Acharei Mot - Learning the Right Lessons
Parsha and its Implementation - Acharei Mot - Rabbi Eliezer Shenvald - 5779
Our Parasha begins with the priest's service in the Temple on Yom Kippur. It begins with the mention of a specific time: "after the death of the two sons of Aharon", apparently implying that the command derives from "learning a lesson" from the disaster of the death of the two sons of Aharon at the dedication of the Mishkan on the eighth day …"and they offered before Hashem alien fire..." (Vayikra 10:1). The sages dealt extensively with the question: What was the sin of the sons of Aaron, for the Torah obscured the "facts": "an alien fire". The facts are very important in the process of drawing lessons. The first step in the process is a clear and accurate clarification of the facts. Only then can one define with precision what went wrong, and from where is the lesson for the future, to be derived. From the opening of our Parasha we can learn that the sin and the defect was the sons of Aaron's request to "be much closer" to the sacred, without proper order, which led to their deaths. And therefore, the lesson and correction required for the future is the "work order" at the entrance to the holy.
Some have asked why the Torah does not bring the lesson learned closer to the event. In Parashat Shemini. The Torah also forbids the entry into the sanctuary if drunk – "Drink no wine or other intoxicant, you or your sons, when you enter the Tent of Meeting" (Vayikra 10: 8). There are those who conclude that this too, is "learning a lesson" but in the opposite way: "Rabbi Ishmael said: they died because they entered the Sanctuary intoxicated by wine. You may know that this is so, because after their death he admonished those who survived that they should not enter when intoxicated by wine" (Rashi Vayikra 10: 2). In other words, from the learning of the lesson and the correction, one can understand the facts, the sin and the defect.
Some have also asked about the connection between the "order of work" and entering the Holy of Holies and Yom Kippur. After all, it is only at the end of the Parasha that the commandment to perform the Yom Kippur service is given. (Rabbi Avraham Danzig, end of Sefer Hochmat Adam).
And there is another question: Yom Kippur is a day of atonement for Israel. And the "work order" is also the order of atonement for Israel.
"וְכִפֶּ֤ר בַּעֲדוֹ֙ וּבְעַ֣ד בֵּית֔וֹ וּבְעַ֖ד כָּל־קְהַ֥ל יִשְׂרָאֵֽל"
"When he has made expiation for himself and his household, and for the whole congregation of Israel"
(Vayikra 16:17). Hence it has its own value. And not only as a lesson from Aharon's two sons' death.
Rabbi Avraham Danzig brings the Masora of the HaGaon MeVilna, which says that in this Parasha there are two dimensions. Aaron had the option of entering any time he wanted the Holy of Holies and therefore was required to have the "order of work", as a lesson from the death of his two sons, even not on Yom Kippur. But for generations, entry was permitted only on Yom Kippur (ibid.(
In the recent period, after the election storm has passed, are there many who wish to draw the lesson from the results and the entire campaign of the religious Zionist parties? There are those who claim that this is a change in trend. A no-confidence vote for a sectoral Zionist-religious party. And the end of the era of the need for a sectoral party. Do the facts support this? Or has the trend not changed, and the split of the sectoral voters between three parties has depleted all three? There is no dispute that following the election results and the decline in the party's electoral strength, its ability to influence the State of Israel's agenda will diminish.
Learning lessons in a correct manner is very important, and it must be done with reverence. Because, as in our Parasha, it has fateful implications for the future. A wrong understanding of the lesson could thwart the future. The key to drawing the right conclusions is a precise analysis of the facts.
There are two types of 'lesson learners'. There are those who come with the real intention to learn the lessons. Without prejudice, out of reverence and a sense of responsibility. In contrast to those who come with an agenda in the first place, and they try to 'organize' the facts, and analyze the reasons to bolster their agenda.
So, what are the facts that cannot be disputed? In the last three elections, there was no change in the number of voters for parties from the national religious public - 12 seats. In 2013 - 12 seats for the united party of the Bayit HaYehudi. In the elections in 2015, 8 split into the Bayit HaYehudi and close to 4 to Yahad, which did not pass the electoral threshold. And now 5 - for the United right-wing parties, close to 4 for the Yamin Hachadash, and close to 4 for Zehut.
There is no precise information on how many of the non-religious voters voted for the last two. The rest of the mandates of religious Zionism, which were divided by various parties, mostly in the Likud, not for ideological reasons of anti-sectoralism, but out of fear that a left-wing party would come to power.
So, what is the lesson to be learned from this? Is there a dramatic change here? Probably not. The only based lesson is that when the differences between factions within the religious Zionist movement do not transcend, and there are parallel parties running, evryone loses strength!
So why do some believe that there is a change in the trend of anti-sectoralism?
And why were they so quick to publicize their "learned lessons" before all the exact figures were out?
Maybe they had an agenda in the first place, and that's what they wanted to happen?
Parshat Achrei Mot – Kedoshim
Rabbi Eliezer Shenvald
Parshat Acharei Mot begins with the "order of the service" of the Cohen Gadol in the Beit Mikdash on Yom Kippur, and the restrictions on entering Kodesh HaKodeshim (the Holy of Holies of the Temple).
