These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher Frand’s Commuter Chavrusah Tapes on the weekly portion: #1378 – Standing Up for One’s Parents – Why Don’t Most People Practice This Mitzvah? Good Shabbos!

Parshas Acharei Mos begins with the pasuk: “Hashem spoke to Moshe after the death of Aharon’s two sons, when they approached before Hashem and they died.” (Vayikra 16:1). Parshas Acharei Mos describes the intricate avodah (priestly service) of Yom Kippur in the Beis Hamikdash. In fact, this is the krias Hatorah of Yom Kippur. In many machzorim, there is a comment from the Zohar printed at the beginning of this krias Hatorah, which states that if someone sheds tears when he hears the words “After the death of the two sons of Aharon,” he will be saved from losing any of his children during his lifetime. In other words, if a person shows his compassion and empathy for Aharon’s loss of Nadav and Avihu, it is a segula that he will be spared from a similar loss.

The Ponevezher Rav (Yosef Shlomo Kahaneman 1886-1969), zt”l, commented: Over the course of Jewish history, there have been many unfortunate incidents in Klal Yisrael where people have died, and yet we find no such similar segula – that crying for those who died in the past will spare us from similar tragedy. What is unique about the death of Nadav and Avinu that should literally move us to tears?

Anyone who knows anything about the life of the Ponevezher Rav will appreciate the answer he gave to his question. The Ponevezher Rav said that we know from the previous parsha (Shemini) that Nadav and Avihu were not just any two people from that generation. They were unique and special to the extent that Chazal say that Moshe Rabbeinu told his brother that he knew that the Mishkan would be sanctified through the death of those “close to Me,” but he thought that would be either himself or Aharon (see Rashi on the words “bikrovai akadesh” (Vayikra 10:3)). “But now that I see it was Nadav and Avihu who died during the sanctification of the Mishkan, I realize that they were greater than you and me.”

It is hard to imagine, but Moshe Rabbeinu said that Nadav and Avihu were greater in certain respects that even Moshe and Aharon! If that is the case, said the Ponevezher Rav, what type of effect would the leadership of Nadav and Avihu have had on Klal Yisrael, if it would have had a chance to come into effect? Consequently, the death of Nadav and Avinhu is not just a singular event that affected Aharon Hakohen. Rather, not having two leaders like Nadav and Avihu had a generational effect. It effected the entire generation that did not benefit from being led by Nadav and Avihu, who were even greater than Moshe and Aharon. The whole nature of Klal Yisrael could have been changed by being led by these two great figures.

Rav Kahaneman explained an incredible insight into the Holocaust based on this explanation. Six million Jews were killed. Among them were many gedolei olam and gedolei Yisrael. Great roshei yeshivos were killed – such as Rav Elchonon Wasserman, Rav Menachem Zemba; and great admori”m with whole courts of chassidic followers were just wiped out. Beyond that, millions of pious individuals, men of action, beautiful Jews, were killed. What would Klal Yisrael have looked like had there not been a Holocaust? It would have changed everything.

Here we are, eighty years post-Holocaust, so we are finally demographically getting back to where we were. Torah has been rebuilt. Chassidus has been rebuilt. But the Holocaust remains a tragedy of untold dimensions. If by Nadav and Avihu, we need to cry because we think ‘what could have been?’ so too, we must ask ourselves ‘What would have been had there not been a Holocaust?’

These thoughts are obviously related to the days of the sefiras haomer counting as well. During these days, we mourn the 24,000 talmidim (students) of Rabbi Akiva. These people were all future tanaim, disciples of the great Rabbi Akiva. There would have been 24,000 more tanaim. What effect would they have had on the future of Klal Yisrael? There are certain tragedies that have national ramifications, not only for their generation but for all future generations as well.

That is why we need to mourn the tragedy of Nadav and Avihu, the tragedy of the Holocaust, and the tragedy of the 24,000 talmidim of Rabbi Akiva.

The Precious Ones of Jerusalem

The Gemara says in Maseches Yoma that significant effort was made to keep the Kohen Gadol awake on the night of Yom Kippur. They didn’t want the Kohen Gadol to fall asleep on that night. Bear that in mind when we think about the avodas Yom Hakippurim. Shavuos is coming up and we know what it is like to stay up the whole night. We know what it is like when we get home at seven o’clock in the morning. We make a bee-line for our beds and want to get into them as soon as possible. We know what we sometimes look like at three or four o’clock in the morning when we are falling asleep over our Gemara or whatever it is we are studying. It is tough to stay up at night.

