Rebuke: A Timeless Torah Value

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The Torah identifies one of the greatest days in Jewish history as “Shemini” the eighth day. It is referring to the eighth day of the eight-day inauguration period of the Mishkan. This last day of the period was Rosh Chodesh Nisan, the beginning of Israel’s second year after leaving Mitzrayim. On this day, the MIshkan became fully functional; Aharon and his sons began fulfilling their roles as Cohanim and HaShem’s presence descended into this world.  Chazal tell us two other important facts about this day that underscores its greatness.  The day that HaShem’s presence descended on this world to reside in the midst of Am Yisroel was called “the Day of His joyous heart” that it brought HaShem as much joy as the days of creation. As well, there were nine other significant events that happened on Rosh Chodesh Nisan; identifying it as the day it received ten crowns of greatness.

However, on this grand day one of Jewish history’s great tragedies happened that impacted the joy of Shemini. The untimely death of Aharon HaCohain’s two oldest sons occurred because they acted in an inappropriate way during their service in the Mishkan.  Although, their behavior deserved the death penalty, from the human perspective, HaShem’s decision was not an easy one to make.  Given the circumstances and the events of the day as mentioned previously, causing the joy of an entire nation to be marred by such a tragedy needed careful consideration.

In fact, a similar scenario occurred previously involving his two sons and some others. According to the Medresh, during the days leading up to the giving of the Torah, Nadav and Avihu and the elders of the nation were privileged to ascend Har Sinai to a point that placed them in proximity with the presence of HaShem. Following an inappropriate behavior the Torah indicates that HaShem restrained himself from killing them. Although, the action was worthy of death, HaShem held back so as not to disrupt the great joy of Matan Torah, which Chazal call “the day of His Chasunah”. The Medresh states that their punishment was suspended until a later date. The later date was a reference to “Shemini”.

The obvious question is, why didn’t HaShem once again on Shemini suspend the punishment for the exact same reason and seek retribution for their crimes at a less auspicious time. The Kli Yakar in his commentary on the Torah postulates that HaShem could not suspend punishment without potentially causing a greater sin to occur. His understanding of the two events suggests that they flowed from the same underlying intent and had the same result. At Matan Torah, the men were described as eating and drinking while in proximity of the Presence of HaShem that indicated a sense of arrogance. They seemed to be lacking the reverence necessary when in the presence of HaShem. Similarly, the retribution that occurred by the death of Nadav and Avihu resulted from their entering the Mishkan in the Presence of HaShem after imbibing wine. Again, the action suggests a lack of reverence and a sense of arrogance. The Kli Yakar quoted the following Chazal to explain HaShem’s reasoning. “ Someone who commits a sin and repeats it for a second time, will render it as permissible”. It means, had retribution been spared again, Aharon HaKohein’s two sons were likely to repeat the sin more times because they considered it permissible.

This approach by the Kli Yakar suggests that in the mind of HaShem allowing Nadav and Avihu to remain alive to likely commit another sin was worse than disrupting one of the greatest opportunities for spiritual growth for an entire nation that it could ever experience. Suffice to say, what appears to the human mind as counter-intuitive, His decision was Emes and Israel’s gain from it is eternal.

I would like to suggest two interrelated thoughts that can possibly bring clarity and logic to the conflicting events of Shemini. For one, although the sin they committed appeared not to directly affect anyone but themselves, we should assume that the entire nation was impacted each time Nadav and Avihu acted inappropriately. Secondly, we are guided by HaShem’s priorities to understand the magnitude of importance for assisting others to reach their ultimate potential in the realm of ruchnius even if it requires rebuke and retribution. We can wholeheartedly accept the notion, “if its ultimately good for the one who committed the sin it is good for everyone”.

There are two takeaways from the Kli Yakar’s insight into the events of Shemini. Firstly, all actions good and bad by anyone of us have ruchnius ramifications for everyone in the family, community and even among all of Am Yisroel. Ultimately, it impacts the entire world. Second, we are reminded that there is a positive Mitzvah in the Torah to provide appropriate rebuke to others that will be constructive and beneficial. Both of these ideas require internalizing through further knowledge and understanding to effect positive change in ourselves. As well, both of these ideas need to be appropriately applied when raising and educating children to include inculcating these timeless Torah hashkafos into them.

Specific to criticism and rebuke, providing children with constructive and a growth oriented approach is essential and requires knowledge and knowhow. Mr. Avi Shulman compares it to adding spices to food. When the proper amount and kind are included in the recipe it can tremendously enhance a potentially tasty dish. Otherwise, it can ruin the food. Mr. Shulman has written on the topic and his publications can be found through Torah Umesorah Publications. Another well-written comprehensive work on the topic is Make Me Don’t Break Me, an Artscroll publication written by Rabbi Moshe Ganz. There are others.

Ashreinu that we can look to the timeless values and ways of the Holy Torah and let it serve as a guide for our lives and direction in raising the next generation.