"After the death of the two sons of Aaron"

Synopsis

Rabbi Yehuda and Rabbi Shimon discuss the words 'spoke' and 'said' in "Hashem spoke to Moses" and "Hashem said to Moses" and we learn that they are from two levels, judgment and mercy, but nevertheless are from the same source, that is Zeir Anpin. Rabbi Yitzchak says that one verse says to serve Hashem in fear and another says to come before him with singing, and that these two verses seem contradictory. Rabbi Shimon says that if one shows awe and reverence, he will then deserve the joy and singing. One should not rejoice too much over worldly matters, so that he will be able to perform the precepts with gladness. We are told that fear of God is the beginning of service to Him. We read of the several reasons that Nadab and Abihu died while giving the offering, and that they were still under the authority of Aaron at the time. Rabbi Chiya tells how he encountered two men studying the Torah in a cleft in the mountain, and of how they were discussing poems and psalms and songs, and speaking about the sons of Korah who did not die. They say that every time a righteous person dies it brings forgiveness for the sins of the whole generation. The memory of the two sons of Aaron serves as atonement for Yisrael while they are in exile, because Nadab and Abihu are each considered equal to the seventy members of the Sanhedrin who served before Moses.

Aaron Death Death and the Afterlife Grades Judgment Mercy Moses Tetragrammaton Yud Hei Vav Hei (YHVH) Zeir Anpin

1. "And Hashem spoke to Moses after the death of the two sons of Aaron... and Hashem said to Moses" (Vayikra 16:1). Rabbi Yehuda comments: Since the verse says, "And Hashem spoke to Moses," what need is there to repeat "and Hashem said to Moses, Speak to your brother Aaron...?" The first statement should have sufficed. HE ANSWERS: We learn that it is written, "And Hashem (lit. 'He') called to Moses and (lit. 'Hashem') spoke to him" (Vayikra 1:1) and also, "And He said to Moses, Come up to Hashem" (Shemot 24:1). It has already been established that the discourse here, NAMELY "AND HE CALLED TO MOSES" OR "AND HE SAID TO MOSES" represents one level, NAMELY MALCHUT. Afterwards, the words, "AND HASHEM SPOKE TO HIM" OR "COME UP TO HASHEM" represent another level, NAMELY ZEIR ANPIN. Here too in our text, "And Hashem spoke to Moses" represents one level, NAMELY THE LEVEL OF JUDGMENT REFERRED TO AS 'SPEAKING,' and afterwards the verse, "And Hashem said to Moses, Speak to your brother Aaron" represents another level, NAMELY THE QUALITY OF MERCY REFERRED TO AS 'SAYING.' IN BOTH INSTANCES THE NAME YUD HEI VAV HEI IS MENTIONED, which reveals that they carry one equal scale and all are joined from one source. THIS MEANS THAT BOTH LEVELS, JUDGMENT AND MERCY, ARE OF ONE SCALE FROM ONE SOURCE, WHICH IS ZEIR ANPIN REFERRED TO AS YUD HEI VAV HEI.

1. וַיְדַבֵּר יְיָ' אֶל מֺשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֺן וְגוֹ.' וַיֺּאמֶר יְיָ' אֶל מֺשֶׁה. רִבִּי יְהוּדָה אָמַר, כֵּיוָן דִּכְתִּיב וַיְדַבֵּר יְיָ' אֶל מֺשֶׁה, אֲמַאי זִמְנָא אָחֳרָא וַיֺּאמֶר יְיָ' אֶל מֺשֶׁה דַּבֶּר אֶל אַהֲרֺן אָחִיךְ, דְּהָא בְּמִלּוּלָא קַדְמָאָה סַגֵּי. אֶלָּא הָכִי תָּנֵינָן, כְּתִיב, וַיִּקְרָא אֶל מֺשֶׁה וַיְדַבֵּר יְיָ' אֵלָיו. וּכְתִיב, וְאֶל מֺשֶׁה אָמַר עֲלֵה אֶל יְיָ.' וְהָא אוּקְמוּהָ מִלָּה, דְּהָכָא דַּרְגָּא חַד. וּלְבָתַר, דַּרְגָּא אָחֳרָא. אוּף הָכָא, וַיְדַבֵּר יְיָ' אֶל מֺשֶׁה דַּרְגָּא חַד. וּלְבָתַר וַיֺאמֶר יְיָ' אֶל מֺשֶׁה דַּבֵּר אֶל אַהֲרֺן אָחִיךְ, דַּרְגָּא אָחֳרָא. וְכֺלָּא, בְּחַד מַתְקְלָא סַלְּקָא, וּמִן שָׁרְשָׁא חָד כֻּלָּא אִתְחַבָּר.

