By Joy Scott, Am Haskalah Congregant
For several weeks and many chapters- – the longest prelude in the Torah- – we have read of the preparations for the moment at which God would bring His Presence to rest in the midst of the people. Five Torah portions (TERUMAH, TETZAVEH, KI TISA, VAYAKHEL and PEKUDEI) describe the instructions for building the Sanctuary. Two (VAYIKRA, TZAV) detail the sacrificial offerings to be brought by the Israelites to the door of the Tabernacle. All is now ready. For seven days, the kohanim (Aaron and his sons) are consecrated by Moses into their respective offices.
This week’s Parsha (SHEMINI) begins with the eighth day, when the service of the MISHKAN (Sanctuary) will begin. The entire people have played their part in constructing what will become the Divine Presence on earth. With a simple moving verse, the drama reaches its climax: “Moses and Aaron went into the Tent of Meeting, and when they came out, they blessed the people. God’s glory was then revealed” (1).
Just as we think that the narrative has reached closure, a terrifying scene takes place: “Aaron’s sons, Nadabi and Abihu took their censers, placed incense and fire into the vessels; and offered this at the altar of God. Fire came forth and consumed the brothers, so that they died instantly” (2). Celebration turned into tragedy. The Torah offers no explanation for this immensely shocking event.
For thousands of years, both our earliest and modern day rabbinical scholars have speculated on innumerable reasons which might have been at the root of this catastrophe: Nadabi and Abihu died because they entered the ‘Holy’ of ‘Holies’; they were not wearing the requisite attire; they did not consult either Aaron or Moses; they were inebriated; or, they were just guilty of hubris, impatient to assume leadership roles themselves. The aforementioned possible explanations for the sudden, inexplicable deaths of Aaron’s two eldest sons are just a sample of the myriad of interpretations of the event, which is so casually mentioned in the SHEMINI Parsha.
Aaron, their father, responds with ‘deafening’ silence. Similar to the mystery surrounding the horrific death of his sons, the Torah offers no clues or insight into Aaron’s reaction. Ramban interprets Aaron’s sentiments as “a contemplative silence, not one of full acceptance; but, rather one of struggle. It is an attempt to understand the supernatural and provocative ways of God” (3).
When the sacrifices are completed, Aaron does not take part of the rituals and festivities, as proscribed; and, is rebuked by Moses (4). Aaron hears Moses’ chastisement and realizes that his brother has made incorrect assumptions about him and his motives. He breaks his silence and says to Moses: “See this day, they have all brought their offerings before the Eternal, and such things have befallen me! Had I eaten the offering today, would the Eternal have approved?” (5).This chapter of the Parsha concludes with “And when Moses heard….” (6).
Suddenly, Moses, the man who has been giving orders, speaking and directing the actions of others is now silent. He is listening: listening to his brother’s experiences and to his brother’s perspective. By listening, Moses is able to move from a position of harsh judgment, to accepting his brother’s decisions.
Perhaps, the appalling death of Aaron’s sons was a means to teach us an important lesson for our modern day interactions with others. Listening is a truly demanding and complex activity, which offers the ‘listener’ an opportunity for growth. Like Moses, when we listen to others, we find that in the final analysis, it is we who change. It is we, who benefit from the challenge to see anew someone, whom we have judged harshly in the past. It is we who move, so that others can rise in our estimation, and find favor in our eyes.
Subsequent to the epic story of the revelation of God’s Presence amidst the Israelites in the Holy Sanctuary, Parsha SHEMINI shifts to the mundane, with a litany of the specific animal species permissible, and those forbidden for consumption.
FOOTNOTES:
(1) Leviticus (9:5-6)
(2) Leviticus (10:13)
(3) Ramban, “Commentary on the Torah” (page 163)
(4) Leviticus (10:16-18)
(5) Leviticus (10:19)
(6) Leviticus (10:22)