פרשת שמיני
This week’s Parsha opens with the completion of the Mishkan and its inauguration which took place on Rosh Chodesh Nissan. Rashi comments that for the seven day initiation ceremony which preceded the actual inauguration, Moshe Rabenu himself performed the services, wearing only a white robe, and at the culmination of this seven day period, Aharon was asked by Moshe to don the official eight garments of the Cohen Gadol and begin the services of the Mishkan. Rashi comments that the reason why Moshe had to persuade Aharon into taking his rightful place as the Cohen Gadol and the master of all ceremonies that were performed in the Mishkan, was because Aharon was embarrassed to take his place as Cohen Gadol, at which point Moshe cajoled him into assuming his duties in the Mishkan by telling him, “Aharon, why are you so embarrassed, go, because you were chosen for this.”
It is interesting to note that Ahron’s bashfulness seems somewhat out of character. When Moshe had to approach Pharaoh, and all the other elders shied away as they got closer to Pharaoh’s palace, only Aharon remained at Moshe’s side, never fearing for his own life which was clearly in jeopardy, and acted as translator to compensate for Moshe’s speech impediment. Similarly, when Hashem asked Moshe to free the Jewish people, Moshe responded that really it should be Aharon’s responsibility as he had been acting as leader to the Jewish people up until that point. Based on these two examples of Aharon’s prior outstanding leadership abilities, it doesn’t seem logical that when it came time to assume his role that he was destined for, he would be so timid as to not feel capable of taking on his position.
The Ramban explains this seeming discrepancy in Aharon’s behavior based on a Midrash in Toras Kohanim. The Midrash says that when Aharon first saw the Mizbeach, he became very disturbed. The Mizbeach had two horn-like protrusions sticking out of the top and they resembled to him the shape of a bull. Aharon viewed it this way because he had never sinned against God in his entire life save for his small part in the golden calf, and this sin was constantly in front of his eyes. Aharon was therefore relentlessly trying to atone for his slight offense. Because of Aharon’s constant regret for his minor sin, he viewed the Mizbeach as a giant bovine reminder which aggravated his already heightened sense of remorse for what he had done. At a certain point, he became so distraught about what he had done, that he feared he was not worthy of leading the Jewish people in the services in the Mishkan. For this reason Moshe had to coax Aharon into taking his rightful place as the Cohen Gadol and to not be concerned that Hashem may never forgive him.
The Sefas Emes has a slightly different explanation of the above quoted Rashi. As opposed to the Ramban who learned that Moshe’s persuasion of Aharon was in spite of his embarrassment, the Sefas Emes asserts that it was precisely because of Aharon’s embarrassment and his hesitation to assume his role as the Cohen Gadol that he was chosen from amongst all the Jewish people. He explains that this is what Rashi meant when he said that Moshe told Aharon not to fear because it was for this reason he was chosen. The Sefas Emes goes on to explain how bashfulness is in fact one of the primary attributes of a religious Jew, and one which Hashem holds in the highest esteem. Moshe Rabenu tells the Jewish people immediately after they had received the Torah, “In order that the fear of Heaven should be constantly on your faces in order that you shall not sin.” The Gemorah in Yevamos (79) explains that this verse is referring to the necessary embarrassment that every Jew must possess, and in particular, embarrassment over any transgression that one may have been committed over one’s lifetime. The Gemorah goes on to say that if one sees a Jew who possesses no embarrassment, one should check into his lineage because he is probably not even Jewish! The Rabenu Yonah adds that the highest level a person can reach is one in which he is constantly embarrassed for the sins that he has done, and these sins are before his eyes at all times. Only such a person is worthy to lead the Jewish people and can be effective in achieving penance for the entire Jewish nation! Perhaps this explains why Aharon was the perfect man for the job.
However there is another explanation brought by the Ramban to explain why Aharon was so afraid to assume his position as the Cohen Gadol. The Ramban says that Aharon’s hesitation to lead the services in the Mishkan stemmed from his innate modesty and his feelings that perhaps he may not be the man who was best suited for this job, and these emotions are specifically what made him the perfect candidate. He explains that modesty, and doubting of one’s abilities are primary traits that every Jewish leader must possess. Every Jewish leader must constantly suspect himself of not being worthy of his position, but must nevertheless realize that since he has been placed in that particular position, he is responsible to carry out his duties to the community as best as he can. The Gemorah in Berachos, which is brought down practically, (O.C. 52) says that when one is invited to lead the services in the Shul, he must decline twice before he finally acquiesces to lead the Tzibur. The reason for this is to show that although he does not believe himself to be worthy of leading the congregation, if they want him to, he will be happy to serve them. Obviously, a person shouldn’t become so reticent that it inhibits his ability to function properly, but rather should constantly maintain a fine balance between the belief that he is not befitting to take any role in leading the Jewish people, and the constant struggle to produce the best possible results that his is capable of. It is well know that R’ Yisroel Salanter’s students used to approach him before they were about to leave his tutelage in order to take a position in the various surrounding communities to serve as the local rabbis, with the complaint that they did not feel ready to Paskin any Halachic questions. He would respond to them, “Good! And who should I take to paskin the questions that come up, the people who aren’t afraid to Paskin?!” Similarly, the Chofetz Chaim had to coerce his students to accept positions as acting Rabbis by explaining to them that their reservations to take these positions are precisely what made them the perfect choice as leaders of those perspective communities.
Perhaps we could conclude with the words of R’ Yechezkel Sornow. We beg every day in davening during the blessings over the Shema, “God, please help us to learn and to teach, to keep and to perform, and to uphold every word of Your Torah out of love… in order that we shouldn’t be embarrassed forever!” R’ Yechezkel points out from the unique conclusion of this request that the reason why every Jew must feel constantly ashamed is because he has not reached the point in which he is completely fulfilling every word of the Torah to the best of his abilities. This knowledge will always be humbling to a person. He points out further that this feeling of embarrassment should not be a temporary feeling, but rather one which has made a permanent home in his heart and one which should never leave him even for one moment of the day. Such is the responsibility of each and every Jew.
May we all merit to foster a true sense of humility in order to properly serve our Creator!