Aaron Death Death and the Afterlife Fear Merit Singing Torah

2. "After the death of the two sons of Aaron:" Rabbi Yitzchak opened the discussion saying, "Serve Hashem in fear, and rejoice with trembling" (Tehilim 2:11). It is also written, "Serve Hashem with gladness: come before Him with singing" (Tehilim 100:2). These verses appear to contradict one another, as ONE SAYS TO SERVE IN FEAR AND TREMBLING WHILE THE OTHER SAYS WITH GLADNESS AND SINGING. HE ANSWERS: We have learned that "serve Hashem in fear" means that one must first show fear and awe in every act he wishes to perform before his Master. As a result of this reverence before his Master, he will merit to serve with joy the commandments of the Torah. Therefore, it is written, "What does Hashem your Elohim require of you, but to fear" (Devarim 10:12). THROUGH FEAR, HE WILL MERIT IT ALL.

2. אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֺן. רִבִּי יִצְחָק פָּתַח, עִבְדוּ אֶת יְיָ' בְּיִרְאָה וְגִילוּ בִּרְעָדָה. וּכְתִיב, עִבְדוּ אֶת יְיָ' בְּשִׂמְחָה בָאוּ לְפָנָיו בִּרְנָנָה. הָנֵי קְרָאֵי קַשְׁיָין אֲהַדְדֵי, אֶלָּא הָכִי תָּאנָא, עִבְדוּ אֶת יְיָ' בְּיִרְאָה. דְּכָל פּוּלְחָנָא דְּבָעֵי ב"נ לְמִפְלַח קָמֵי מָארֵיהּ, בְּקַדְמֵיתָא בָּעֵי יִרְאָה, לְדַחֲלָא מִנֵּיהּ, וּבְגִין דַּחֲלָא דְּמָארֵיהּ, יִשְׁתְּכַּח לְבָתַר דְּיַעֲבֵיד בְּחֶדְוָותָא פִּקּוּדֵי אוֹרַיְיתָא. וְעַל דָּא כְּתִיב, מָה יְיָ' אֱלֹהֶיךָ שׁוֹאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה.

Precepts Torah

3. וְגִילוּ בִּרְעָדָה. דְּאָסִיר לֵיהּ לב"נ לְמֶחְדֵּי יַתִּיר בְּעָלְמָא דֵּין. הַאי בְּמִלֵי דְּעָלְמָא, אֲבָל בְּמִלֵי דְּאוֹרַיְיתָא וּבְפִקוּדֵי דְּאוֹרַיְיתָא, בָּעֵי לְמֶחְדֵּי. לְבָתַר, יִשְׁתְּכַּח בַּר נָשׁ דְּיָעַבִיד בְּחֶדְוָותָא פִּקּוּדֵי אוֹרַיְיתָא. דִּכְתִּיב, עִבְדוּ אֶת יְיָ' בְּשִׂמְחָה.

Fear Point Wisdom

4. Rabbi Aba said, "Serve Hashem in fear:" What fear is meant here? IN OTHER WORDS, WHAT IS THE EXPLANATION IN THIS CONTEXT OF FEAR? HE ANSWERS: As we have established, it is written, "The fear of Hashem is the beginning of knowledge" (Mishlei 1:7) and "the fear of Hashem is the beginning of wisdom" (Tehilim 111:10), so the Holy One, blessed be He, is referred to in this name, "Fear of Hashem," NAMELY MALCHUT. Rabbi Elazar said: IN EXPLANATION OF RABBI ABA'S WORDS, "Serve Hashem in fear," MEANING he who wishes to perform the service of his Master, from what point should he begin and to which area should he aim his service in order to unify the name of his Master? He repeats his words "with fear," because fear, WHICH IS MALCHUT, is the start OF SERVICE going from below upwards, AS THE FIRST SFIRAH GOING FROM BELOW UPWARDS IS MALCHUT.

