Parshat Shmini
28 Nisan 5761
April 21, 2001
Daf Yomi: Gittin 73


Guest Rabbi:
Rabbi Dr. Chaim Wakslak
Young Israel of Long Beach, NY

The inauguration of the Mishkan was an eight-day ceremony that commenced on the 23rd day of Adar. On each of the initial seven days, Moshe erected the Mishkan, performed the entire service himself and then disassembled the Mishkan at the conclusion of the service. During this even-day period of time Aaron and his sons were commanded to simply remain within the confines of the Mishkan to "protect HaShem's charge" (VaYikra 8,35). The inauguration climaxed with the consecration of Aaron and his sons as Kohanim on the eighth day and from that time onward, only Kohanim were eligible to serve in the Mishkan.

Parshat Shmini opens on the eighth day with the special inaugural sacrifices of the newly installed Kohanim. Rashi quoting from the Torat Kohanim and Masechet Shabbat 87b, indicates that the eighth day of inauguration coincided with Rosh Chodesh Nisan. It is with regard to this day that we are told in Masechet Megilla 10b, that it was as joyous in the eyes of HaShem as the day in which the heavens and the earth were created.

Aaron performed the inaugural service that included the offering of several sacrifices and the blessing of the children of Israel with the anticipation of the imminent appearance of the Shchina. At this point, in the absence of any heavenly response, Moshe and Aaron entered the Mishkan and exited to bless the assemblage with the following blessing: "May it be the will that the Shchina should rest upon the labor of your hands." Their prayers are immediately answered and the Shchina comes to rest upon the Mishkan.

It is on the eighth day, in the midst of this supreme joy and celebration, that tragedy strikes! Two of Aaron's sons, Nadav and Avihu bring an aish zara, a strange fire, resulting in their being punished by a fire emanating from the Holy of Holies which consumed them. The celebration was tragically marred. Aaron was dumbstruck and Moshe had to put back all of the pieces. Several questions about these proceedings deserve our attention.

(a) What is the relationship between the Yom HaShmini and the day on which the heaven and earth were created to the extent that the Talmud describes HaShem's joy as identical in each of these instances?

(b) Why was it necessary for Moshe to construct and dismantle the Mishkan on each of the initial seven days?

(c) Why was the sin of Nadav and Avihu so great as to warrant the punishment of death?

(d) What was the message of the blessing offered by Moshe and Aaron, "May it be the will that the Shchina should rest upon the labor of your hands" instead of "May it be the will before your G-d that the Shchina should rest upon the labor of your hands?" (The latter being the standard text of the Yehi Ratzon prayer)

To answer these questions we need to return to the beginning of the Torah where on the first day of creation we are told, "HaShem saw that the light was good" (Breishit 1,4). Rashi quoting from the Midrash states that the initial light was of an intense spiritual quality and HaShem saw that the wicked were unworthy of enjoying it. Therefore, He separated it from the rest of the universe and set it aside for the righteous for the future.

Apparently, HaShem was anxiously waiting the moment when this light could be revealed and enjoyed by a deserving generation. The first such opportunity presented itself at the time of Kabalat HaTorah which followed a line of seven righteous generations (Abraham, Issac, Yaakov, Levi, Kehat, Amram and Moshe) who rectified the sins of the previous generations and were able to bring the light down in successive steps through the seven heavens which intervene between the HaShem and earth. Unfortunately, HaShem's objective was not realized because of the sin of the Golden Calf (Egel HaZahav).

The next opportunity for the great spiritual light to be revealed would be on the eighth day of the Mishkan?s inauguration. Indeed, this day of revelation of the hidden light would bring joy to HaShem in a fashion that was identical to the day it was actually created -the first day of creation. Moshe would recreate the merits of the seven generations that were lost because of the sin of the Egel HaZahav and with each succeeding day of service he would shepherd the light through the seven heavens until once again on the eighth day this light would be revealed to the nation of Israel. Parenthetically, the reason that Aaron and his sons were commanded to simply remain within the confines of the Mishkan may be a form of a pre-emptive Shiva in the anticipation of Nadav and Avihu's death following which they would be precluded from sitting Shiva. The sin of Nadav and Avihu was immeasurably more severe then the actual transgression for it once again thwarted the cosmic plan of HaShem of revealing this spiritual light. In anticipation of disappointment and disillusionment of the Children of Israel Moshe and Aaron bless them not by saying "May it be the will of G-d" but rather "May it be your will" (Yehi Ratzon).

Ultimately it is within the will of the people to bring upon themselves the bountiful blessings of HaShem including the magnificent spiritual light that lies waiting in His repository only to be released.

This past week we commemorated Yom HaShoa, a day of remembrance for the six million Kedoshim, may HaShem avenge their deaths. In many ways the generation that perished were steeped in religious observance and Torah erudition so that they could be deemed to be of a caliber to be the beneficiaries of HaShem's blessing and spiritual light. Yet, as baffled as the commentators are with regard to the transgression of NaDav and Avihu, so might we wonder in amazement as to why this very generation would be so tragically decimated and annihilated. However, the blessing of Moshe and Aaron stand: "May it be the will" - "May it be our will" to do that which is necessary to bring about our redemption and the revelation of the holy light.