THE WEEKLY SIDRA- VAYIKRA
Rabbi Moshe Greebel

Without question, humility, as discussed innumerable times in this mailing, is the most essential of human traits to possess. This is precisely what the Navi (prophet) stressed: 
“He has told you, ‘Man, what is good; and what does HaShem require of you, but to do justice, and to love loving mercy, and to walk humbly with your G-d?’” (Micha 6:8)

In Pirkei Avos, chapter 4 Mishna 4 we see: 
“Rabbi L’vitas of Yavneh would say, ‘Be exceedingly humble, for the expectation of man is worms.’”
And, in Mishna 10 of the same chapter, we see: 
“Rabbi Meir would say, ‘Involve yourself less in business, and indulge in Torah. And, be humble before all men…..’”
In the Gemarah Y’vamos 79a, we have: 
“…..This nation (of Yisroel) is distinguished by three characteristics: They are merciful, bashful, and benevolent…..”
To be easily shamed is in itself, a distinct form of humility, as we find in the Gemarah N’darim 20a: 
“…..This teaches that shamefacedness leads to fear of sin. Hence, it was said that it is a good sign if a man is shamefaced…..”

Of course, this is simply an abbreviated list of the sources in Torah and Chazal (Rabbis of blessed memory) for humility, which is not only the most aesthetic and beautiful of human traits, but also the realization that regardless of personal accomplishment, man is subservient to his Borai (Creator). And, through the constant vigil of not wanting to be even slightly shamed before HaShem Yisborach or man, one always treads softly. In the first Passuk (verse) of this week’s Sidra (and the first of Sefer Vayikra), we see: 
“And HaShem called to Moshe, and spoke to him out of the Tent of Meeting, saying.” (Vayikra 1:1)

Now, it must be understood that this language of ‘K’riya’ (calling), according to Rashi on this Passuk, has precedent over every other language of communication of HaShem to Moshe in the Torah. Rashi learns: 
“…..(‘K’riya’) is a language of endearment, it is the language which is utilized by the highest Malachim (celestial emissaries), as it states (Y’shaya 6:3) ‘And one called to another (V’kara Zeh El Zeh), and said, “Holy, holy, holy, is HaShem…..”’

In the above Passuk of this week’s Sidra, there are two languages of communication to Moshe from HaShem, ‘K’riya’ and ‘Dibur’ (speaking). The Gemarah in Yoma 4b instructs: 
“’And HaShem called to Moshe, and spoke to him.’ Why does Scripture mention ‘K’riya’ before ‘Dibur’? The Torah teaches us good manners: a man should not address his neighbor without having first called him.”

Just as HaShem, metaphorically, had the Derech Eretz (good manners) to call to Moshe prior to speaking with him, so too, did Moshe have the Derech Eretz not to enter the Mishkan (Tabernacle), unless summoned by HaShem.

Concerning this Derech Eretz of Moshe not to enter prior to being called, the Chassam Sofer (Rabbi Moshe Sofer [Schreiber] 1762-1839) of blessed memory, in his text Toras Moshe, cited the following Passuk:
“Because of Your indignation and Your wrath; for You have lifted me up, and cast me down.” (T’hillim 102:11)

This Passuk refers to Nadav and Avihu, the two eldest sons of Aharon, who although they were raised very high by HaShem (Kohanim), were cast down because of their Aveiros (sins). To account for their Aveiros, we turn to the following Passuk, which took place at Matan Torah (giving of the Torah): 
“And upon the nobles of the B’nai Yisroel He laid not His hand; also they saw G-d, and ate and drank.” (Sh’mos 24:11)

To explain what is actually taking place in this Passuk, we turn to the Midrash Vayikra Rabbah 20-10, the Bamidbar Rabbah 2-25, and 15-24: 
“’From this,’ said Rabbi Pinchas, ‘it may be inferred that they (Nadav and Avihu) deserved to have a hand laid on them (as punishment).’ For Rabbi Y’hoshua said, ‘Did provisions go up with them to Sinai, that you should be able to say “And they saw G-d, and did eat and drink?” No, but it teaches you that they fed their eyes upon the Sh’chinah (divine presence). And they beheld G-d (the Sh’chinah), as a man looks upon his neighbour while in the act of eating and drinking……’”

It should be interjected at this juncture, that the Sh’chinah could never be a manifested form of anything physical, for, HaKadosh Baruch Hu has no corporeal restrictions. As far as this mailing is concerned, the explanation of the Sh’chinah is a most arduous undertaking, and is most probably best left to more prominent Talmidei Chachamim (Torah scholars).

Therefore, instead of averting their eyes from the presence of the Sh’chinah, Nadav and Avihu looked straight at it (fed off of it, so to speak), which according to the Midrash, is one of their Aveiros, or, a lack of proper Derech Eretz (respect). 

The Chassam Sofer continued by saying that the simple reason for the killing of Nadav and Avihu by HaShem on the first day of Nisan (dedication of the Mishkan), was that on that day, they entered the Mishkan without permission. That is, they were not called by HaShem. But, why would they enter without permission? The answer is, they mistakenly learned this from their uncle Moshe.

Without question, Nadav and Avihu were Tzadikim (righteous men) on the level of their uncle Moshe and their father Aharon. While they saw Moshe enter the Mishkan, they did not realize that he was first summoned to do so. This can be seen from Rashi on the first Passuk of Vayikra:
“The voice (of HaShem calling) reached his (Moshe’s) ears, yet, all of Yisroel did not hear it.”

But, even if Nadav and Avihu did not hear, questioned the Chassam Sofer, how could they assume it was proper for Moshe to enter the Mishkan without being summoned first by HaShem? In response to this question, the Chassam Sofer cited the following Passuk, wherein Moshe took note of the burning cactus: 
“…..And Moshe hid his face; for he was afraid to look upon G-d.” (Sh’mos 3:6)

And, because Moshe was afraid to look straight ahead at the Sh’chinah, he was later rewarded with:
“And HaShem spoke to Moshe face to face, as a man speaks to his friend…..” (ibid. 33:11)
And: 
“With him I speak mouth to mouth, manifestly, and not in dark speech; and he behold the form of HaShem (Sh’chinah)…..” (Bamidbar 12:8)

As we have seen with our previous discussion of the Sh’chinah, as far as the terminology of the ‘face’ and ‘mouth’ of HaShem in this Passuk is concerned, the Gemarah in B’rachos 31b, Y’vamos 71a, K’subos 67b, N’darim 3a, Gittin 41b, Kiddushin 17b, Bava M’tziya 31b, 94b, Sanhedrin 64b, 84b, 90b, Makkos 12a, Avodah Zara 27a, Z’vachim 108b, Erchin 3a, Krisos 11a, Nidah 32b, and 44a say the following: 
“The Torah spoke as the language of men.”

That is, expressions such as the ‘mouth of HaShem,’ ‘face of HaShem,’ ‘eyes of HaShem,’ etc. are really nothing more than anthropomorphisms for the human species to better comprehend the Torah. These expressions could not be physically literal, because as stated prior, HaKadosh Baruch Hu has no corporeal restrictions.

Nevertheless, just as the reluctance and shame of Moshe to stare where his eyes ought not to, was transformed into a reward, the willful staring of Nadav and Avihu at Matan Torah, resulted in their ultimate deaths, when they assumed it was permitted for them to enter the Mishkan without being summoned first by HaShem. And, here we have an extremely vivid depiction of how essential a factor humility truly is.

Let us always act with Derech Eretz, and the shame of impropriety in any form. May all our actions only be a Kiddush HaShem (sanctification of HaShem). May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times. Good Shabbos.

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