4. ר' אַבָּא אָמַר, עִבְדוּ אֶת יְיָ' בְּיִרְאָה. רָזָא דְּמִלָּה הוּא, עִבְדוּ אֶת יְיָ' בְּיִרְאָה, מַה יִרְאָה הָכָא. אֶלָּא כְּמָה דְּאוֹקִימְנָא, דִּכְתִּיב, יִרְאַת יְיָ' רֵאשִׁית דָּעַת, וּכְתִיב, רֵאשִׁית חָכְמָה יִרְאַת יְיָ.' יִרְאַת יְיָ,' קוּדְשָׁא בְּרִיךְ הוּא הָכִי אִקְרֵי. ר' אֶלְעָזָר אָמַר, עִבְדוּ אֶת יְיָ' בְּיִרְאָה, מַאן דְּבָעֵי לְמֶעְבַּד פּוּלְחָנָא דְּמָארֵיהּ, מֵאָן אֲתַר שָׁארֵי, וּבְאָן אֲתַר יְכַוֵּון פּוּלְחָנָא לְיַחֲדָא שְׁמָא דְּמָארֵיהּ. הָדָר וְאָמַר בְּיִרְאָה, בְּיִרְאָה הוּא שֵׁירוּתָא, מִתַּתָּא לְעֵילָּא.

Aaron Death Death and the Afterlife Fear Priests Sanctuary Zot (This, Fem.)

5. Come and see: It is written here, "After the death" and later, "Speak to Aaron your brother...Thus shall Aaron come." (Vayikra 16:2-3). WHAT CONNECTION IS THERE BETWEEN "AFTER THE DEATH OF" TO THE VERSE, "THUS (LIT. 'WITH THIS') SHALL AARON COME?" HE ANSWERS: FROM THE DEATH OF THE SONS OF AARON commences the warning to each of the priests that they must be mindful of Zot (Eng. 'this' fem.), which is the fear of Hashem, WHICH IS MALCHUT. FOR THE DEATHS OF THE SONS OF AARON WERE AS A RESULT OF THEIR NEGLIGENCE IN RELATION TO MALCHUT.

Aaron Abihu Death Death and the Afterlife Fire Incense Nadab Offering Sin

6. Another explanation for, "After the death of the two sons of Aaron." Rabbi Yosi said: It should have read, 'After the death of Nadab and Abihu,' so what is the reason THAT IT SAYS, "The two sons of Aaron?" It is obvious that they were his sons. HE ANSWERS: We have learned that until that time they were not adults but still under the authority of their father; CONSEQUENTLY, THE VERSE REFERS TO THEM AS THE SONS OF AARON. Hence, "when they came near before Hashem, and died" (Vayikra 16:1), they were rushing the time OF OFFERING INCENSE during the lifetime of their father, AS IS INDICATED LATER, and there was more, MEANING OTHER CAUSES PRECIPITATED THEIR DEATH. ALSO, because of the sin they committed "when they offered a foreign fire" (Bemidbar 3:4) as we learned, in one place it is written, "When they offered a foreign fire," AND FOR THIS REASON THEY DIED. In another place, it is written, "When they came near before Hashem," THEY DIED BECAUSE THEY SACRIFICED, BECAUSE THEY RUSHED THE TIME TO BURN INCENSE DURING THE LIFETIME OF THEIR FATHER, AS MENTIONED ABOVE. THIS MEANS THE COMBINATION OF both matters CAUSED THEIR DEATHS, and so it is written here, "The two sons of Aaron" TO TEACH THAT THEY WERE STILL UNDER THE AUTHORITY OF AARON, AS DECLARED ABOVE. It is written, "When they came near," FOR THE DEATH WAS AS A RESULT OF THEIR APPROACH BEFORE HASHEM, DURING THE LIFETIME OF THEIR FATHER.