But we don’t let the Kohen Gadol fall asleep. We try hard to keep him awake. One of the strategies the Gemara mentions is that the young kohanim stayed up with him on the night of Yom Kippur, learning with him and snapping their fingers at him if he seemed to be dozing off. But the Gemara says that there is another measure that they used. The “yakeeray Yerushalayim” (special people of Jerusalem) would stay up that night, moving around in the streets and creating a tumult and commotion. They did this to make noise so that the Kohen Gadol should not fall asleep. (Yoma 19b)

I saw an interesting observation from the present Tolner Rebbe: Why are they called the “yakeeray Yerushalayim?” Seemingly, this complementary title is specifically given to these people who used to roam the streets making a commotion on the night of Yom Kippur but not to the young kohanim who had a much more direct role in the process because they actually stayed up with the Kohen Gadol, trying in their own way to prevent him from falling asleep. They should also be called “yakeeray Yerushalayim!”

The Tolner Rebbe notes that the people who were in the chamber of the Kohen Gadol on the night of Yom Kippur had a tremendous opportunity and a tremendous honor. The Kohen Gadol got to know and interact with them personally! What an experience that must have been! Those who had the privilege of being with him that special night were among the chosen few of the entire population! On the other hand, the “yakeeray Yerushalayim” were anonymous individuals walking the streets, talking out loud, schmoozing and making a commotion. The Kohen Gadol didn’t know them. All he knew was that they were creating a racket outside that prevented him from falling asleep. There was no kavod and no sense of satisfaction in being part of this group. They were doing it anonymously, solely lishma (for the purpose of the a mitzva).

That earns them the title “yakeeray Yerushalayim.” When someone does something without the expectation of any kavod or any satisfaction, it is deserving of praise. The closest thing that I ever came to these pirchei kehuna was many years ago on Yom Kippur when I was still a bochur. Rav Ruderman, who was getting older, had to go home in the middle of davening. He asked me to walk home with him. I remember it vividly. The Rosh Yeshiva was in his tallis, his kittel and his hat. I was walking him home, arm in arm. Do you know what the Rosh Yeshiva told me on that night of Yom Kippur? Absolutely nothing. He walked in silence – which is itself a lesson. Rav Ruderman was a schmoozer – in learning and in other things – but that night of Yom Kippur, he said absolutely nothing. But, nevertheless, I was feeling good. I had the privilege of walking the Rosh Yeshiva home. I felt close to the Rosh Yeshiva.

So imagine these kids – the pirchei kehuna – the young kohanim sitting there in the Kohen Gadol‘s chamber on the night of Yom Kippur. This is something they could tell their grandchildren about! But the “yakeeray Yerushalayim?” No one knew them. No one heard from them. Those who do that kind of thing in anonymity earn the title “the special ones of Jerusalem.”

We Only See Shortcomings in Other People

I saw an interesting Medrash Tanchuma: Bar Kapara in the name of Rabi Yirmiya ben Elazar states that the sons of Aharon died for four reasons. Because of: (1) “coming close” (2) the “offering” (3) the “foreign fire,” and (4) the fact that they did not consult with one another. The Medrash elaborates: “coming close” – that they entered the Kodesh Kadoshim (Holy of Holies). “The offering” – that they brought an offering they were not commanded to offer. The foreign fire” – that they brought fire that was not from the mizbayach (altar). “And they did not ask each other for advice before proceeding with their offering.”

We need to understand this last critique: The pasuk says that they brought the korban together. Clearly, they were partners in this ill-advised offering. The Medrash infers from the expression “ish machtoso” (each man his fire-pan) that they each independently had this idea to bring a foreign fire. They each took their own pan and did not consult with one another prior to this undertaking.

The question must be asked: If they both came up with this same idea of offering a fire that was not commanded, how would asking each other have helped?

Nadav: “You know what? — I’m thinking of bringing my own korban in the Kodesh Kodoshim.”

Avihu: “Hey! I was thinking the exact same thing! That’s a great idea!”

So what does the Medrash mean that they are culpable for not consulting with one another? If they would have consulted, would it have changed anything?

