Chanukah and Aharon

Chanukah and Aharon

הרב אברהם ריבלין, המשגיח הרוחני לשעבר

Rashi, at the beginning of Parshat Behaalotecha, quotes in the name of the Midrash:

Why is the Parsha of the Menorah adjacent to the Parsha of the dedication offering of the princes? Because when Aharon saw the dedication offering of the princes he felt bad that he was not with them in the dedication, neither he nor his tribe. G-d said to him, "Be assured, yours is greater than theirs! You light and prepare the candles."

The Ramban understood Rashi as referring to the daily lighting of the Menorah, and asks two questions against him. Why did G-d console Aharon with the lighting of the candles more than any other service, such as the ketoret? Furthermore, why was Aharon disappointed, since his offerings during those days of the Miluim were more than those of the princes? If he was upset that these sacrifices were mandatory and not voluntary, like those of the princes, what consolation was there in the lighting of the candles, which is also mandatory? Rather, the Ramban interprets this Midrash as referring to the candle lighting of Chanukah in the Second Temple, which was brought about by the Chashmonaim, the descendents of Aharon.

The Ramban brings support for his interpretation from Rabbeinu Nisim, who explicitly quotes the Midrash in this vein. The specific consolation of the Chanukah lights is because this service continues even after the destruction of the Temple. How does this address the Aharon's concern, though, that he did not offer anything voluntary? Moreover, we have a principle, "One who is commanded and does, is greater than who is not commanded and does [voluntarily]!" -- so why was Aharon so concerned?

There is another Ramban in the end of Parshat Naso, related to the dedication offering of the princes, which addresses the desire of a person to innovate and to take initiative in his service of G-d. On the other hand, a person must serve G-d based on the mitzvot, not based on what he would like, as the sin of the golden calf and that of Nadav and Avihu. Rashi, in fact, quotes from the Midrash that Moshe was hesitant to accept the offering of the princes until G-d instructed him to do so. The Ramban comments that G-d concurred with the princes, and this is the source for generations to dedicate the Altar. The Rambam's view is not to count provisional mitzvot as part of the 613, and therefore he does not count the dedication of Mishkan. But the Ramban derives from the princes an eternal mitzvah to dedicate, and G-d's approval was only necessary for the specific elements of the offering. So too, Shlomo and Anshei Knesset Hagedolah dedicated the First and Second Temples, respectively. In the future, the Third Temple will also be dedicated, as described in Yechezkel.

In this way, the parsha of the princes is like that of Pesach Sheni and of Bnei Yosef, which came about through the initiative of Bnei Yisrael. G-d, as if, "left room" for these people to ask, and they merited that the mitzvah came to the world in their name. Their request shows their true desire. The people were tameh and exempt from bringing the Pesach, but yet wanted not to be excluded, and G-d commanded the mitzvah of Pesach Sheni. The parsha of Bnei Yosef contains both the order of inheritance if there are no sons, and also the provisional limitation in marriage of girls who inherit. So too, the parsha of the princes shows initiative of man, but it remains dependent upon Divine approval.

This tension between Divine command and human initiative can explain many points about creation, such as the hidden light, and man and woman, where Chazal comment that G-d initially thought one way and then did otherwise. This does not indicate a first intention and then a change in the Divine Will. Rather, G-d has an idea, but doesn't want it to come from above. Instead He wants that people on their own should come to this conclusion. This is similar to Chazal's comment that a fetus learns the entire Torah in its mother's womb, and is then made to forget it all. Why teach it in the first place? G-d would like people to achieve Torah on their own, but to be able to so -- it is necessary to teach it to them first. This explains how the princes differed from Nadav and Avihu, since they waited for Divine approval before bringing their offering. Along these lines, the Yalkut Shimoni says that the princes all brought identical offerings, because if one would differ -- it would not supersede Shabbat. But since they all brought the same and showed honor to one another, G-d said, "You showed honor to each other; I will show honor to you."

With this we can understand the Aharon's concern. The whole idea of Chanukah is that of being a "mevakesh." The Jews were forced, and tumah is allowed when the majority of the community is defiled. But the Chashmonaim wanted to act free, and wanted to bring the sacrifices and light the Menorah in the best fashion. This is why there is such an emphasis on "mehadrin" on Chanukah. This was Aharon's disappointment; he didn't have the opportunity to be a "mevakesh." "The rabble that was among them cultivated a craving." (Bamidbar 11:4) A wicked person will generate a desire for lust and sin, but Aharon wanted to generate a desire for worship. Don't seek exemption; seek the opportunity to serve. Why should the defiled people dream that G-d will command another Pesach just because they missed out? We see that when person is mevakesh and really wants something, and acts without consideration for the likelihood or possibility -- G-d responds commensurately. [In the sicha, The Difference Between Yaakov and Esav, we spoke about Yaakov's willingness to walk back from Charan to Yerushalayim, and therefore merited that the way jump for him.]

Incidentally, the two parshas of Pesach Sheni and of Bnei Yosef contain a valuable educational lesson. Is a teacher allowed to say to a question, "I don't know?" Most teachers assume yes. Rashi himself writes in a few places that he does not know what the pasuk teaches. Furthermore, Moshe Rabbeinu himself didn't know in two cases, Pesach Sheni and Bnot Tzlafchad. Yet, Rashi makes diametrically opposed comments in these two cases. By Pesach Sheni he writes, "Fortunate is the person who is guaranteed that he can speak with the Shechina whenever he wants." Regarding Bnot Tzlafchad he comments that here G-d paid him back for "taking the crown" and saying, "Anything that is too difficult for you, you shall bring to me and I shall hear it." It seems that this instance served to be an embarrassment to Moshe. Why is there this difference? The issue seems to depend on the nature of the question. By Pesach Sheni it is not surprising that Moshe didn't know the answer. In fact, G-d's answer is surprising. The usual rule regarding korbanot is, "avar zmano batel karbano." Nowhere do we find substitutes or makeups for the holidays. Moshe had no reason to dream of such a possibility. On the other hand, by Bnot Tzlafchad, Moshe should have thought on his own of the possibility that a man has no sons, and should not have waited to ask until Bnot Tzlafchad came. So too, a teacher has to know the subject thoroughly and prepare properly, just like any other professional has to know his profession. However, if someone asks a question off the topic, or a very sharp question -- it is acceptable not to know once in a while. (Only eight times in all of Tanach does Rashi say, "I don't know.")

In Yirmiyahu ch. 45 there is short perek about Baruch b. Neriya, Yirmiyahu's scribe and disciple. Baruch was distraught that didn't achieve prophecy, and wondered how he was different than the other students of the great prophets. "Woe is me ... I have grown weary from my groaning and have found no rest (i.e., prophecy)." G-d answers him that now it is time of destruction and he shouldn't ask for greatness. It is enough that he remains alive! Even so, Baruch merited a chapter in Tanach. Why is this prophecy needed for generations? Because shows about being a "mevakesh." Similarly, Pharaoh's daughter stretched out her hand to Moshe's basket even though it would not reach, and G-d answered with miracle and her hand extended.

Aharon was disappointed that couldn't be "mevakesh" and was consoled with Chanukah. The whole idea of Chochmat Torah vs. chochmat Yavan is that science is orderly, whereas Torah, "They will wander around to seek the word of Hashem." (Amos 8:12) You have to go from one sugya to another, with questions and answers, to seek the hidden light of Torah, "for it shall not be forgotten from the mouth of their offspring."

 

 

קוד השיעור: 3929

סרוק כדי להעלות את השיעור באתר:

Rav Meir Orlian

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