Daf Yomi aficionados recently learned a Gemara,on Pesachim 77a, that sheds light on the recently concluded Pesach holiday, and on the deaths of Nadav and Avihu, described in this week's Torah reading.
The Gemara says that a small space existed between the end of the ramp leading up to the Mizbeach (sacrificial altar) and the top surface of the Altar, so that the Kohen would be reminded to throw the meat from the ramp to the Altar (according to the Tosafot commentary). Although the Gemara does not explain why the reminder was necessary, I'd like to propose the following. It was well known that the Kohanim used to run up the ramp to do the Avodah, the sacrificial services (Mishnayot Yoma 2:2). In their enthusiasm and haste, the priests could easily get carried away, running all the way to the top of the Altar. And so, they needed the reminder of a space at the top of the ramp.
This energetic approach of the Kohanim to the Temple Avodah was described in parshat Tzav and it underlies the characters of Nadav and Avihu. "The Kohanim are z'rizim," says the Talmud (Shabbat 20a), explaining the opening command (tzav) of the parsha to the sons of Aharon, " for one can only command z'rizim," those who are already enthusiasts. The Kohanim had an inbred, God-given enthusiasm for this service, and so needed restraints, like the space next to the Altar.
In fact , Rabbi Matis Weinberg points out that this z'rizut is the perfect introduction to Pesach, with its diligent "guarding" of the matzahs (Sh'mot 12:17). Anyone who's watched experienced, skillful matzah bakers at work can attest to this z'rizut of Pesach and matzah. We Jews were freed from the tedious "life of work as Egyptian slaves and became free to pursue the Avodah, the work of life, with all the excitement and enthusiasm with which we can imbue our chosen activities."
Rabbi Yitzchak Weinberg, the Talner Rebbe, also relates this z'rizut to Pesach. He says that the chipazon (haste) with which the Jews approached eating the Pesach sacrifice (korban) and the matzah is of the same nature. This chipazon was the love that the Jews felt for their Heavenly redeemer, a love that animated their actions. This carried over to the Exodus as a whole:
The problem with z'rizut is seen in our parsha. Nadav and Avihu, in their enthusiasm to get close to the Almighty, lose all sense of perspective and restraint (Vayikra 11:47). Again, to quote Frameworks:
Rabbi Matis Weinberg, in his discussions of the omer period, describes this as an existential truth, a tension between our creation as a part in God's universe, and our continual defining and redefining of our particular being, an equilibrium between Chesed and Gevura, which is constantly changing and developing throughout our personal and national lives.
All this is certainly of importance to every Jew as he or she goes through his omer period of personal development, but the ramifications for the nation of Israel should not be forgotten. Historically, from the desert to Rabbi Akiva , from the Perushim-Sadducee debate (see my commentary "The Omer Sacrifice and the Gulag", May 15, 2005) to the Bar Kochba rebellion, the omer period has had weighty national import. It's just that with the 1,900-year-old exile, the Jewish people have forgotten those national lessons and focused on teachings for the individual, ironically giving a belated partial victory to the Sadducees.
But the lessons of z'rizut are clear. There is a section of the citizenry of this country that still has the love of our bridal days, and the enthusiasm to act for the good of this country. It is not us settlers who invited murderers and terrorists into our midst, in the demented leftist plan that has allowed Arab anti-Semites to blow up Tel Aviv shwarma stands and Egged buses. It is the worst form of treachery for our fellow Israelis (the Ehud "too-tired" Olmert Kadima-ists, the antitheses of z'rizim) to stab us, the Zionist enthusiasts, in the back as we protect this country by our presence (thereby thwarting the unceasing Arab encroachment on our ancient homeland).
As Rabbi Zalman Sorotzkin says in Aznayim L'Torah, Nadav and Avihu's impetuous sin involved yiush, the fact that they despaired of their fellow Jews ever reaching z'rizut, and this led Aharon's sons to rash action. We settlers are going to need the patience of true saints, as we wait for our fellow Jews to wake up from their delusions and fight the Arab enemy instead of us.
May this omer period mark the final awakening and return of the whole nation to its roots, and may we all celebrate the national holidays of Yom Ha'Atzmaut, Lag B'Omer, Yom Yerushalayim and Shavuot as one healed nation, camped about Sinai (see Rashi to Sh'mot 19:2, "...and they camped...").
The Gemara says that a small space existed between the end of the ramp leading up to the Mizbeach (sacrificial altar) and the top surface of the Altar, so that the Kohen would be reminded to throw the meat from the ramp to the Altar (according to the Tosafot commentary). Although the Gemara does not explain why the reminder was necessary, I'd like to propose the following. It was well known that the Kohanim used to run up the ramp to do the Avodah, the sacrificial services (Mishnayot Yoma 2:2). In their enthusiasm and haste, the priests could easily get carried away, running all the way to the top of the Altar. And so, they needed the reminder of a space at the top of the ramp.
