The Kohen Gadol and Contact with Death
Parshat Emor begins with special laws and restrictions directed to the kohanim and even more so to the Kohen Gadol. A kohen must refrain from any contact with - "Tuma'at Met" (touching a dead body or being in the same tent or structure with it). Therefore, he may not attend any funerals. The exception to this is his immediate seven close relatives, in which he may attend their funerals.
Why can't the Kohen come in con tact with death? The Pasuk (Vayikra 21:6) explains that this is because of the special role he holds by serving in the Mikdash:
קְדֹשִׁים יִהְיוּ לֵאלֹהֵיהֶם וְלֹא יְחַלְּלוּ שֵׁם אֱלֹהֵיהֶם כִּי אֶת אִשֵּׁי ה' לֶחֶם אֱלֹהֵיהֶם הֵם מַקְרִיבִם וְהָיוּ קֹדֶשׁ:
"They shall be holy to their God, and they shall not desecrate their God's Name, for they offer up the fire offerings of the Lord, the food offering of their God, so they shall be holy".
When we reach the laws of the Kohen Gadol, we take an extra step- He may not even attend his close relative's funerals (21: 10-12) and must continue doing his work and duties in the Mikdash:
"וְהַכֹּהֵן הַגָּדוֹל מֵאֶחָיו אֲשֶׁר יוּצַק עַל רֹאשׁוֹ שֶׁמֶן הַמִּשְׁחָה וּמִלֵּא אֶת יָדוֹ לִלְבֹּשׁ אֶת הַבְּגָדִים אֶת רֹאשׁוֹ לֹא יִפְרָע וּבְגָדָיו לֹא יִפְרֹם:
וְעַל כָּל נַפְשֹׁת מֵת לֹא יָבֹא לְאָבִיו וּלְאִמּוֹ לֹא יִטַּמָּא:
וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא וְלֹא יְחַלֵּל אֵת מִקְדַּשׁ אֱלֹהָיו כִּי נֵזֶר שֶׁמֶן מִשְׁחַת אֱלֹהָיו עָלָיו אֲנִי ה'"
And the kohen who is elevated above his brothers, upon whose head the anointment oil has been poured or who has been inaugurated to wear the garments he shall not leave his hair unshorn or rend his garments.
And he shall not come upon any dead bodies; he shall not defile himself for his father or his mother.
He shall not leave the Sanctuary, and he will not desecrate the holy things of his God, for the crown of his God's anointing oil is upon him".
Here we must ask ourselves the question: Doesn't a Kohen Gadol have feelings? Why does the work in the Mikdash require him to continue even in the face of death of his close relatives? What can this teach us about the proper approach to death?
Rav Shimshon Refael Hirsch on this Passuk, gives a fascinating explanation.
He explains that a Kohen Gadol is not a regular person. He is the one chosen to represent all of Klal Yisrael in front of Hashem. He is righteous and climbed up in the ladder of Midoss and received the special position. He is no longer a singular individual. His whole personality is now "Klali" (generalized and national) and uplifted. His and the Kohanim's job is teaching the nation the meaning and importance of life. Even more than that, he must show everyone how to live life correctly with meaning and happiness.
This is what gives all the individuals the power and optimism to cope with their tragedies. Obviously, we do not want him to ignore his feelings and we do believe in expressing them, (That's why there are certain minor expressions to his mourning, see Rashar Hirsh), although at the moment his holy duty is above his pain, and his goal must be to encourage the nation and represent them with full meaning and stance in front of Hashem.
Rav Kook (Orot Hakodesh, B, Piska Mem) explains that the Kohanim's refraining from Tumat Met reflects the deeper Emunah of eternal living, exposing to all the false imagination as if death is the end of existence. We believe in Olam Haba and in Techiyat Hametim.
Same with our soldiers.
Our soldiers died as Kdoshim, holy martyrs, in the name of Klal Yisrael. They overcame their personal lives and backgrounds and sacrificed themselves up onto the altar for the sake of Klal Yisrael. Anyone who reads some of the letters that were published is fascinated to see the Emunah that the soldiers had, inspiring us to continue our lives with full meaning and happiness. This clearly relates to the sanctified role the Kohanim had in Am Yisrael to teach the nation the meaning of life, devotion for the 'Klal' and belief in Olam Haba and an eternal life.
One of the soldiers honored on Yom Ha'atzmaut to light a torch at the national ceremony, was Major Shavit Ben Moshe, a paratrooper, who continued fighting in the Gaza envelope Kibbutz Re'im even after he was nformed that his brother Ariel (HY"D) was killed during battle over Kibbutz Be'eri.
How much glory!
How much inspiration we get from these stories.
True condolence
This actual dilemma took place in History. Just a few weeks ago, we read how on the great day of establishing the Mishkan, the Kohen Gadol Aaron's two sons, Nadav and Avihu, died. Aaron, being the Kohen Gadol who is obligated to continue working even as an "Onen" (a mourner before burial) was told by Moshe Rabeinu not to do any practical mourning actions such as not shaving or tearing of his shirt.
Then they discussed whether the law of continuing the service of the offerings in the Mishkan includes all Korbanot offered that day (Moshe Rabeinu's claim) or whether to minimize the ruling claiming that they only include the Korbanot that are given regularly (Aaron's claim).
We also have our dilemmas: which parts of our day-to-day routine must we keep during wartime and what should we refrain from.
And here I want to share an amazing commentary I saw. After Aaron's two sons died It is mentioned that he remained silent- "Vayidom Aharon" (10:3):
וַיֹּ֨אמֶר משֶׁ֜ה אֶל־אַֽהֲרֹ֗ן ה֩וּא אֲשֶׁר־דִּבֶּ֨ר יְהֹוָ֤ה | לֵאמֹר֙ בִּקְרֹבַ֣י אֶקָּדֵ֔שׁ וְעַל־פְּנֵ֥י כָל־הָעָ֖ם אֶכָּבֵ֑ד וַיִּדֹּ֖ם אַֽהֲרֹֽן:
Then Moses said to Aaron, "This is what the Lord spoke, [when He said], 'I will be sanctified through those near to Me, and before all the people I will be glorified.' " And Aaron was silent.
Why did he keep silent?
I suppose sometimes death is beyond words. Some explain that Aaron Hakohen accepted the terrible Besora and justified the Din upon himself. These are all true, but the Seforno explains something unbelievable:
"וידום אהרן. שהתנחם בקידוש ה' שנקדש במותם".
According to Seforno, Aharon's silence was due to the condolences he received from his brother Moshe. And what is the condolence?
The fact of their dying Al Kiddush Hashem (sanctifying Hashem's name), that is what gave him Nechama. The Shechina and fire that came to the Mishkan that day was thanks to them (see Rashi 10:3).
The greatest and perhaps the only condolence we may accept for all the fallen soldiers is knowing that their death had a meaning. They did not die in vain. Their dying 'Al Kiddush Hashem', sacrificed for all of Klal Yisrael, is a great Kidush Hashem. This will lead us to finding the meaning in our lives. This will bring us to live our lives before G-d, "Lifnei Hashem," with faith, optimism and happiness.