S.A.L.T. - Thursday

Parashat Shemini tells of the heart-wrenching tragedy of the death of Aharon's oldest sons, Nadav and Avihu. This incident yielded, among other things, a halakhic issue that became the subject of a debate between Moshe and Aharon. According to Rashi's commentary to the end of Vayikra 10, the controversy went as follows. Generally speaking, one may not partake of sacrificial meat on the day of a relative's passing, Heaven forbid. Accordingly, we would expect Aharon and his sons to have refrained from the meat of the offerings brought that day, the eighth day of the mishkan's consecration. However, following the death of Nadav and Avihu, Moshe instructs the mourners to partake of the meat, insofar as that day's offerings were special, one-time sacrifices outside the framework of standard procedure in the mishkan. (Recall from the beginning of Parashat Shemini that Aharon offered a series of special sacrifices that day as part of the final inauguration of the mishkan.)  Since this meat possessed a unique quality, different from other sacrifices, the laws concerning its consumption did not conform to the usual guidelines. Aharon and his sons were therefore bidden to partake of the meat.

However, Moshe later discovered that one sacrifice was consumed on the altar rather than by Aharon and his sons. Chazal identify this offering as the "mussaf" sacrifice for Rosh Chodesh. As this day was the first of the month of Nissan, it required the offering of the standard Rosh Chodesh sacrifice, as outlined in Parashat Pinchas (Bamidbar 28:11-15). Although Aharon and his sons consumed the meat of the special, inaugural offerings, they refrained from partaking of the Rosh Chodesh sacrifice. Upon hearing Moshe's rebuke, Aharon explained that the special provision calling for their consumption of the sacrificial meat despite their bereavement applied only to extraordinary offerings. The mussaf offering of Rosh Chodesh, however, was part of the standard regimen of sacrifices in the Temple. As such, it must subscribe to the normal regulations, which prohibit one from partaking of sacrificial meat on the day of losing a relative.

While I cannot claim knowledge of the underlying reasons for this halakha, it seems that this situation beautifully reflects Judaism's complex attitude towards tragedy. On the one hand, our nation could never have survived if it had responded to calamity by bringing life to a standstill. The mishkan's inauguration must proceed as planned regardless of the painful loss of two young, promising kohanim and scholars. Nevertheless, the bereaved family - and, by extension, all of Benei Yisrael - cannot go about their normal routine without any indication of having suffered a national loss. The standard procedures cannot continue as planned; the monthly ceremony of the mussaf offering cannot take place as usual.

Today, millions of Jews throughout the State of Israel will interrupt their activities to commemorate the Holocaust, standing still and silent as the siren rings throughout the country. Through this momentary deviation from normal activity, we will acknowledge that life cannot proceed as usual in the face of national calamity. Amazingly, however, those same millions of Jews will sing and dance next week in celebration of the establishment of the State of Israel. Heroically, our nation thereby reveals the secret of our survival: the recollection of past tragedies coupled with the resolve to move forward; the consumption of the inaugural sacrifices on the one hand, while refraining from the mussaf offering on the other.

Aharon reacted to his personal tragedy with silence: "Aharon was silent" (10:3). With humble submission to the often concealed and incomprehensible divine will, he accepted his family's loss without a word of complaint or rebellion. We, too, stand in silent resignation to God's authority and judgment. "God has given, God has taken away; may the Name of God be blessed" (Iyov 1:21).

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