should enter the Sanctuary" was to warn Aharon and his descendants not to engage in the kind of Divine service practiced by Nadav and Avihu, lest they suffer the same fate.
Our yearning for G-d (ratzu) must be genuine. One must feel a complete and total commitment to Him, loving Him "with all one's might" (bichol meodecho).[308] The Hebrew term meodecho is rooted in the word meod, meaning "very," i.e., a person's love for G-d must be excessive, taking him beyond his natural limitations. As long as one's love can be associated with a motivating rationale, or has limits, it is not "with all your might." The question thus arises: When a person is roused to a state of yearning that knows no boundaries, how can he prevent his soul from expiring, and instead return to serving G-d on the material plane?
One must exercise caution in this regard from the very first stages of yearning for G-d. A person's yearning must not be the result of a desire for personal good; one should not seek the satisfaction referred to in the verse:[309] "Closeness to G-d is my good." Instead, one should desire to draw close to G-d in order to carry out His will, to "love G-d with all your might."
When a person's intent is not to satisfy his own personal desires, but rather to fulfill G-d's will, he will sense the Divine intent present within material entities, as reflected in the verse:[310] "He did not create [the world] to be chaotic, but rather He formed it to be settled." And because of the person's identification with G-d's intent, his yearning for G-dliness will develop in a way that allows the ratzu to be balanced by shuv. After seeking unity with G-dliness, he will again turn earthward, endeavoring to refine this material plane.
The above concepts let us understand a celebrated Talmudic passage:[311]
Four entered into [a mystic experience referred to as] the Pardes.... Ben Azzai glanced and died.... Ben Zoma glanced and was injured.... Rabbi Akiva entered in peace and departed in peace.
On the surface, the difference between Rabbi Akiva and his colleagues was noticeable only afterwards, when Rabbi Akiva "departed in peace." Why is it necessary to mention that he "entered in peace"? Seemingly, there was no difference between his entry and that of his colleagues.
The answer is that there was a difference, and this affected the manner of their departures. Rabbi Akiva approached this mystic experience in a different manner than his colleagues. Ben Azzai, who "glanced and died," manifested ratzu without the moderation of shuv.[312] He entered into the Pardes with a yearning for G-d that led to the expiration of his soul; to put it simply, he was not grounded.[313] Similar concepts apply with regard to Ben Zoma.[314] These Sages did not demonstrate a thrust of shuv afterwards because, when they entered the Pardes, they did not "enter in peace."
Rabbi Akiva, by contrast, "departed in peace," because "he entered in peace."[315] He entered with the intent of fulfilling G-d's will and establishing "peace between the heavenly fellowship and the earthly fellowship."[316] Because he entered with this intent, he departed whole, "in peace."
On this basis, we can appreciate the purpose of the instructions:14 "Do not enter the [inner] Sanctuary at all times.... It is in this manner that he should enter the [inner] Sanctuary.... And he should atone for himself and his household." The intent is to caution against a thrust of ratzu without an accompanying movement of shuv.
For this reason, the command begins "Do not,"[317] i.e., the emphasis is on self-nullification, that a person should not seek only personal closeness to G-d, but rather should desire nothing else but the fulfillment of G-d's will.
Thus "Do not enter the Sanctuary at all times," serves as a step leading to: "It is in this manner that he should enter the Sanctuary." The Hebrew word Zos, translated as "this manner," is interpreted by the Zohar[318] as referring to awe of G-d and bittul, which are "gateways ascending upward."[319] Such an approach enables Aharon to enter the inner Sanctuary in a state of ratzu, and yet "atone for himself and his household," thus preserving the connection with his wife (the Talmudic interpretation[320] of the word "household"). Indeed, based on this verse, our Sages26 state that if a High Priest is not married, he may not enter the Holy of Holies. For the ultimate purpose of a person's desire to come close to G-d should be that the experience add vitality to his efforts to refine the material world.
This is reflected in the short prayer which the High Priest would recite directly after entering the Holy of Holies. Then he would solicit G-d's blessing for success with regard to the Jewish people's endeavors to earn their livelihood.[321]
The word Torah is derived from
horoah, meaning "instruction."
