Parashat Shemini reviews the Korbanot brought at the end of the Yemei Milu’im. Among the opening Pesukim in the Parashah, there is one Passuk that is seemingly out of place. In פרק ט׃ו, Moshe Rabbeinu says: “זה הדבר אשר-צוה ה’ תעשו וירא אליכם כבוד ה”, “ this is the thing that Hashem commanded you should do and the presence of Hashem will appear to you.” Rashi does not comment on this Passuk, leaving us to wonder what is this “thing” that Hashem  commanded us to do for us to have the Shechinah with us? After bringing everything to the אהל מועד at the end of the seven days, what more is there for Bnei Yisrael to do? 

The Netziv, the famed Rosh Yeshivah of Volozhin, offers his own explanation for this mysterious “thing” and connects it to a broader idea in Avodat Hashem. Based on the תורת כהנים, the Netziv explains that the Yetzer HaRah often shows itself in a way that is disguised as extreme אהבת השם. In general, Bnei Yisrael have a desire to get close to Hashem, and the Yetzer HaRah tries to convince individuals to serve Hashem in the way that Bnei Yisrael wants to, which is incorrect.  This Passuk is explaining that, often, there is a specific, at times quite narrow, way “thing” to serve Him, and what Hashem dictates is the only way to serve Hashem. We suspend our sense of how we think we should worship or serve, and instead, we recognize that Hashem is the ultimate decider of what is correct. If we fall to such Yetzer HaRah and choose what we think is correct, it will create tremendous division amongst Bnei Yisrael by each person thinking what they are doing is right. This is Nadav and Avihu’ mistake, as later described in this week's Parashah (see Netziv 10:1; the Netziv brings other examples too, such as Korach in Sefer Bamidbar and other examples throughut Tanakh). This type of perverted Avodah is really serving the Yetzer HaRah and not Hashem, explains the Netziv. The way to serve Hashem isn’t through what we choose is good for us but what Hashem has chosen; that wchich elevates us. Moshe Rabbeinu warns us to get rid of that Yetzer HaRah, and worship in the way that Hashem shows us, “זה הדבר אשר-צוה ה’”. 

At the same time, there is another seemingly opposing value of personal initiative and interpretation, which Hashem presents to us within the realm of Halachah. While uniformity in understanding and following Ratzon Hashem is the bedrock that keeps Klal Yisrael together, we see that Hashem incorporates a certain level of human initiative and “partnership.” In the special Maftir of Parashat HaChodesh, which describes the mitzvah of Kiddush HaChodesh, Bnei Yisrael’s ability to decide things in service of Hashem is reinforced. The Gemara (Rosh HaShanah 25a) describes aspects of the process of Kiddush HaChodesh and includes the famed story of Rabbi Yehoshua and Rabban Gamliel. Each of these Tannaim had his calculation of when Yom Kippur was supposed to be that year. In the end of the story, Rabbi Yehoshua deferred to Rabban Gamliel, the Nasi, whose job it was to decide when Rosh Chodesh was for all of Am Yisrael. The Gemara continues and adds that the Torah records three times the word “אתם”, “you”, to show that the Beit Din is given the power to decide things, and even if they choose in a way that is objectively incorrect, it is still considered the rule of law. Hashem puts in the hands of Klal Yisrael the power and special right of Kiddush HaChodesh despite the “objective” astrological patterns of nature. This is why Rava (Pesachim 117b) says that for Kiddush on Yom Tov, we recite in the bracha מקדש ישראל והזמנים; we as בני ישראל decide when the חגים fall out, in contrast to Shabbat which remains in the hands of Hashem. Kiddush HaChodesh is a prime example of Hashem allowing humans–and their fallible nature–to interact creatively with the Halachic system. 

Beyond our communal decision-making, there is personal decision-making reflected in Parashat HaChodesh. It is our decision as to what we do with our time. The Seforno on the Passuk (12:2) of “החדש הזה לכם” explains the reason why the first Mitzvah we are given as a nation is קידוש החודש is because now we have control over our time. When in servitude, the Jewish people had no control over their time and all decisions were made by the Egyptians. However, now as free people, the first mitzvah we are given is dependent on time, reflecting that our first real decision as people is how we will choose to spend our time.

The Netziv in his comments on our Parashah highlights the strict and obedient relationship that Bnei Yisrael have with Avodat Hashem, that there are absolutes and sometimes, no room for human initiative or creativity. The Parashah of Kiddush HaChodesh, on the other hand, demonstrates a service to Hashem that is wholly dependent on human initiative, on the communal level through Kiddush HaChodesh with Beit Din, and on the individual level in how a person chooses to spend his time. A broad look at this week’s Sidrah depicts a multifaceted paradigm of Avodat Hashem and, by extension, an understanding of Ratzon Hashem: rigid at times yet receptive to human intervention in certain situations and times.