6. דָּבָר אַחֵר. אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֺן. ר' יוֹסֵי אָמַר, אַחֲרֵי מוֹת נָדָב וַאֲבִיהוּא, מִבָּעֵי לֵיהּ, מ"ט שְׁנֵי בְּנֵי אַהֲרֺן, וְהָא יְדִיעַ דִּבְנוֹי הֲווֹ. אֶלָּא הָכִי תָּאנָא, דְּעַד כָּאן לָאו בִּרְשׁוּתַיְיהוּ קַיְימֵי, אֶלָּא בִּרְשׁוּתָא דְּאָבוּהוֹן, ובג"כ, בְּקָרְבָתָם לִפְנֵי יְיָ' וַיָמוּתוּ, דְּאִינּוּן דָּחֲקוּ שַׁעֲתָא בְּחַיֵּי דְּאָבוּהוֹן, וְכֺלָּא הֲוָה, בְּגִין הַהוּא חוֹבָא דְּעָבְדוּ, דִּכְתִּיב בְּהַקְרִיבָם אֵשׁ זָרָה. דְּתַנְיָא, בְּאָתַר חַד, כְּתִיב בְּהַקְרִיבָם אֵשׁ זָרָה, וּבְאֲתָר חַד כְּתִיב, בְּקָרְבָתָם לִפְנֵי יְיָ.' וְהַאי וְהַאי הֲוָה, ובג"כ כְּתִיב הָכָא בְּנֵי אַהֲרֺן, וּכְתִיב בְּקָרְבָתָם.

Passover Rock Shabbat Singing Solomon

7. Rabbi Chiya said: One day I was traveling to Rabbi Shimon to be taught by him the laws of the Pesach (Passover). I encountered a mountain and I saw clefts and cavities in one rock, and two men were in there. As I approached, I heard the voices of these people who were saying, "A song, a psalm for the sons of Korah, Great is Hashem and highly to be praised..." (Tehilim 48:1-2). Why "A song, a psalm?" HE ANSWERS: Thus do we learn on behalf of Rabbi Shimon: The song is two-fold, NAMELY A SONG AND A PSALM, and since it is a better song than other songs, it is named "song" twice. Similarly, "A psalm, a poem for the Shabbat day" (Tehilim 92:1), MEANING THAT IT IS MORE PRAISEWORTHY THAN OTHER SONGS. In the same fashion, "the song of songs which is Solomon's" (Shir Hashirim 1:1), INDICATING a song that stands above all other songs.

7. א"ר חִיָיא, יוֹמָא חַד הֲוֵינָא אָזִיל בְּאָרְחָא, לְמֵיהַךְ גַּבֵּי דְּרִבִּי שִׁמְעוֹן, לְמֵילַף מִנֵּיהּ פַּרְשְׁתָּא דְּפִסְחָא. עַרְעִית בְּחַד טוּרָא, וַחֲמֵינָא בְּקִיעִין גּוּמִּין בְּחַד טִינְרָא, וּתְרֵין גּוּבְרִין בָה. עַד דַּהֲוֵינָא אָזִיל, שְׁמַעְנָא קָלָא דְּאִינּוּן גּוּבְרִין, וַהֲווֹ אַמְרִין, שִׁיר מִזְמוֹר לִבְנֵי קֺרַח גָּדוֹל יְיָ' וּמְהֻלָל מְאֺד וְגוֹ.' מַאי שִׁיר מִזְמוֹר. אֶלָּא הָכִי תָּאנָא מִשְּׁמֵיהּ דר' שִׁמְעוֹן, שִׁיר דְּאִיהוּ כָּפוּל, שִׁיר דְּאִיהוּ מְשׁוּבַּח מִשְּׁאַר שִׁירִין, וְעַל דְּאִיהוּ מְשׁוּבַּח מִשְּׁאַר שִׁירִין, תְּרֵין זִמְנִין אִתְּמַר בֵּיהּ שִׁירָתָא, וְכֵן מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת. כה"ג, שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֺה, שִׁירָתָא לְעֵילָּא מִן שִׁירָתָא.