[322] All the stories related by the Torah provide instruction not only for an exclusive spiritual elite, but for every Jew. But it appears that the relevance of the story of Nadav and Avihu is indeed restricted to a select few. For seemingly rare is the individual spurred by such an insatiable thrust for G-d that he has to be reminded that
ratzu must be accompanied by
shuv. What is the relevance of this story for the majority of the Jewish people, and -- since the Torah is relevant for
all Jews -- to those whose spiritual level is below that of the majority?
This question can be resolved as follows: Every Jew becomes spiritually aroused from time to time. There are occasions -- for example on Shabbos or on the festivals -- when the spiritual influences revealed from above trigger a deeper connection with G-d. This is especially true during the Ten Days of Repentance, a time to which our Sages applied[323] the verse:[324] "Seek G-d while He may be found." And within those ten days, Rosh HaShanah, and even more so Yom Kippur, stand out as times in which a Jew is inspired to rise above his ordinary concerns.13
When a Jew on this earthly plane has his attention drawn upwards in a yearning for G-d, he must realize that this ratzu must be counterbalanced by a movement toward shuv. The way he enters this spiritual experience relates directly to the way he will depart from that experience.
To state this concept in personal terms: The heights of inspiration which a person feels on Yom Kippur should not be separated from his ordinary worldly existence. Instead, a person must resolve to connect the spiritual arousal he feels on Yom Kippur with his day-to-day experience.
This resolve must be taken at the outset. A person must "enter in peace," i.e., one's goal should be the attainment of inner peace through a connection of his material experience with G-d. This approach will enable him to "depart in peace," As a result of his spiritual experience on Yom Kippur, he will be able to pursue his worldly endeavors "for the sake of heaven,"[325] and indeed come to "know G-d in all your ways."[326]
The connection between the spiritual heights a Jew reaches on Yom Kippur and his worldly activity encompasses more than our spiritual mission in the world. All the material blessings we receive are connected with our Divine service. For the material influence which a Jew receives -- his health, children, and prosperity -- is granted directly by G-d, who promises: "If you follow My statutes and keep My
mitzvos... I will grant you your rain at the appropriate time."
[327] A Jew receives rain (and all the material influence it symbolizes
[328]) only through observing the Torah and its
mitzvos.
There are those who say "I will have peace although I follow my heart's desires,"[329] expecting that they will not be denied material prosperity although they follow their heart's desires unchecked. Such people should realize that: a) any prosperity that might come their way does not stem from holiness; and b) it is therefore only temporary. For the life energy of every Jew has a direct connection with holiness.[330]
This truth is also reflected in the connection between the High Priest's entry into the Holy of Holies and his departure, at which time he would recite a prayer for the Jews' material prosperity. For the inner bond established in the Holy of Holies is the source for the material influence the Jews receive. This bond brings abundant prosperity, drawing down unlimited influence that reflects the limitless nature of its source.
As mentioned above, one of the conditions that had to be met before the High Priest could enter the Holy of Holies was that he be married. The implication is that the ability to "enter in peace and depart in peace" is dependent on Jewish women. Even when a man is in "the Holy of Holies," his wife shares a connection with him.
[331]
Jewish women have the opportunity and the obligation to influence the spiritual state of their husbands and children, enabling them to connect their entry into a state of holiness to their departure from that state.
A woman should not worry if her husband spends an extra hour at prayer or in study; it will not cause them any material loss. Similarly, a mother does not have to be concerned that training her children to study Torah the entire day might stifle their financial future. Indeed, the opposite is true. Women must encourage their husbands and children, explaining that an increase in the observance of the Torah and its mitzvos will amplify their material prosperity. For when "you follow My statutes and keep My mitzvos... I will grant you your rain at the appropriate time."
(Adapted from the maamar and sichos, Yud-Alef Nissan, 5722)
Notes:
- (Back to text) Vayikra 16:1.
- (Back to text) Toras Kohanim, Parshas Acharei; Vayikra Rabbah 20:8, Bamidbar Rabbah 2:23; Midrash Tanchuma, Parshas Acharei, sec. 6.
