Paradoxical Communication with One’s Maker | Rabbi Yossef Carmel | Beit Midrash

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Parashat Hashavua

קטגוריה משנית

Torah Portion and Tanach
Achrei Mot

The parasha begins with an apparent contradiction. It says that Hashem spoke to Moshe after Aharon’s two sons were killed, and then, before saying what Hashem said, goes on to an ostensibly new topic – the laws of when Aharon can enter the Holy of Holies (Vayikra 16:1). Chazal and the Rishonim suggest different things that Hashem might have said at that time (see Rashi, Rashbam, Ibn Ezra, and others). With humility, we shall suggest a different approach. The divine "speech" was actually silence. This approach is supported by a similar response in relation to this episode. After Moshe explained to Aharon that Hashem sanctifies Himself by the taking of those closest to Him (i.e., Aharon’s sons), it says that Aharon was silent (Vayikra 10:3).

The next pasuk is a command not to go at all times into the Holy of Holies, the place where the Divine Presence rests on the ark, as doing so can cause death. In other words, it is dangerous to go into the Holy of Holies, and therefore not worthwhile to go in there, except on Yom Kippur, when the kohen gadol is obligated to go in.

The end of this pasuk provides an additional apparent contradiction: "… for in the cloud I will be seen over the cover of the ark." If there is "cloud-cover," then Hashem will indeed not be seen! Here too, there are different approaches as to how to reconcile the matter, and a key part of the matter relates to the meaning of "in the cloud." Some understand that it refers to "the clouds of glory," which were visible at different times to the nation in the desert as a whole. Another possibility is that it refers to the mist emanating from the special incense that the kohen gadol offered when he went alone into the Holy of Holies on Yom Kippur. We can also suggest that Hashem does reveal Himself to those who fear Him, but that it is dangerous to try to see the Divine Presence.

Let us go back to Parashat Shemini and Moshe’s explanation of his nephews’ deaths: "Through those who are close to Me I shall be sanctified, and on the face of the whole nation I will be glorified." Both things are true. Hashem is holier than all that is holy and more distant than all that is distant, and it is very dangerous for even those who are close to draw near. On the other hand, Hashem is also close to those who call out to Him and is found in all places.

This paradox is at the heart of the section of prayer we call Kedusha, based on the pasuk from Yeshayahu (6:3): "Holy, holy, holy is Hashem the Lord of Hosts; the whole world is full of His glory." It is true both that "Man shall not see Me and live" (Shemot 33:20) and that "From my flesh I will gaze at the Lord" (Iyov 19:26). It is dangerous to enter the Holy of Holies, but Aharon is required to do so in pursuit of atonement for the nation on Yom Kippur.

Sometimes the divine speech is done with thunderous silence, as Hashem is the source of the sound of delicate silence (Melachim I, 19:11-12). Other times the Divine sounds are so powerful that they can be "seen" (see Shemot 20:15).

These are not really contradictions. The spiritual world is complex and deep. Only one-dimensional superficiality sees it as full of contradiction.

Achrei Mot

Parashat Hashavua