Dwellings Gehenom (Hell) Hell (Gehenom) (Holy) Temple Singing Torah

8. ALSO HERE, WHERE IT IS WRITTEN, "A song, a psalm," THIS SONG IS SUPERIOR TO OTHERS. It is a song describing the Holy One, blessed be He, which the sons of Korah were singing about those who were dwelling in the doorway of Gehenom. Who were THE SONS OF KORAH? They were the brothers of those residing at the gates of Gehenom, AS THE HOLY SAGES COMMENT ON THE VERSE, "THE SONS OF KORAH DID NOT DIE" (BEMIDBAR 26:11), BUT A PLACE WAS SET FOR THEM IN GEHENOM. As a result, this song was recited on Monday IN THE TEMPLE. I approached them and said to them: What are you doing in this place? They replied: We are merchants, but twice weekly we leave our community to study Torah here because IN THE SETTLEMENT, WE ARE DISTURBED EACH DAY by people and they do not allow us TO STUDY TORAH. I replied to them: How fortunate is your lot.

8. שִׁיר מִזְמוֹר, שִׁירָתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּקָא מְזַמְּרֵי בְּנֵי קֺרַח עַל אִינּוּן דְּיַתְבֵי, עַל פִּתְחָא דְּגֵיהִנָם. וּמַאן אִינּוּן, אֲחוּהוֹן דְּאִינּוּן דְּיַתְבֵי בְּתַרְעֵי דְּגֵיהִנָּם. וְעַ"ד, שִׁירָתָא דָּא בְּיוֹם שֵׁנִי אִתְּמַר. קָרִיבְנָא גַּבַּיְיהוּ, אֲמֵינָא לְהוּ, מַאי עֲסָקַיְיכוּ בַּאֲתַר דָּא. אָמְרוּ מְזַבְּנֵי אֲנָן, וּתְרֵי יוֹמֵי בְּשַׁבְּתָא, בָּדִילְנָא מִיִשׁוּבָא וְנַעֲסֵק בְּאוֹרַיְיתָא. בְּגִין דְּלָא שַׁבְקִין לָן בְּנֵי נָשָׁא, כָּל יוֹמָא וְיוֹמָא. אֲמֵינָא זַכָּאָה חוּלָקֵיכוֹן.

Aaron Atonement Death Death and the Afterlife Exile Goats Righteous Sacrifice Sin Yom Kippur

9. Furthermore, they said: Every time that the righteous depart this world, there is likewise annulled from this world all the harsh decrees, and the death of the righteous brings forgiveness for the sins of the generation. Therefore, we read the portion dealing with the sons of Aaron on Yom Kippur (Day of Atonement) to bring forgiveness for the sins of Yisrael. The Holy One, blessed be He, says, 'Contemplate the death of these pious ones, and it will be accredited for you, as if you offered sacrifice this day to attain forgiveness.' We have learned that as long as Yisrael will be in exile and neither be able to offer offerings on this day nor will they be able to offer the two goats, they will at least have the memory of the two sons of Aaron. Thus, it will serve as atonement for them.

9. תּוּ פָּתְחוּ וְאָמְרוּ. בְּכָל זִמְנָא דְּצַדִיקַיָא מִסְתַּלְּקֵי מֵעָלְמָא, דִּינָא אִסְתַּלָּק מֵעָלְמָא, וּמִיתַתְהוֹן דְּצַדִיקַיָא מְכַפֶּרֶת עָל חוֹבֵי דָּרָא. וְעַל דָּא פַּרְשְׁתָּא דִּבְנֵי אַהֲרֺן, בְּיוֹמָא דְּכִפּוּרֵי קָרֵינָן לָהּ, לְמֶהֱוֵי כַּפָּרָה לְחוֹבֵיהוֹן דְּיִשְׂרָאֵל. אָמַר קוּדְשָׁא בְּרִיךְ הוּא, אִתְעַסְּקוּ בְּמִיתָתְהוֹן דְּצַדִּיקַיָּא אִלֵּין, וְיִתְחַשַׁב לְכוּ כְּאִלּוּ אַתּוּן מְקָרְבִין קָרְבְּנִין בְּהַאי יוֹמָא לְכַפְּרָא עָלַיְיכוּ. דְּתָנֵינָן, כָּל זִמְנָא דְּיִשְׂרָאֵל יֵהוֹן בְּגָלוּתָא, וְלָא יִקְרְבוּן קָרְבְּנִין בְּהַאי יוֹמָא, וְאִינּוּן תְּרֵין שְׂעִירִין לָא יַכְלִין לְקָרְבָא, יְהֵא לְהוּ דֻּכְרָנָא, דִּתְרֵי בְּנֵי אַהֲרֺן, וְיִתְכַּפֵּר עֲלַיְיהוּ.