- (Back to text) Vayikra Rabbah, loc. cit.:9; Midrash Tanchuma, loc. cit.
- (Back to text) Ibid.
- (Back to text) Toras Kohanim, Shemini; Zevachim 115b, quoted by Rashi's commentary to Vayikra 10:3.
- (Back to text) See the maamar entitled Acharei Mos, 5649 (and 5722).
- (Back to text) In his commentary at the beginning of Parshas Acharei.
- (Back to text) See Shulchan Aruch HaRav, the conclusion of sec. 98; Hilchos Talmud Torah 4:5.
- (Back to text) Avos, the conclusion of ch. 4; see Tanya, ch. 50.
- (Back to text) In this context, reference can be made to the discussion of this theme on another occasion (Sichos, Shabbos Parshas Acharei, Shabbos Mevorchim Iyar, 5722):
My revered father-in-law, the Rebbe, related that when the Alter Rebbe returned after accompanying Reb Menachem Mendel of Horadok to Eretz Yisrael, he noticed that the students of the chadarim* which he had established were conducting themselves in an intemperate manner, secluding themselves from the world at large.
The Alter Rebbe addressed them: "Students of the chadarim: Know that our Divine service must be carried out within the world; 'eat[ing] [your] bread on a sword's blade (Zohar, Vol. III, p. 188b),' effecting change within the world."
These few measured words brought about a metamorphosis within the students. After a certain amount of time passed, the Alter Rebbe addressed them again: " 'Eat[ing] [your] bread on a sword's blade,' can be interpreted to mean that the sword itself must be eaten."
These were the statements of my revered father-in-law, the Rebbe.
To explain: At the outset, material existence appears to oppose holiness. One must, however, commit oneself to working with it, bending one's nature (iskafia). This involves a war {"eating (and this term can imply the entire realm of our efforts within the material realm) on the blade of a sword"}, in which we struggle to refine the sparks of G-dliness in the world at large.
After this endeavor has been successful, one's material environment is transformed and becomes an asset (ishopcha). War is no longer necessary. On the contrary, a person must "eat the sword," and carry out his Divine service in peace.
This approach to Divine service prepares the world, readying it for the Future Redemption to be initiated by Mashiach. Indeed, Mashiach's name will be Shalom ("peace," the conclusion of Derech Eretz Zuta). For he will introduce peace throughout existence, fulfilling the prophecies (Yeshayahu 11:6): "A wolf will live with the lamb, and a lion will eat straw like cattle."
* At the very beginning of the Chabad chassidic movement, the Alter Rebbe gathered together young men with excellent capabilities who had proven themselves in the realm of study, including several prodigies, and organized them into classes to whom he taught chassidus. There were three such classes, and each was referred to as a cheder.
To be accepted into even the first cheder, one had to have a commanding knowledge of Talmud, Midrash, and the philosophical texts of the Ikkarim and the Kuzari, and be well-versed in the Zohar. (See Kuntres Toras HaChassidus, p. 21, and Sefer HaSichos Kayitz 5700, p. 26.)
- (Back to text) See Tanya, ch. 5, Iggeres HaKodesh, Epistle 29.
- (Back to text) [Needless to say, they observed all the mitzvos fastidiously. They did not, however, consider this as the focus of their efforts.]
- (Back to text) Based on the above, we can understand the connection of this verse to Yom Kippur (for which it serves as the beginning of the Torah reading). Although this verse does not mention the sacrificial offerings of that holy day, its theme is fundamental to the day.
On Yom Kippur, the Jewish people resemble the angels [Tur, Orach Chayim sec. 606, 619] and spend the entire day in holiness. Therefore the Torah reading begins by warning us that our yearning for G-d should be balanced by a commitment to involve ourselves in worldly activities (Sichos Shabbos Parshas Acharei, 5722).
- (Back to text) Vayikra 16:2-3.
- (Back to text) Devarim 6:5.
- (Back to text) Tehillim 73:28.
- (Back to text) Yeshayahu 45:18.
- (Back to text) Chagigah 14b, 15b. The standard text of the Babylonian Talmud differs slightly. The above wording is found in the Jerusalem Talmud (Chagigah 2:1) and in the Ein Yaakov.
