Channeling Love of Hashem Into Obedience

By Rabbi Moshe Krieger, Yeshivas Bircas Hatorah (www.bircas.org)

In Parashas Shemini, the Mishkan nears its inauguration. All necessary preparations have been completed. However, Moshe required more from the people. The verse states (Vayikra 9:6), “This is the matter that Hashem has commanded you to do so that the honor of Hashem shall appear to you.” The Midrash (Toras Kohanim there) explains that “the matter” Moshe referred to was that those involved with the Mishkan’s construction conquer their evil inclinations.

This needs clarification. What exactly was Hashem expecting from them? A person battles against his evil inclination until the day he dies. How could anyone ever be sure that he has defeated it?

The Netziv explains that there was no expectation that the people eliminate their evil inclination. They were expected to defeat one very specific strategy of his: channeling love of Hashem into ways that veer from Halachah.

The desert generation lived in heady times. Yetzi’as Mitzrayim and mattan Torah at Har Sinai elevated their national spirit to one of euphoria, uninhibited love for Hashem, and unceasing inspiration. Nevertheless, this love lacked proper discipline, and sometimes expressed itself in ways inconsistent with Torah. This passionate but unbridled love is what the Midrash refers to as the evil inclination.

Loving Hashem on our terms is not genuine love. If we really love Hashem, we will desire to fulfill His will. We will be exacting in our mitzvah observance because we know that is what He wants. Every mitzvah has many details; Hashem has a very clear and comprehensive vision for us. We are expected to use our creative thinking to fulfill His vision, not our own. This is the proper expression of love for Hashem.

Any love that veers from this comes from the evil inclination. If we think about it, we may have such inclinations. Skipping a learning seder in favor of “mitzvos” such as prayer rallies, kiruv activities, or even alternative classes that purport to offer more “spirituality” is sometimes misguided. Our rebbeim are there to guide us, teaching us what Hashem desires of us at any given stage of our lives.

Also in the parashah, we learn about the tragic deaths of Nadav and Avihu (10:2). Rashi brings two reasons for why they died. One is that they decided a halachah in front of their teacher, Moshe Rabbeinu. Another is that they presented their offerings in a state of intoxication. How could such great men as they be guilty of such sins? Moreover, the verses state that they died for a different sin altogether—“they offered a foreign fire that Hashem had not commanded.” Why does Rashi present two obscure explanations while ignoring the one given by the Torah?

The Sefas Emes answers that there was really just one underlying reason. Nadav and Avihu were exceptionally wise, and they thought that they knew exactly what Hashem wanted. They understood that Hashem desired such an offering, even though Moshe had not instructed them to bring it. Their sin was choosing to act on their own accord, instead of waiting for Moshe to tell them what they already knew. They also intoxicated themselves because they wanted to bring themselves to a state of bliss while performing the Divine service. They felt that this would enhance the mitzvah. However, Hashem doesn’t want any innovations, even when one means well. Hashem simply wants us to do the mitzvos precisely as instructed.

The Ramban (Shemos 20:8) says that when a person does mitzvos this way, each mitzvah builds up his love for Hashem. The Sefas Emes adds that the word “mitzvah” is related to the Aramaic word “tzavta,” or connection. In other words, mitzvos are the only way to connect to Hashem. The more we do mitzvos and are precise in their halachic particulars, the more we connect to Hashem.

At the end of Rav Yaakov Kamenetzky’s life, he was confined to a hospital bed. He was in constant discomfort. One day, he told those visiting him that had not slept the night before.

“It’s too painful for me to sleep on my side,” he explained. “I could be comfortable if I lay on my back, but the halachah is very clear: one may sleep only on one’s side. I couldn’t fall asleep.”

While many others would have justified being lenient on the grounds that they were sick and of advanced age, Rav Yaakov Kamenetzky aspired to keep Hashem’s will without looking for exemptions.

May we be zocheh to channel our love for Hashem into precise observance of His mitzvos!

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