Reb Ginsbourg: Shemini

 

Moses said to Aaron: Approach the altar and perform your service

Why did Aaron have to be convinced to approach the altar?

Parashat Shmini describes the events on the eighth day of the inauguration of the Sanctuary, as the Parasha commences: ’On the eighth day’.

The Torah relates, that (9:7) ‘Moshe said to Aaron: ‘Approach the Altar and perform the service of your sin-offering and your burnt-offering, and provide atonement for yourself and for the people.’

Rashi comments: ’Approach the Altar’: Moshe had to order Aaron to do so, because Aaron was bashful and afraid to approach the Altar. So Moshe said to him: ’Why are you ashamed? For this you have been chosen’.

Rav Eliezer Mizrachi, on this Rashi, expounds:: What led to this exposition, is that there was no need to say:’Approach the Altar’, but to simply say: ’Perform your service’, as this would clearly require approaching the Altar - without the need to say so - to throw the blood, and to offer the innards of the offerings, as had been done on the preceding seven days of the inauguration.’

The Maharal - also on this Rashi, adds: ’Because Aaron was bashful’: for if not so, what need was there to say to him:’Approach the. Altar’, but to simply say:’Perform your service’.

The Midrash Torat Kohanim, embellishes our subject, saying: ’Approach the Altar’:’To what may this be likened? To a temporal king who weds a woman, who was ashamed before him.

Her sister adjured her, saying: 'For what reason did you enter this union, if not to serve the king? Embolden yourself, and come serve the king.'

So said Moshe to Aaron: ’Aaron, my brother, for what were you chosen to be Kohen Gadol, if not to serve the king? Take courage, and come perform your service.’

‘Meaning: because Aaron was ashamed to perform his service before the King of Kings, like a newly wed bride before her groom, therefore Moshe said to him:’Approach..’.

There are those who say that Aaron saw the Altar as in the image of a calf, and was therefore ashamed and fearful of it, seeing its corners as reminiscent of the horned calf, bringing to his mind the Altar that he had built, in the transgression of the golden calf, and he was therefore fearful to approach.

Therefore Moshe reassured him not to be fearful, and to approach the Altar.

Rav David Pardo - also on our Rashi - elucidates: Aaron was ashamed, of offering the sin-offering, as, even though he knew that he was made the Kohen Gadol, to offer all the offerings, but of this offering he was ‘ashamed and fearful’ to offer, and wanted Moshe or one of his own sons, to make this particular offering.

His concern was based on the saying of our Sages, that ‘an accuser cannot act as an advocate’, and having in his mind his part in the transgression of the golden calf, how then, could he offer a calf - he was fearful that it would not be accepted for atonement.

This was his concern, until Moshe said to him: ’Why are you ashamed?it is for this that you were chosen to be Kohen Gadol, a role you had not previously had.’

The Alshich Hakadosh adds: Aron saw two things, which troubled him.

First, that he was to bring a sin-offering, the transgression of the golden calf still vividly before him, AND, that, whilst the offering of the people was a burnt-offering, which is brought for improper thoughts, his offering - the sin-offering - is brought for wrongful deeds.

Second, that the people also brought shlamim- the peace offerings, so called because they bring peace between the people, and their Creator, and he was not commanded to bring this offering- suggesting that they were ‘better’ than him, before the Creator.

Toput his mind at rest, Moshe said to him: Do not be ashamed from the memory of the calf, because, as against this, the Altar you erected shall be an advocate for you, as you, through it, managed to delay the people one day, from idol worship.

This is the underlying meaning of:’Approach the Altar’: to that which recalls your favor.

As to the second, not as you thought, but the opposite, you are ‘better’ in the eyes of Hashem, than the people, as you have no need of them, whilst they have need of you, your offerings being an atonement for them, as well as for yourself, whilst you also bring an offering for them, solely for their atonement, and not for yourself.

The Noda beYehuda, comments on the two expressions that Rashi brings - that Aaron was ashamed, and that he was fearful of approaching the Altar, and comments: He was ashamed to accept greatness before Hashem, and was also fearful, the horns on the corners of the Altar, in his eyes, being a remembrance of the golden calf.

That is why Moshe said to him - as to the shame - why are you ashamed, and - as to the fear - he said: you think that the altar is a remembrance of transgression? - in fact, it is the opposite, a favorable remembrance for you, as that is why you were chosen.’

Rav Zalman Sorotzkin proffers a different answer, as to why Moshe needed to urge Aaron to ‘approach the Altar’: Simply stated, since on the preceding seven days of the inauguration of the Sanctuary, Moshe himself had served as the Kohen, therefore Aaron did not approach on the eighth day, to perform this service, until commanded to do so by Moshe.

Rav Baruch Halevi Epstein also notes that this was the first occasion on which Aaron was called upon to perform the offerings, Moshe Rabbeinu having performed this service on the first seven days of the inauguration.

This, he expounds, was the reason for the need for Moshe to command Aaron to approach, and perform the service.

Comments the Rav: Our Sages ( Brachot 34. ) teach that ‘one who is asked by the public to act as the baa’l tefilla, is obligated to refuse to do so’.

For this reason, Aron seemingly was reluctant to perform the offerings, on the first occasion that he was called upon to do so.

The halakha ( Orach Chaim 53 ), however, adds a gloss: this is only the case where the one called upon, is not the usual baa’l tefillah - but where he is the regular ba’al tefillah, he should approach of himself, without being asked.

