2020/5780

After the tragic death of Nadav and Avihu, Moshe Rabbeinu and Aharon HaKohein try to resume the service for the rest of the day as it had been. The Kohanim are instructed to take their portion of the Chatat offering and eat it after which they would burn the rest of the Seir HaChatat. However, the Bnei Aharon violate this order and burn the Seir HaChatat before eating their portion. Moshe Rabbeinu becomes infuriated at the Bnei Aharon for not eating their portion of the Chatat, “Madua Lo Achaltem Et HaChatat BiMakom HaKodesh,” “Why did you not eat the Chatat in the holy place” (Vayikra 10:17). Moreover, Rashi (Vayikra 10:16 s.v. Al Elazar VeAl Itamar) understands that Moshe Rabbeinu wanted to scold Aharon HaKohein for what happened but chose not to because of Aharon’s Kavod.

Nevertheless, according to Rashi (10:19 s.v. Hein Hayom Hikrivu), Moshe Rabbeinu wanted to give the Kohanim the benefit of the doubt and asked if it was a result of the Kohanims’ status as an Onein following Nadav and Avihu’s death. Aharon responds to Moshe very cryptically. The Torah writes: “Hein Hayom Hikrivu Et Chatatam VeEt Olatam Lifnei Hashem… VeAchalti Chatat HaYom, HiYitav BeEinei Hashem,” “Today they already sacrificed their Chatat offerings and their Olah offerings to Hashem… But how can I eat the Chatat today?” (Vayikra 10:19). Rashi (ibid), explains Aharon HaKohein responds that he had brought the Chatat which is allowed because a Kohein Gadol can perform the Avodah as an Onein. This understanding is based on the Gemara (Zevachim 101a). However, this seems problematic with the Pesukim and would not fully explain Moshe Rabbeinu’s satisfaction with Aharon HaKohein’s answer.

Thus, the Rashbam (Vayikra 10:19 s.v. Hein Hayom Hikrivu and Vatikrenah Ote KaEleh), understands Aharon’s response to Moshe Rabbeinu as emotionally driven. Aharon HaKohein is saying that the Kohanim have done their basic job, they sacrificed the Korbanot, but along with the Simchah of the Mishkan is a sadness of tragedy. It is unfitting to be happy and grieving at the same time. The Simchah of that day had been ruined by the death of Nadav and Avihu. As the Gemara (Gittin 36a) writes, it was like a bride had committed adultery next to the Chuppah. It was a betrayal of what the day symbolized and returning to the previous mood was impossible. Thus, it was unfair of Moshe to be so angry about the Korbanot.

Ultimately, Aharon’s response is one regarding the importance of timing. The idea of seven days for mourning a loved one is important because it is impactful. We cannot simply return from a tragedy to everyday life as if nothing had happened. Hopefully, we can all take this message to heart and recognize the importance of tact and care in this tragic time and come together as a way of rebuilding.