Parshat Shemini: Humility and Hope

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Reading Parshat Shemini after Yom Hashoah and before Yom Hazikaron and Yom Ha’atzmaut feels especially resonant this year. Aaron emerges as a model of leadership rooted in humility and responsibility, and finds the courage to live with hope despite deep grief.

The parsha opens with God commanding Aaron and the people to bring offerings—including a calf (egel). Midrash Tanchuma explains this was an atonement for the sin of the Golden Calf, in which Aaron played a significant role. Yet Moshe must tell Aaron a second time to draw near and bring the offering. Rashi notes that Aaron was ashamed and afraid, and only with Moshe’s encouragement did he step forward to atone for himself and the people. It is precisely Aaron’s humility, especially after his earlier failing, that enables him to lead the people toward forgiveness.

Aaron provides another lesson in leadership when, tragically, on the eighth day of the inauguration of the Mishkan, his sons Nadav and Avihu offer a “foreign fire” and are instantly killed by God. Their sin is not entirely clear. The Sages suggest various interpretations of what they did wrong: sacrificing a korban which was not commanded, teaching Torah in front of their teacher Moshe, entering the sanctuary naked, performing their duties while drunk, refusing to marry or have children. In the midrash, Nadav and Avihu are portrayed as irresponsible and full of hubris. In contrast, Aaron responds to their death with silent grief, yet finds the strength to carry on. As Moshe instructs him to forgo the usual mourning rituals, Aaron continues his service as Kohen Gadol.

Aaron, like many survivors and the heroes we have witnessed this year, is a model for leaders and all of Am Yisrael—to have humility before God and others, and, despite the grief, to find the strength to continue and to live. Shabbat Shalom -Karen Miller Jackson

Shemini: Conflicting Emotions

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The eighth day, which should have been the pinnacle of celebration, was pierced by tragedy. Parshat Shemini describes the ambiguous sin of Nadav and Avihu and their instant death. This is followed by the challenge of recovery for their father Aaron, who wants to grieve, and at the same time, needs to continue to fulfill his leadership role as Kohen. How does one cope with such conflicting emotions and responsibilities? 

After Aaron’s two sons offer up a “foreign fire” to God and are killed, Moshe attempts to console his brother. Aaron’s reaction is heartrending: “And Aaron was silent.” Even harder, Moshe then commands Aaron and his remaining sons that they may not follow the usual mourning rituals since they must continue serving as kohanim. One midrash interprets Aaron’s silence as a statement of faith in the face of the tragic and unexplained loss of his sons. However, some commentaries explain the silence as the only way Aaron could express his pain and inability to mourn properly. 

Aaron’s quiet pain is reinforced a few verses later when Moshe loses his temper and criticizes Aaron’s remaining sons (by extension Aaron too) for not eating the sin-offering (chatat). Aaron reacts by teaching Moshe that it would have been inappropriate to eat that sacrifice. The Talmud Zevachim explains that Aaron was correct to eat only of the sacrifices which were related to the inauguration of the mishkan, whereas it was inappropriate for an onen (mourner) to eat of the regular Rosh Chodesh sin-offering. 
This story is particularly resonant now, as it highlights the challenge and possibility of holding on to conflicting emotions. Amidst the grief, Am Yisrael finds the strength to continue and live. We can feel pride in the valor of our heroic soldiers and be committed to winning this war, and at the same time, we can feel and express sympathy and regret for this week’s tragic loss of life. Shabbat Shalom -Karen Miller Jackson

Parshat Shemini: No Words

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No words. This was a feeling expressed by many after this past week’s tragic terrorist attack. It is also conveyed by Aaron’s reaction to the loss of his two sons in parshat Shemini. This episode is one of the biblical sources for “aninut,” (the period between death and burial) and it provides insight into why an onen is exempt from most positive mitzvot, in particular, tefilla. 

On the eighth day of the inauguration of the mishkan, which should have been the happiest and holiest of days, Aaron’s two sons offer up a “foreign fire” to God and are instantly killed. Moshe attempts to console his brother, but Aaron’s reaction is heartrending: “Vayidom Aaron,” “And Aaron was silent.” Even harder, Moshe then commands Aaron and his remaining sons that they may not follow the usual mourning rituals since they must continue serving as kohanim. One midrash interprets Aaron’s silence as a statement of faith in the face of the tragic and unexplained loss of his sons. However, some commentaries explain the silence as the only way Aaron could express his pain and inability to mourn properly. 

Aaron’s quiet pain is reinforced a few verses later when Moshe loses his temper and criticizes Aaron’s remaining sons (by extension Aaron too) for not eating the sin-offering (hatat). Aaron reacts by teaching Moshe that it would have been inappropriate to eat that sacrifice. The Talmud Zevachim explains that Aaron was correct to eat only of the sacrifices which were related to the inauguration of the mishkan, whereas it was inappropriate for an onen to eat of the regular Rosh Chodesh sin-offering. Nechama Leibowitz explains that it would need to be eaten with joy and in the right state of mind, something Aaron was understandably incapable of at that time. 

Rav Soloveitchik writes that an onen is exempt from mitzvot because at the moment of such upset, one is incapable of properly fulfilling mitzvot or praying. Torah and halakha provide a brief respite in recognition of human emotions and times when there are just no words. Shabbat Shalom -Karen Miller Jackson