Monthly Archives: March 2019

This week’s parashah, parashat Sh’mini, relates an event in which Nadab and Abihu, sons of Aaron, who was the first Cohen Hagadol (great priest), died by a strange fire that they had caused in the altar of the Mishkan (Tabernacle). Many commentators have tried to explain what Aaron’s sons actually did and what that strange fire meant.

However, in this essay I do not want to stop at this fact, but, rather to explore the reaction of the father when he learned about the tragedy of his sons. The Torah tells us: “Vayidom Aharon” (“And Aaron was silent”) (Vayikra 10:3). Aaron lost his loved ones, his children, and he remained silent; he was speechless, he had no words to say.

Aaron had the gift of speech, he was able to stand before Pharaoh and tell him Moses’ words. However, after the tragedy his sons suffered, Aaron was silent. His grief was so deep, and his horror was so consuming that no words came to him.

Some commentators explain that Aaron was silent and didn’t cry or question or complain at his painful loss because he accepted God’s harsh judgment.

We might also think that the tragedy was so sudden that it paralyzed him, and he did not realize what happened or maybe his anguish and pain were so great and deep that he could not express these difficult feelings in words.

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In this week’s parashah, Parashat Tzav, just as in the previous one, we find a description of the different Korbanot (sacrifices or offerings) that had to be offered at the Mishkan (Tabernacle).  Among them, there is one called Korban Sh’lamim, which had the purpose of thanking God for the outcome of some situation people were going through.

 According to tradition, this sacrifice was made at times when someone survived a dangerous situation, such as having been cured of a serious illness, getting out of prison, crossing an ocean, or surviving a journey through the wilderness.  This practice is the biblical origin of the Birkat HaGomel prayer, recited in our synagogues when someone has survived a dangerous situation. The person is called for an Aliya and then, she or he recites this prayer.

It is interesting to note that in Vayikra Rabba, the sages say:  “At the end of the days, all sacrifices shall be nullified, except for the sacrifice of thanksgiving; all prayers shall be nullified, except for the prayer of thanksgiving.” (Vayikra Rabba 9, 7)

The question raised by this text is why this kind of sacrifice is different.  What makes it so special, being the only one that will not be cancelled?

Some people say that all offerings are done to rectify something that we ourselves have failed to accomplish.  The guilt sacrifice (asham) is brought for several transgressions. The atonement sacrifice (chatat), for involuntary sins.  The holocaust sacrifice (olah), for evil thoughts.  But the korban todah is different from all others.  This offering is brought to the Temple without the mediation of any transgression; it is pure giving. For this reason, our sages say that in the future, all offerings will be cancelled except the peaceful sacrifice. The nature of this sacrifice is unique and incomparable.

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This Shabbat is the Shabbat prior to Purim, and it has a special name, Shabbat Zachor, or the Shabbat of remembrance (literally, “remember”). This is because we read a special maftir from a second Torah scroll. On this paragraph we read, “Remember what Amalek did to you on the way, when you went out of Egypt” (Deuteronomy 25:17-19). What is the reason for this reading? Why are we to remember this biblical episode in our days?

Amalek’s people attacked Israel in the desert, an act symboling cruelty to the weak. Haman, the villain of the Book of Esther, is identified as a descendant of Amalek. Before celebrating during Purim, we must remember that the Children of Israel went to war with the Amalekites. We, the Jewish people, are not to be at ease until all the modern Amalekites are blotted out.

As Rabbi Irving Greenberg points out, Zachor (remember) “is a mitzvah that has made modern Jews uncomfortable. The natural desire to forget and be happy collides with the ongoing pain of memory and analysis.… Some modern people who are future-oriented stress the need to forgive. They argue that there will be no reconciliation as long as the memories of the cruelties and atrocities of the past are preserved and thrown in the face of those involved. ‘Forget and forgive’ becomes their slogan.”

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What do you do when something very valuable to you is broken? It could be a piece of crystal, a painting, an instrument or a sculpture. Maybe you try to fix it. If it is not possible, you buy another one, or you just get angry and then, you forget it.

Many years ago, something very valuable to the people of Israel was broken, the Tablets of the Law. During this important moment, when the people of Israel had the privilege of witnessing the divine revelation, when they were about to receive the Ten commandments written and carved by God, everything was spoiled.

Everything about that magical and special moment crumbled. The people lost their perspective and were not aware of what they were going to witness. Maybe they were not prepared for that sacred event.

On the other hand, perhaps Moses was too rash to break such a special and unique treasure. Both the leader and the people were participants in an act that would impact future generations.

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