"And G-d said to Moshe, after the death of the two sons of Aharon, who came near G-d and perished: Speak to Aharon your brother, (and tell him) that he shall not come at all times into the Holy area, inside the curtain, in view of the Kaporet which is upon the Ark, in order that he should not die…" (Vayikra 16:1)
This parsha is read in the Temple on Yom Kippur – at the height of the holiest day of the year. (Mishna Yoma 7,5) Additionally, we usually read parshat Acharei Mot on the Shabbat following Yom Ha'atzmaut and Yom Hazikaron (Memorial Day) for fallen IDF soldiers!
The expression "after the death of the two sons of Aharon" indicates the timing of the command to Moshe, the "day after" the deaths of Nadav and Avihu, as recounted in Parshat Shemini. "Since immediately after his sons died, (G-d) warned Aharon not to drink wine or liquor, so he wouldn't die. Additionally, He told Moshe to warn him not to risk death by coming near G-d (entering the holy area). And to the best of our understanding, both of these prohibitions (not to drink wine and not to enter the Holy of Holies) were commanded on the day after their deaths." (Ramban)
According to the Talmudic sages, this "timing" of giving the command which regulates entry to the Kodesh Kodeshim on the "day after" their deaths serves as a deterrent, "learning a lesson" from the tragedy. The purpose is to bring to mind the danger, and to heighten the awareness of the Cohanim of the necessity of being careful about the laws limiting entry to the Holy of Holies. (Torat Cohanim, Rashi)
However, there is another kind of "heightening of awareness" and empowerment on this "day after" the bereavement.
Nadav and Avihu were two of the great men of the generation, and Moshe says to Aharon: "Now I see that they were greater than me or you" (Torat Cohanim, Vayikra Rabbah, Rashi Vayikra 10:3). Their tragic death occurs at the climax of the landmark and festive event – the inauguration of the Mishkan.
The bereaved father responds to their sudden deaths with silence, "and Aharon kept still." The death of children ostensibly is a cutting off of the generations, the very essence of destruction, and a loss of hope for the future. However, he accepts the judgment without protest, and bears in his heart the incomparable pain. "The deaths of the children of the tzadikkim in their lifetime are painful for G-d." (Tzror Hamor Vayikra 10:2). As a result of that silence: "(Aharon) received merit for his silence." (Rashi on Vayikra 10:3)
However it is evident that his "silence" was not the result of "paralysis"! And his "stillness" was full of meaning. This was not the deathly stillness of devastation, and not helplessness, but rather the choice of a strategy to ascend to insights that come from a higher, inner world where "To You, stillness is praise." (Tehillim 65:2) To a world where words cannot express its perceptions.
Judaism categorically rejects the "death worship" of idolaters. The Cohanim are prohibited from coming into contact with the dead, and every Jew is forbidden to cut himself for the deceased. All of this goes together with an understanding that death is not synonymous with destruction, but instead with "the breaking of the tablets" whose "letters fly in the air" and ascend to a spiritual, boundless world. (Talmud Yerushalmi, Yoma 1a)
The catastrophic "breakdown", "breaks" the existing reality, and presents the tough challenge of creating a new realty on the "day after." It creates an opportunity but forces us to make a difficult choice. Instead of allowing the crisis and the pain to bring us and the world down into the depths, it allows us to make the strategic choice of future creativity and constructiveness, and reaching new heights and expanses. Instead of letting the crisis break down the existing frameworks, we can choose to rise and break through to a future of realizing conquering powers which were unleashed up to then, and onto new horizons.
So it was on the "day after" the deaths of Nadav and Avihu. G-d gave the possibility of an orderly and significant entry into the Kodesh Kodeshim – in the form of the service of the Cohen Gadol on Yom Kippur.
There is a popular saying: Acharei Mot – Kedoshim Emor. (This is based on the names of those 3 consecutive parshiot, and means that after someone's death, people remember the positive "holy" things about him.) But these same words can also be understood differently: After the tragic death of Kedoshim (holy people), Emor – say. There is a powerful, new statement that needs to be made.
Chazal explained why parshat Acharie Mot (which occurred in Nissan) is read on Yom Kippur: "According to Rabbi Yochanan, why are the deaths of the sons of Aharon mentioned in this context? And didn't they die during the inauguration (of the Mishkan)? Rabbi Chiyya Bar Abba said that they died on the first of Nissan, so why are their deaths mentioned on Yom Kippur? To teach us that just like Yom Kippur atones for Israel, so the deaths of the tzaddikim (righteous) atones for Israel." (Talmud Yerushalmi Yoma 1a)
Rav Kook ztz"l explains "the death of the tzaddikim atones" in that their ascent "to the level of the wellspring of life and the essence of their lives brings good and blessing to the entire building of the world in all its values and meanings." (Orot Hamilchamah, Alef)
From this ascent of the deceased, great power from above radiates downward, upon the living, who must cope with the deaths of the righteous.
Since the beginning of our return to Zion and the rebirth of Hebrew "defensive strength", the issue of coping with bereavement and the death of tzaddikim takes on a broader meaning. The pain involved creates insights that sometimes cannot be expressed by words, and the because of this, stillness is praise. Bereavement comes suddenly, without prior preparations, and the main thing is the "day after" and the strategic decision to choose life and building of the future out of the crisis.