- (Back to text) Indeed, his Divine service as a whole was characterized by the thrust of ratzu. Therefore he chose not to father children, saying (Yevamos 63b): "What shall I do? My soul desires the Torah," following a course similar to that of the sons of Aharon. In that light we find two different opinions with regard to Ben Azzai: one that he married but did not father children, and one that he did not even marry (Sotah 4b; see also Tosafos, Kesubos 63a; Rambam, Mishneh Torah, Hilchos Ishus 15:3).
- (Back to text) The above refers to Ben Azzai's entry into the Pardes. With regard to his prior conduct, although it followed the general thrust of ratzu, it did not lack shuv entirely. For he was involved in Torah study, which draws G-dly energy to this material plane. Accordingly, our Sages ruled that one who follows Ben Azzai's example "is not guilty of a sin" (see Shulchan Aruch HaRav, Hilchos Talmud Torah 3:1, see also the Kuntres Acharon). Within the approach of Tikkun itself, however, such a pattern of Divine service reflects a thrust of ratzu, and not one dedicated to maintaining the world. (See the Kuntres Acharon, ibid.)
- (Back to text) See Bereishis Rabbah 2:4.
- (Back to text) This does not contradict Rabbi Akiva's statement (Berachos 61a) that throughout his life he was waiting for the opportunity to demonstrate his love for G-d "with all your soul," interpreted as "even if your soul is taken." For although Rabbi Akiva longed for actual mesirus nefesh, "self-sacrifice," his life was directed to this world. He waited for G-d to grant him the opportunity of mesirus nefesh. This is reflected in the expression he used "When will I be granted the opportunity...."
Nadav and Avihu, by contrast, drew themselves close to G-d. The intense intimacy which led to their passing came on their initiative. In this context, a distinction can be made between their passing and that of the three [disciples of Rabbi Shimon bar Yochai,] who died during the Idra Rabba (Zohar, Vol. III, 144a). The passing of the latter is not considered a sin, because to borrow the wording of the Or HaChayim, Vayikra 16:1): "[G-d's] kiss approached them; they did not approach it." (See also the maamar entitled Acharei from the year 5675.)
There is, however, a level which exceeds even that of Rabbi Akiva, and that is the self-sacrifice manifested by Avraham, our Patriarch (see the conclusion of the maamar entitled HaChodesh HaZeh, 5700). Rabbi Akiva sought to reach the spiritual peaks of mesirus nefesh. But when sacrificing his soul conflicted with G-d's intent, he was willing to forego the heights he could have reached. Avraham, by contrast, did not think of his spiritual heights at all. His only desire was to spread G-dliness throughout the world (Sichos Shabbos Parshas Acharei, 5722).
- (Back to text) Cf. Sanhedrin 99b.
- (Back to text) See HaYom Yom, entry 27 Adar II, printed in the addendum to the maamar entitled Acharei, 5649.
- (Back to text) Zohar, Vol. III, p. 108a.
- (Back to text) Ibid., Vol. I, p. 8a.
- (Back to text) Yoma 2a.
- (Back to text) Ibid. 53b. Note the wording used by the Alter Rebbe in his Siddur's Musaf service for Yom Kippur in description of this prayer.
- (Back to text) Zohar, Vol. III, p. 53b.
- (Back to text) Rosh HaShanah 18a.
- (Back to text) Yeshayahu 55:6.
- (Back to text) Avos 2:12.
- (Back to text) Mishlei 3:6. Note the sichah to Parshas Terumah in this series, which discusses these two quotes and the levels of Divine service associated with each.
- (Back to text) Vayikra 26:3-4.
- (Back to text) The Hebrew word geshem means both "rain" and "material existence."
- (Back to text) Devarim 29:18.
- (Back to text) See Kuntres U'Mayon, maamar 10. Moreover, the possibility for a Jew to temporarily receive material prosperity from the realm of evil exists only because he had previously drawn down influence from G-d's inner will. (See ibid., maamar 7, ch. 4; maamar 11, ch. 2.)
- (Back to text) See the Chiddushei Aggados of the Maharsha, Shabbos 118b, entry Lo kerisi lishti.
Metzora