This energetic approach of the Kohanim to the Temple Avodah was described in parshat Tzav and it underlies the characters of Nadav and Avihu. "The Kohanim are z'rizim," says the Talmud (Shabbat 20a), explaining the opening command (tzav) of the parsha to the sons of Aharon, " for one can only command z'rizim," those who are already enthusiasts. The Kohanim had an inbred, God-given enthusiasm for this service, and so needed restraints, like the space next to the Altar.
In fact , Rabbi Matis Weinberg points out that this z'rizut is the perfect introduction to Pesach, with its diligent "guarding" of the matzahs (Sh'mot 12:17). Anyone who's watched experienced, skillful matzah bakers at work can attest to this z'rizut of Pesach and matzah. We Jews were freed from the tedious "life of work as Egyptian slaves and became free to pursue the Avodah, the work of life, with all the excitement and enthusiasm with which we can imbue our chosen activities."
Rabbi Yitzchak Weinberg, the Talner Rebbe, also relates this z'rizut to Pesach. He says that the chipazon (haste) with which the Jews approached eating the Pesach sacrifice (korban) and the matzah is of the same nature. This chipazon was the love that the Jews felt for their Heavenly redeemer, a love that animated their actions. This carried over to the Exodus as a whole:
The Jews left Egypt with a burning enthusiasm, with no rationalizations or considerations, for the love of God and His mitzvot boiled within them and bound all Jews in a covenant with the Lord for all time. Of this time, Yirmiyahu HaNavi (Jeremiah 2:2) says: "I remember for your sake the kindness of your youth, the love of your bridal days, how you followed me into the Wilderness into an unsown land."This crazy love pushed the Jews out of the most civilized, developed empire of the time into a desert of "nachash, saraph v'akrav asher ein bo mayim." (Devarim 8:15) And this is why we read Shir HaShirim, the love song of the Jewish people for their God and their Land, on Pesach.
The problem with z'rizut is seen in our parsha. Nadav and Avihu, in their enthusiasm to get close to the Almighty, lose all sense of perspective and restraint (Vayikra 11:47). Again, to quote Frameworks:
You can see why Nadav and Avihu took the chance.... Life on the edge is dangerous, but it is life. Passion, spontaneity, love flying close to the flame of fundamental knowledge. It is a painful and easily forgotten lesson that boundaries are dramatically real, that pure relationship dies instantly when profaned.The Talner Rebbe also says that the Rambam mentions as Halacha that "those who are impetuous and hasty in their judgments... are among the fools." (Hilchot Edut 9:11). The Talmud contains many aphorisms counseling calm, clear decisions and actions. Although this is the usual stage of life after the "young love", star-struck days, the Rebbe does point out that the love is the impetus that drives us forward throughout our lives, pushing us forward and upward at later points in our sojourn on earth.
Rabbi Matis Weinberg, in his discussions of the omer period, describes this as an existential truth, a tension between our creation as a part in God's universe, and our continual defining and redefining of our particular being, an equilibrium between Chesed and Gevura, which is constantly changing and developing throughout our personal and national lives.
All this is certainly of importance to every Jew as he or she goes through his omer period of personal development, but the ramifications for the nation of Israel should not be forgotten. Historically, from the desert to Rabbi Akiva , from the Perushim-Sadducee debate (see my commentary "The Omer Sacrifice and the Gulag", May 15, 2005) to the Bar Kochba rebellion, the omer period has had weighty national import. It's just that with the 1,900-year-old exile, the Jewish people have forgotten those national lessons and focused on teachings for the individual, ironically giving a belated partial victory to the Sadducees.
But the lessons of z'rizut are clear. There is a section of the citizenry of this country that still has the love of our bridal days, and the enthusiasm to act for the good of this country. It is not us settlers who invited murderers and terrorists into our midst, in the demented leftist plan that has allowed Arab anti-Semites to blow up Tel Aviv shwarma stands and Egged buses. It is the worst form of treachery for our fellow Israelis (the Ehud "too-tired" Olmert Kadima-ists, the antitheses of z'rizim) to stab us, the Zionist enthusiasts, in the back as we protect this country by our presence (thereby thwarting the unceasing Arab encroachment on our ancient homeland).
As Rabbi Zalman Sorotzkin says in Aznayim L'Torah, Nadav and Avihu's impetuous sin involved yiush, the fact that they despaired of their fellow Jews ever reaching z'rizut, and this led Aharon's sons to rash action. We settlers are going to need the patience of true saints, as we wait for our fellow Jews to wake up from their delusions and fight the Arab enemy instead of us.
May this omer period mark the final awakening and return of the whole nation to its roots, and may we all celebrate the national holidays of Yom Ha'Atzmaut, Lag B'Omer, Yom Yerushalayim and Shavuot as one healed nation, camped about Sinai (see Rashi to Sh'mot 19:2, "...and they camped...").