2020/5780
In Parashat Shemini, Nadav and Avihu brought a “foreign fire” to Hashem, Who, in consequence, sent a fire to consume them (VaYikra 10:1-2). Their transgression arguably stemmed from a failure to internalize one of Ki Tissa’s fundamental lessons.
The bulk of Ki Tissa deals with Cheit Ha’Eigel, the sin of the Golden Calf. Both Ibn Ezra (Shemot 31:18 s.v. Amar Avraham HaMechabeir) and Ramban (Shemot 32:1 s.v. Asher Yeilechu LeFaneinu) see Cheit Ha’Eigel not as a sin of Avodah Zarah, but as some other, lesser sin for which they nevertheless suffered retribution. Ibn Ezra explains that the Calf was to be a physical pedestal on which God’s glory would rest, while Ramban understands the Calf to be a replacement Moshe, who would be the new leader to bring Bnai Yisrael into the Promised Land. Aharon, himself, declared to the entire nation that this Eigel would not, under any circumstances, serve to replace God: “Chag LaHashem Machar,” “Tomorrow shall be a festival for Hashem” (Shemot 32:5). Despite this, the Torah still describes Bnai Yisrael, in the very next Pasuk as “arising to revel,” which Chazal usually understand as referring to three major sins of murder, idol worship, and immorality. If Cheit Ha’Eigel was not Avodah Zarah, the Torah still classifies it as something very close to Avodah Zarah. The fact of the matter is that despite the fact that the Eigel was not meant to be worshipped as a God, it represented an enormous deviation from the norm of serving God, which is meant to be completely devoid of any images, for which Bnai Yisrael suffered God’s wrath later in the Parashah.
Therein lies the lesson. Encountering Hashem is a delicate process, one which requires following God’s orders exactly as he relayed them. Either we can follow the process God prescribes and reach new spiritual heights, or we can deviate from them and suffer the consequences. Approaching God is not the same as approaching Man. It can only be done in the way God allows us to, and this is what Nadav and Avihu failed to understand: they may have brought an offering to Hashem out of a wholehearted desire to become closer to him, but, in the end of the day, their offering was an “Eish Zarah” that God had not ordered or allowed them to bring, and they died as a result of bringing it.
Ki Tissa’s first Aliyah abounds with instances of this lesson. First, by the Machatzit HaShekel, where Hashem instructs Moshe to take a census of Israel through a standardized coin, so “that there shall not be a plague when counting them” (Shemot 30:12), implying that using a different method of counting would lead to a plague (see Rashi s.v. VeLo Yihyeh VaHem Negef and Ibn Ezra s.v. BiFkod Otam). Counting Hashem’s way is a Mitzvah, but counting any other way warrants a plague. Next, the Torah introduces the Kiyor, whose express purpose is “BeVo’am El Ohel Mo’ed Yirchatzu Mayim Velo Yamutu,” “When they [the Kohanim] enter the Tent of Meeting they shall wash with water, that they may not die” (Shemot 30:20). Kohanim have the privilege to serve God in the Mishkan, but this privilege comes with a certain danger: serving God requires preparation beforehand, without which the Kohein will die. The Ketoret, presented later in the Aliyah, is forbidden for any use but Avodat Hashem, and “any person who makes anything like it, to smell it” (30:38) suffers the punishment of Kareit.
Trying to approach God is a delicate process, one which requires following His prescriptions and proscriptions to the utmost degree, because any divergence could be fatal. This is not to say, though, that Judaism leaves no room for personal initiative. Right after discussing the Ketoret and the punishment for misusing it, the Torah moves on to Betzaleil and Aholi’av, whom Hashem singles out to oversee the Mishkan’s construction. Hashem speaks about the artisans who will assist Betzaleil and Aholi’av in building the Mishkan. “UvLeiv Kol Chacham Leiv Natati Chochmah VeAsu Eit Kol Asher Tziviticha” “I have granted skill to all who are skillful, that they may make everything I have commanded you” (Shemot 31:6). Hashem gave additional talent to those who were already “Chachmei Leiv,” recognizing that they had unique skills to contribute to Beniyat Hamishkan. Presumably, not everybody had the requisite skills to work on the Mishkan, and the special talents people possessed allowed them to serve God in this personal way.
Encountering God is a tough balance. On the one hand, His service is highly regulated, and deviating from His method of service is highly inadvisable. On the other hand, however, every person has his or her own special qualities to contribute. Religious success is dependent on the toeing the line and finding the right balance between these two ideals. Personal initiative can never come at the expense of pure Avodat Hashem but it still has a key role to play in religion, where we utilize the unique capabilities God gave to each and every one of us to enhance our service of him in our own unique ways.