This is what Moshe said to Aaron :’Approach the Altar’, and do not decline, as you were chosen for this, and, as this was what Hashem commanded, you are adjudged as the regular offeror, who may not refuse.

Rav Yosef Chaim Shneur Kotler, brings a new insight to our subject, from the teaching of his father, Rav Ahron Kotler.

He brings our Midrash, and the comment of Rav Chaim miVolozhin, that because Aaron was ashamed, he was chosen.

He then brings the commentary of Rav Ahron, that ‘because Aaron was truly Holy, and had not transgressed except for his role in the sin of the golden calf, that transgression was always in his thoughts, and he therefore deemed that the shape of the calf, in the offering, would prevent the acceptance of his offering.’

Comments Rav Yosef Chaim: However, on the other hand, our Sages expound that Aaron only acted as he did in the events of the golden calf, in erecting the altar, solely to prevent the dishonor of the King, as the Midrash relates, that he said: better the transgression be placed on me, than on Bnei Israel.

He was therefore rewarded with the twenty-four priestly gifts, Hashem lauding him, for his selfless act, out of his love of his people, and rewarding him, by choosing him out of the entire tribe of Levi, to be the Kohen Gadol.

Concludes the Rav: From these words of our Sages, we learn that the very thing which caused Aaron ‘to be ashamed’ - his role in the golden calf - was itself the merit, for which he was chosen to serve Hashem, as his whole intent was to prevent dishonor to the King.

This is the purport of Moshe’s words to him: ’Why are you ashamed? It is this because of this that you were chosen’ - meaning: the very thing which led you to be ashamed, is the reason that you were chosen to be the one to serve before the King.

Rav Eliezer Shlezinger also proffers his exposition as to this matter, noting the query of the parshanim, as to Aaron’s reluctance to approach the Altar being due to his being ashamed - due to his role in the transgression of the golden calf - when we read Moshe’s words to him, that because of his actions in that matter, he was chosen to be the Kohen Gadol.

Before endeavoring to answer this difficult question, we need to contemplate: What caused the One who causes all things - Hashem - to cause that the transgression of the golden calf should occur specifically with the participation of Ahron Kohen Gadol.

Does the wisest of men - King Solomon - not say:(Mishlei 12:21)’No wrong shall be caused by the righteous’? and does it not say:’those who observe Mitzvot shall not know misfortune’?

The Ba’al Shem Tov provides a beautiful insight, which enables us to answer our query: This is the rule: One who is not culpable in a matter, cannot absolve the people of their blame, in regard to that matter’.

The role of the Tzaddik - he elucidates - is to cause the people to repent, and to thereby come closer to Hashem.

At the same time, the rule is that the tzaddik can only do so, if he, too, has a defect - be it very light - in the nature of the transgression of the people.

Only then, when he rectifies his defect, is he able to raise, and draw with him, the people.

Wecan now proffer an answer to our query: Hashem ‘caused’ Aaron to seemingly have a part in the transgression of the golden calf, since Aaron was destined - as Kohen Gadol - to bring offerings, to atone for the transgressions of the people - prime amomg them, the sin of the golden calf - it was necessary that he, too, have in some way, a share in that transgression, as only then, could he atone for them.

This is the deeper meaning of the Midrash, that Aaron was ashamed to approach the altar, because of his role in the transgression of the golden calf, until Moshe said to him: ’Why are you ashamed’ - as, contrary to your concern, specifically because of your part in that transgression, it was from Above, so that you, as Kohen Gadol, could make atonement for the people, for their share in that transgression.’

The hassidic master, the Tiferet Shlomo, earlier expounded in this path, commenting:’The Tzaddik, who is able to arouse mercy for the people, to atone for their transgressions, if he were at all times free of any iniquity, would not be able to perform this role, as he cannot adjudge them to merit, unless he was in their position, and’ - as we have brought from our Sages - one, even the tzaddik, cannot seek atonement for the transgressions of the people, unless he has also transgressed in some way, in that same matter.’

Rav Moshe Sternbuch adds: The Maggid Meisharim here comments that the transgression of Aaron - in the sin of the golden calf - was very minor, and inadvertent, and therefore he was not, in reality, required to bring an offering as atonement, but since it resulted in a chillul Hashem - though his intention was solely to prevent the people from transgressing, he was nevertheless commanded to bring an offering, as atonement, for himself.

A parting insight, from Rav Leib Chasman, brought in the sefer ‘Yalkut Lekach Tov’: We learn a great lesson from Aaron, in our matter.

Though clearly Aaron’s role in the transgression of the golden calf, was very minor, as can be seen when compared to the severe punishment that Moshe Rabbeinu received for his seemingly minor transgression at Mei Meriba - that he not enter the Land - whereas no such punishment was meted to Aaron, for his role in our events.

Despite this, the impression of that which he caused - in the events of the golden calf - made such an indelible mark on him, that he was ashamed to approach the altar, it, in his mind, being a remembrance of the calf, that sin being always before him.

If that was the situation with Aaron - the sanctified one -what should we, who intentionally transgress, feel, if not great shame - yet, we do not have this feeling, at all!

When we bear in mind Aaron’s shame, which prevented him from approaching the altar, is that not a lesson to each of us, when we come to pray before our Creator, to ask forgiveness for our sins - noting that our prayers were instituted in place of the offerings on the altar.

How can we approach the way of Aaron? By constantly ‘having Hashem before us’, as if we at all times sense that we stand in His presence.

Thank you A7:  https://www.israelnationalnews.com/news/407346

My readers do not read this Parsha ON SHABBAT, they need it BEFORE Shabbos!