A Dvar Torah by Steve Schlissel that I used as a speech at my son Avraham Elishas Shabbos Bar Mitzvah.
Where are we today compared to where our ancestors were? So often, our perspectives and priorities are screwed up (of course by "we" and "our", I mean "I" and "my"). What excites us? What do we look forward to? Where do we have to be careful not to go overboard?
Does shacharis, mincha and maariv get our juices flowing, or is that ball game, concert or program that gives us an adrenalin rush?
Do we look forward to the spiritual aspects of Shabbos and the Holidays or more so to the kiddush, chulent, and naps we partake of?
Do we need to be concerned about spending too much time and energy on our night learning seder, or on our smartphones?
(Is my freudian slip showing?)
How long has it been since we had a ben Azzai who was so completely devoted to the Torah, that he couldn't detach himself from it, to have a family and perform the supreme mitzvah of פרו ורבו (and he was excused) - He ultimately left this world via הציץ ומת - he gazed and he died - as one of the four who entered the heavenly "פרדס-orchard" with Rabbi Akiva, and whose soul yearned too strongly to remain bound to the pure light of Torah, rather than return to this world.
How is this an intro into our first parsha this week? Because of it's very first possuk
וַיְדַבֵּר ה' אֶל מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי ה' וַיָּמֻתוּ.
Hashem spoke to Moshe after the passing of the two sons of Aharon, who died in their coming close to Hashem.
There are so many reasons cited by chazal as to what was the real cause of the death of these 2 holy tzadikim. While we certainly believe "אלו ואלו דברי אלקים חיים"
that each explanation given by our venerable sages are the (true) word of Hashem, nevertheless, the simple pshat in our possuk is undeniable
... בְּקָרְבָתָם לִפְנֵי ה' וַיָּמֻתוּ'
they died in their coming (too) close to Hashem. In fact the Kli Yakar says these 4 words are not part of the narrative but were the words that Hashem spoke to Moshe Rabbeinu...so that it should be unmistakably clear in his (and Aharon Hakohen's) mind why exactly why they were killed.
Rebbe Nachman explains in Likutei Moharan I chap. 38
כי לפעמים לב האיש הישראלי בוער מאד מאד להשם יתברך כיקד יקוד אש, אבל הוא יותר מדי, עד שהיה אפשר להיות אוקיד כל גופא. ואף על פי שבוער להשם יתברך, אף על פי כן מאחר שהוא יותר מדי אינו טוב
loosely translated.. Sometimes a Jew (because of their soul's natural tendency to return to its origin) can have so intense a burning desire to serve Hashem, that they are in danger of being totally consumed by that fire. And even though this a fire for Hashem, since it's too much, it's not a good thing. This can too often be seen with Baalei Tshuvah whose newly discovered/awoken souls can't contain their fresh exposure to Torah and mitzvos (like a kid turned loose in a candy store after a long punishment, or a freed convict after being incarcerated for 20 years) and who will not just 'catch fire', but will become a nova*.
(* a star that suddenly increases its light output tremendously and then fades away to its former obscurity in a few months or years)
Presented in many forms THIS is the 'yetzer hara' of tzadikim. Sometimes it's also called being דוחק את השעה - literally, pressing the hours...meaning to force an issue before its time. All this is born out of a tzadik's intense genuine desire to honor Hashem and to come close to Him. Yet, as great and holy as these tzadikim are, allowing themselves to give in to their yetzer hara is (ususally) not what Hashem wants. and they suffer harsh consequences. Bur because their intentions were pure, their only 'punishment' is their death. Afterwards, the results of their actions resonate in the Heavens and much comes from them (as the case of Nadav and Avihu, whose passing sanctified the mishkan and whose eternal memory helps achieve a pardon for all those who shed tears over them)
The idea that as great, necessary and praiseworthy is רצון & כיסופים - desire and yearnings for holiness, they must not go unchecked. They need to be tempered by our world's physical boundaries of Time, Space and Matter ...the Who (no, not THAT the Who), What , Where, and When parameters of our universe.
These can be found at the root of other parts of our parsha
Yom Kippur - The entire detailed service of this holiest of days is davka introduced by mentioning the passing of Nadav and Avihu, to teach us that no matter how strongly one would want to approach and serve Hashem (as they most definitely intended to do), if the timing is wrong, one must wait. The lesson of Yom Kippur itself teaches us
בזאת יבוא אהרון, אל-הקודש....
Only Aharon - Kohen Gadol + the special sacrifices and ketoress + only this one day of the year + the Holy of Holies. You wanna come (real) close? You must meet these Who, What, When & Where criteria.
Sacrifices - Here too, bringing sacrifices, which is a primary expression of our desire to (re)attach to our Father in Heaven can not be realized wherever we want. It is only possible in the Mishkan/Beis Hamikdash (Where)
Sexual Relations - This most intimate and powerful expression of our feelings for another person (to exclude animals and members of the same sex, both of which are way out of bounds and also spelled out in our parsha), can only be with those that Hashem determines fit for us (Who)
My Oyyyyyy outburst, was because even though this overzealous behavior is clearly wrong, I was bemoaning that halavai THIS was our error. At least we should be focused on worthwhile goals. And while we must avoid overheating and overdoing, we do need to ignite a little simmering and controlled flame
It's good to serve Hashem up to, but not beyond, the Outer Limits...or else you run the risk of entering the Twilight Zone
From the Archives circa. 2011
Kedoshim - And finally, an actual thought about our (second) parsha which discusses a whole slew of mitzvos covering a wide range of daily activities, through all of which we are supposed to sanctify ourselves in the service of our Creator.
While most of the commentaries define kedoshim/kadosh as variations of sanctify and holy, I would like to offer an alternative definition; dedicated. Even in modern Hebrew להקדיש זמנך is to dedicate/set aside your time.
The essence of dedication means to be of a single purpose, to focus all your attention and energy exclusively to a task or goal or cause. It's a term often associated with Olympic athletes, dancers or musicians, and unfortunately less so with religious Jews. (Authors note: If we can have computers that are "dedicated servers", wouldn't it be nice if we could all be dedicated servers...of Hashem)
We are told in this week's parsha
קדושים תהיו כי קדוש אני -
Be Kadosh..because I am Kadosh. Also כי means "as" - so be Kadosh as I am Kadosh
Does there exist any entity that is MORE dedicated to a task than Hashem. He knows precisely and totally what is needed to successfully manage creation and nothing at all can distract him from successfully carrying out His plan. We are supposed to try and emulate Him to the best of our ability.
To succeed at this is no walk in the park. It takes hard and persistent work. In fact the hint is found in the word itself. קדש are the same letters as שקד which means to work diligently, to labor, to strive.
Yes, we are commanded to be holy, to sanctify our actions, specifically in our day-to-day acts. But how? If we could concentrate a little better on why we are supposed to be holy and who we are supposed to be serving, we can all become 24/7 dedicated servers and give Hashem real nachas..