Aaron Abihu Elazar Firstborn Itamar Nadab Priests

10. We have learned that it is written, "These are the names of the sons of Aaron, the priests" (Bemidbar 3:3) and also, "Nadab the firstborn, and Abihu, Elazar and Itamar" (Ibid. 2). HE QUESTIONS: It should read: 'And Elazar and Itamar' JUST LIKE IT SAYS "AND ABIHU," so why write "Elazar and Itamar?" WHY DELETE THE CONNECTING 'AND' (VAV) FROM ELAZAR? HE ANSWERS: Abihu was equal to his two brothers. The VERSE EQUATES ABIHU TO ELAZAR AND ITAMAR, and Nadab is equal to all the others.

10. דְּהָכִי אוֹלִיפְנָא, דִּכְתִּיב וְאֵלֶּה שְׁמוֹת בְּנֵי אַהֲרֺן הַכֺּהֲנִים וְגוֹ.' וּכְתִיב, הַבְּכֺר נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִתָּמָר. וְאֶלְעָזָר וְאִתָּמָר מִבָּעֵי לֵיהּ, מַהוּ אֶלְעָזָר וְאִתָּמָר. אֶלָּא שָׁקוּל הֲוָה אֲבִיהוּא כִּתְרֵי אֲחוּי. וְנָדָב כְּכֻלְּהוּ.

Abihu Elazar Eyes Firstborn Itamar Moses Nadab Praise Sanhedrin

11. The firstborn Nadab stands on his own merits and Abihu rests on his own, AND FOLLOWING THEM ELAZAR AND ITAMAR ARE READ AS JOINED TOGETHER TO TEACH that each one OF NADAB AND ABIHU are considered in the eyes OF SCRIPTURE as both Elazar and Itamar TOGETHER. But BOTH Nadab and Abihu by themselves are each considered equal to the seventy members of the Sanhedrin who served before Moses. For this reason, their deaths atoned for Yisrael. Therefore, it is written, "But let your brethren, the whole house of Yisrael bewail the burning" (Vayikra 10:6). Rabbi Shimon said: THEREFORE THE VERSE SPECIFIES "Nadab the firstborn," meaning he is the one that all acclaim and praise are his. How much more so with Nadab and Abihu TOGETHER, because these two have no equal among all Yisrael.

11. וְאִית דְּמַתְנֵי הַבְּכֺר נָדָב, דָּא בִּלְחוֹדוֹי, וַאֲבִיהוּא בִּלְחוֹדוֹי, וְכָל חַד אִתְחֲשִׁיב בְּעֵינֵיהּ, כְּתַרְוַיְיהוּ, כְּאֶלְעָזָר וְאִתָּמָר. אֲבָל נָדָב וַאֲבִיהוּא בִּלְחוֹדַיְיהוּ, שְׁקוּלִין הֲווֹ לְקָבֵל שַׁבְעִין סַנְהֶדְרִין, דַּהֲווֹ מְשַׁמְּשִׁין קָמֵי מֺשֶׁה. וּבְגִין כַּךְ, מִיתָתְהוֹן מְכַפְּרָא עַל יִשְׂרָאֵל. וְעַל דָּא כְּתִיב, וַאֲחֵיכֶם כָּל בֵּית יִשְׂרָאֵל יִבְכּוּ אֶת הַשְּׂרֵפָה. וְאָמַר ר' שִׁמְעוֹן, הַבְּכֺר נָדָב, כְּלוֹמַר, הַהוּא, דְּכָל שְׁבָחָא וִיקָרָא דִּלֵּיהּ. נָדָב וַאֲבִיהוּא, עַל אַחַת כַּמָּה וְכַמָּה, דְּהָנֵי תְּרֵי, לָא אִשְׁתְּכָחוּ כְּוָתַיְיהוּ בְּיִשְׂרָאֵל.