A couple of weeks ago, in parshat Shemini, we read the sad story of the passing of the two sons of Aharon, the High Priest, as a result of their entering the Temple in an intoxicated state. In order to prevent future incidents like this, Hashem commands all the Kohanim (priests) not to drink before entering the Temple.
This week, in the beginning of parshat Acharei, a second warning is issued. Only on Yom Kippur it is permissible for the high priest to enter the Holy of Holies. If anyone else would ever try to enter, or if the kohen gadol tries on any other day, he will be punished the same way Aharon?s sons were punished, the Torah tells us.
Why do we have to wait for this second warning until this week, two and a half Torah portions after Shemini?
Let?s first take a look at the order of laws being discussed for the past two months. After reading about the Exodus and the giving of the Torah, we first get some practical, day-to-day laws. This is followed by the instruction to build, and subsequently the actual building of, the Tabernacle. Included are also the laws of the priestly uniforms. The book of Vayikra starts with the laws of the various korbanot, the sacrifices. All this is in the realm of holiness and purity.
We continue to read about the above-mentioned incident with Aharon?s sons during the inauguration of the Mishkan. Then, we enter a new zone - the laws of which animals are kosher and the laws of purity and impurity of animals and utensils. Here we don?t deal with holiness and purity anymore, but rather, we learn about a possibility of impurity and non-kosher animals.
Just like man was created after the animal, so do we learn the laws of impurity of humans after we learn those related to animals. In Tazria and Metzora we discussed the times when a person?s own body can become impure.
This week, in Acharei, the Torah tells us that even when things do go wrong and we get involved with impurity, there is still hope. One day a year, on Yom Kippur, our sins are being forgiven so that we can start with a clean slate.
Although we understand now why the laws of Yom Kippur are being discussed here and not elsewhere, we still have to understand why the warning not to enter the Holy of Holies ? aside from the Kohen Gadol on Yom Kippur - had to wait until now. This should have been said together with the other warning not to enter the Temple drunk, in order to prevent the priests from endangering their lives.
The Ohr Hachaim explains at length that the sons of Aharon did not really sin. Their intention was right; yet, their actions were not wanted. As is known, they were killed by a heavenly fire that burned their intestines, but did not consume their bodies.
It wasn?t a simple case of trespassing . The sons of Aharon were holy people. They wanted to be close to Hashem and therefore entered what was the holiest place on earth at that time. Their souls had such a strong yearning to be with G-d that they left their bodies. That was their sin.
Traditionally, the Jewish people have been divided into two general groups. Those who study Torah day and night, and working folk who share in the merit of the ?learners? by supporting them. The second category can fulfill their obligation to study Torah day and night by learning a little in the morning before going off to work and a little at night before going to sleep.
There are two opposite ways of thinking that can lead to a desire to become close to G-d to the extent that the soul leaves the body.
A person who studies Torah - Hashem?s wisdom - day and night, might experience dealing with the physical world as a disturbing factor. He would rather separate himself from earthly needs in order to better tune in to Hashem?s divine wisdom.
This is what the Torah warns us of when it says, ? Don?t drink wine.? Wine alludes to the esoteric wisdom, the secrets of the Torah, the Kabbalah. When a person is under the influence of wine, he reveals secrets. Another effect of too much wine is that it blurs the vision.
Our souls were on a very high level before they came down into this world. They experienced great revelations, which we don?t have down here. Nevertheless, Hashem, who is the ultimate ?personification? of good, decided to send our souls into this physical world. It is therefore obvious that we should be part of that world and not try to separate ourselves completely from earthly needs. Failure to understand that it is our divine mission to serve G-d in a world full of negative elements is considered drunkenness. His master plan is clear: Live in that world; trying to escape shows that focus has been lost.