Rav Dovid Soloveitchik, z”l (1921-2021), shared an interesting observation: If they would have asked each other about the idea of bringing a korban that was not commanded into the Kodesh Kodoshim with a foreign fire, the other one would have responded, “Are you out of your mind!? You can’t do that. We are not permitted to do that!” Why would that have been his reaction if he himself was about to do the same thing? That this is a profound insight into human beings: The answer is that we see chisronos (shortcomings) in other people. We don’t see them in ourselves.

Many times, I see someone doing something and I say to myself “That’s not right!” or “That’s silly!” and then I turn around and notice that it is something that I also do. So how come I question this very action when I see someone else do it? The answer is that I see the flaw in someone else, but I don’t see it in myself.

If Nadav would have asked Avihu “What do you think of this idea?” Avihu would have been ready and capable of seeing and pointing out the shortcoming in his brother’s plan, even though he had been thinking along those very same lines himself.

The Medrash is implying that had they asked one another, perhaps they would have stopped each other. Like the Mishna (Negaim 2:5) says (in a play on words): A person may see all types of negaim other than his own negaim. A kohen may pasken the status of a tzaraas-like blemish on any other person, but he is unable to rule regarding his own tzaraas-like blemish. This is the straight halacha. The message of this halacha, however, is that a person cannot see his own blemishes. We don’t see our own shortcomings. We are very good at seeing them in other people, but not in ourselves.

The Medrash is implying that if Nadav and Avihu had asked each other before going ahead with their korbonos, each brother would have responded, “Hey! You cannot do that. You are going to be chayav meesah (deserving death).” However, they did not take counsel from each other and therefore “the two sons of Aharon died” (Vayikra 10:2).

Transcribed by David Twersky; Jerusalem [email protected]

Edited by Dovid Hoffman; Baltimore, MD [email protected]

This week’s write-up is adapted from the hashkafa portion of Rabbi Yissochar Frand’s Commuter Chavrusah Series on the weekly Torah portion. A listing of the halachic portions for Parshas Kedoshim is provided below:

• # 009 – Prohibition Against Using a Razor
• # 052 – Prohibition Against Revenge
• # 095 – The Mezonos Roll: Does it Exist?
• # 143 – Inviting the Non-Observant to Your Shabbos Table
• # 190 – The Prohibition of Negiah
• # 236 – The Do’s & Don’ts of Giving Tochacha
• # 280 – “Lo Sa’amod Al Dam Re’echa”
• # 326 – Mipnei Seiva Takum: Honoring the Elderly
• # 370 – Deserts — Do They Require a Brocha?
• # 414 – Giving an Injection to One’s Father
• # 458 – Giving Tochacha: Private or Public?
• # 502 – Kissui HaDam
• # 546 – Treating Mitzvos with Respect
• # 590 – Sofaik Be’racha
• # 634 – The Prohibition of Hating Another Jew
• # 678 – Tochacha: Is Ignorance Bliss?
• # 722 – Stealing as a Practical Joke
• # 766 – Making Shiduchim Among Non-Observant
• # 810 – The Prohibition of Hating Another Jew
• # 854 – Tatoos: Totally Taboo?
• # 898 – Paying the Plumber and the Babysitter
• # 943 – Oy! They Shaved My Payos
• # 985 – Giving the Benefit of the Doubt – Always?
• #1029 – Must a Person Eat Bread in Order to Bentch?
• #1074 – Paying for Someone’s Expensive Medical Treatment
• #1116 – Eating Before Davening
• #1158 – “I Don’t Want You Spending Time With So-and-so”-Must a child listen?
• #1202 – A Bracha On Tums? On Listerine Strips? And Other Brachos Issues
• #1247 – The Kiruv Workers Dilemma: Inviting Non Shomer Shabbos for a Shabbos Meal
• #1289 – Performing Mitvos During the Holocaust
• #1290 – “I Don’t Carry In the Eruv, You Do” – Can You Carry My Tallis For Me?
• #1334 – I Never Thought There Could Be So Many Shailos About The Bracha On Water
• #1378 – Standing Up for One’s Parents – Why Don’t Most People Practice This Mitzvah?
• #1422 – Giving Directions to a Jew Who Is Driving on Shabbos – Lifnei Ivair Shailos
• #1466 – Wearing Gloves While Performing a Mitzvah: Is There a Problem?
• #1509 – Does the Mitzvah of Tochacha Apply In Our Day?
• #1552 – Must You Always Say the Truth?
• #1594 – Netilas Yadayim – I Washed for Bread; Can I Change My Mind and Not Eat?
• #1634 – Shaking a Woman’s Hand: Is it Permitted?

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