The Lessons We Learn

Parshat Shmini

by Rabbi Avi Billet

In the aftermath of the massacre of the Fogel family in Itamar, Parshat Shmini couldn't be more timely in its arrival. While the impetus for the deaths of Aharon's sons, Nadav and Avihu, is obviously not comparable to the heinous crime committed in Israel, it is the aftermath of their demise which is most instructive.


What brought about the deaths of Aharon's older sons? Most discussions analyze the specific nature of the particular service they were performing. Were they drunk? Were they wearing the proper clothing? Did they enter an area prohibited to them? Did they perform a service reserved for their father alone? Did they merely bring a strange fire?

The different approaches curtail our ability to know exactly what triggered their deaths. A thorough analysis, however, helps paint entirely different pictures, suggesting that, perhaps, Aharon's sons died for other reasons.

Picture #1: Shmot 29:43 says that when the Mishkan will be dedicated, "It is there that I will commune with the Israelites, and [the tabernacle] will thus be sanctified with My glory." In other words, something grand will happen which will demonstrate God's awesome power. A sacrifice of some kind will be offered, which will consecrate the Tabernacle. It may or may not relate to the actions of individuals.

Picture #2: Shmot 19:22 says, "The priests, who [usually] come near the Divine must also sanctify themselves, or else God will send destruction among them." This verse leads us to believe that somehow, Nadav and Avihu did not properly sanctify themselves.

Picture #3: Shmot 24:9-11 presents a strange narrative of the actions of some of the leading figures of Israel. "Moses then went up, along with Aharon, Nadav and Avihu, and seventy of Israel's elders. They saw a vision of the God of Israel, and under His feet was something like a sapphire brick, like the essence of a clear [blue] sky. [God] did not unleash His power against the leaders of the Israelites." Targum Yonatan explains that God saved his punishment for them until the Yom HaShmini, 'the eighth day' of our parsha, while Rashi explains that they deserved to be killed at that time, based on the verse "And [God] said you may not see My face, for a human can not see me and live." (Shmot 33:20)

Picture #4: When describing why Elazar and Itamar are described by the Torah as "the remaining, or spared sons", Rashi on Vayikra 10:12 says "Those spared – from death. It teaches us that the death was also decreed upon [Elazar and Itamar] over the sin of the Golden Calf as it says 'And God was angry enough with Aharon to destroy him.' 'Destruction' refers to the deaths of his sons, as it says (Amos 2) 'I destroyed his fruits from above.' Moshe’s prayer canceled half of the decree as it says 'And I prayed on Aharon’s behalf at that time.'"

In other words, all of Aharon's sons should have died as punishment for his behavior in the Golden Calf story, but on account of Moshe, Aharon's punishment was reduced. He only lost two sons instead of all four. [This is not the forum to discuss the theological or philosophical implications of a punishment in which the father loses his children, or in which children have to die on account of the sins of the father.]

The point of the analysis is that we have no idea why things happen, or what truly constitutes God's Master Plan. And it is obvious that in many cases, it is impossible for us to understand.

The possible reasons for Aharon's son's deaths, as presented, have nothing to do with the story in Itamar. The parallel of half of Aharon's sons is coincidental to the fact of half of the family's children being lost. The fact remains - there is no comparison. Nadav and Avihu were taken by God, while the five Fogels were taken by monsters disguised as human beings.

The brutal nature of the murders of the Fogel family has all of the Jewish people shuddering with revulsion at the abhorrent nature of the crime. How divorced from humanity does one need to be to see any shred of justification in such a despicable act?

In Aharon's case, he carries on. The lesson is learned. He must find solace in his other children, and do all he can to protect them. He must make sure they follow the laws, and adhere to the instructions outlined for them by God. And they grow, in time, to become great men. In Elazar's case, he fills his father's shoes more than adequately.

In the case of the Fogel family, as for all of Israel, the lesson must be learned as well. Security must be a top priority. The care of the remaining children, of this and all attacks, are the responsibility of all the Jewish people. One supermarket owner, Rami Levy, has apparently committed to keep the family's pantry stocked with food until the youngest Fogel child turns 18. This form of generosity knows no bounds.

Israel must have a more forceful response than "they kill, we build" to send the message that the blood of its citizens, on all sides of the Green Line, is not cheap. We want all of our people to have the opportunity to grow up, and like Aharon's surviving sons, to have the chance to become great people.