This idea is very clearly illustrated by the laws of the Kohen Gadol. The High Priest had to be richer than his fellow priests. If, by the time of his election, he wasn?t a man of means, money had to be given to him until he was wealthier than the others. The holiest man of the nation had to have the most earthly belongings. Concerning his service on Yom Kippur, the holiest day of the year, we find that he had to be married. So much so, that a second woman had to be ready to be married to him in case his own wife were to die right before Yom Kippur. Again, we see that a connection with the physical world was required. And there is even more. After he would complete his service in the Holy of Holies, the holiest place on earth (by the holiest man, on the holiest day), he would go home and make a feast to celebrate the fact that he had survived his visit. Impostor priests would die if they were not truly holy. Once again, this comes to teach us that the ultimate purpose is not to stay locked up in the Temple, but to deal with the world the way it is.
In short, the warning not to get high on spirituality is mainly geared towards the ?learners?, who study Torah day and night.
The second warning, the one we read about this week, is for the people who are involved with this world. In contrast with the ?learners?, their desire to be close with Hashem doesn?t come as a result of being involved with holiness, but on the contrary, it is precisely because they are so involved with the physical world that they have a yearning for something more spiritual. The reason that we had to wait to read this warning until this week?s Torah portion is twofold. First of all, the warning comes in connection with Yom Kippur, which is a day we use to reflect on our spiritual status. On such a holy day, when we are commanded not to have any physical pleasures, including basic eating and drinking, one may come to a realization that he is too deeply involved in physical matters the rest of the year. This can call out a very strong yearning to become close with G-d to the extent that the soul can leave the body.
The message to the working people is similar to that of the learners. Be involved with this world, but focus on the spirituality within it. This warning, as mentioned before, comes following the many laws of purity and impurity in animals, food, and humans.
Hashem created this world and he created it with good and bad. The Torah contains laws of impurity and teaches us what to keep at a distance. After we have read all those laws, a warning not to run away from the world is in its place. There is no more need to be afraid to deal with this world - with its mixture of good and bad - because the Torah talks about it, which in itself gives us the strength to overcome its temptations.
May the divine service of the ?workers? and the ?learners? cause the complete and final redemption with the coming of Moshiach, now!
--------------------------------------------------------
Asher ben Shimon writes commentary for www.TorahThoughts
This week, in the beginning of parshat Acharei, a second warning is issued. Only on Yom Kippur it is permissible for the high priest to enter the Holy of Holies. If anyone else would ever try to enter, or if the kohen gadol tries on any other day, he will be punished the same way Aharon?s sons were punished, the Torah tells us.
Why do we have to wait for this second warning until this week, two and a half Torah portions after Shemini?
Let?s first take a look at the order of laws being discussed for the past two months. After reading about the Exodus and the giving of the Torah, we first get some practical, day-to-day laws. This is followed by the instruction to build, and subsequently the actual building of, the Tabernacle. Included are also the laws of the priestly uniforms. The book of Vayikra starts with the laws of the various korbanot, the sacrifices. All this is in the realm of holiness and purity.
We continue to read about the above-mentioned incident with Aharon?s sons during the inauguration of the Mishkan. Then, we enter a new zone - the laws of which animals are kosher and the laws of purity and impurity of animals and utensils. Here we don?t deal with holiness and purity anymore, but rather, we learn about a possibility of impurity and non-kosher animals.
Just like man was created after the animal, so do we learn the laws of impurity of humans after we learn those related to animals. In Tazria and Metzora we discussed the times when a person?s own body can become impure.
This week, in Acharei, the Torah tells us that even when things do go wrong and we get involved with impurity, there is still hope. One day a year, on Yom Kippur, our sins are being forgiven so that we can start with a clean slate.
Although we understand now why the laws of Yom Kippur are being discussed here and not elsewhere, we still have to understand why the warning not to enter the Holy of Holies ? aside from the Kohen Gadol on Yom Kippur - had to wait until now. This should have been said together with the other warning not to enter the Temple drunk, in order to prevent the priests from endangering their lives.
The Ohr Hachaim explains at length that the sons of Aharon did not really sin. Their intention was right; yet, their actions were not wanted. As is known, they were killed by a heavenly fire that burned their intestines, but did not consume their bodies.
It wasn?t a simple case of trespassing . The sons of Aharon were holy people. They wanted to be close to Hashem and therefore entered what was the holiest place on earth at that time. Their souls had such a strong yearning to be with G-d that they left their bodies. That was their sin.
Traditionally, the Jewish people have been divided into two general groups. Those who study Torah day and night, and working folk who share in the merit of the ?learners? by supporting them. The second category can fulfill their obligation to study Torah day and night by learning a little in the morning before going off to work and a little at night before going to sleep.
There are two opposite ways of thinking that can lead to a desire to become close to G-d to the extent that the soul leaves the body.
A person who studies Torah - Hashem?s wisdom - day and night, might experience dealing with the physical world as a disturbing factor. He would rather separate himself from earthly needs in order to better tune in to Hashem?s divine wisdom.
This is what the Torah warns us of when it says, ? Don?t drink wine.? Wine alludes to the esoteric wisdom, the secrets of the Torah, the Kabbalah. When a person is under the influence of wine, he reveals secrets. Another effect of too much wine is that it blurs the vision.
Our souls were on a very high level before they came down into this world. They experienced great revelations, which we don?t have down here. Nevertheless, Hashem, who is the ultimate ?personification? of good, decided to send our souls into this physical world. It is therefore obvious that we should be part of that world and not try to separate ourselves completely from earthly needs. Failure to understand that it is our divine mission to serve G-d in a world full of negative elements is considered drunkenness. His master plan is clear: Live in that world; trying to escape shows that focus has been lost.
This idea is very clearly illustrated by the laws of the Kohen Gadol. The High Priest had to be richer than his fellow priests. If, by the time of his election, he wasn?t a man of means, money had to be given to him until he was wealthier than the others. The holiest man of the nation had to have the most earthly belongings. Concerning his service on Yom Kippur, the holiest day of the year, we find that he had to be married. So much so, that a second woman had to be ready to be married to him in case his own wife were to die right before Yom Kippur. Again, we see that a connection with the physical world was required. And there is even more. After he would complete his service in the Holy of Holies, the holiest place on earth (by the holiest man, on the holiest day), he would go home and make a feast to celebrate the fact that he had survived his visit. Impostor priests would die if they were not truly holy. Once again, this comes to teach us that the ultimate purpose is not to stay locked up in the Temple, but to deal with the world the way it is.
In short, the warning not to get high on spirituality is mainly geared towards the ?learners?, who study Torah day and night.
The second warning, the one we read about this week, is for the people who are involved with this world. In contrast with the ?learners?, their desire to be close with Hashem doesn?t come as a result of being involved with holiness, but on the contrary, it is precisely because they are so involved with the physical world that they have a yearning for something more spiritual. The reason that we had to wait to read this warning until this week?s Torah portion is twofold. First of all, the warning comes in connection with Yom Kippur, which is a day we use to reflect on our spiritual status. On such a holy day, when we are commanded not to have any physical pleasures, including basic eating and drinking, one may come to a realization that he is too deeply involved in physical matters the rest of the year. This can call out a very strong yearning to become close with G-d to the extent that the soul can leave the body.
The message to the working people is similar to that of the learners. Be involved with this world, but focus on the spirituality within it. This warning, as mentioned before, comes following the many laws of purity and impurity in animals, food, and humans.
Hashem created this world and he created it with good and bad. The Torah contains laws of impurity and teaches us what to keep at a distance. After we have read all those laws, a warning not to run away from the world is in its place. There is no more need to be afraid to deal with this world - with its mixture of good and bad - because the Torah talks about it, which in itself gives us the strength to overcome its temptations.
May the divine service of the ?workers? and the ?learners? cause the complete and final redemption with the coming of Moshiach, now!
--------------------------------------------------------
Asher ben Shimon writes commentary for www.TorahThoughts