It's A Sore Topic

A thought on Parashas Acharei Mos and why we read it on Yom Kippur

The Parashah describes the Avoda of the Kohen Gadol on Yom Kippur. Specifically, Moshe explains  the proper protocol for entering the kodesh hakodashim to Aharon. However this is preceded with an unusual introduction: “Hashem spoke to Moshe after the death of the two sons of Aharon when they came improperly before Hashem (into the kodesh hakodashim) and died”¹. Why did the Torah mention the death of Aharon’s sons in this context?

Furthermore, this Parashah is read on Yom Kippur. Why on Yom Kippur are we evoking something which seems to remind Hashem of our sins?

Simply speaking, the reason is that Aharon’s sons died because they entered the Mishkan inappropriately. Thus, Hashem is telling Aharon to be careful when he goes into the Kodesh Kedoshim on Yom Kippur. 

The Artscroll Chumash quotes the Meshech Chochma who says that we read this on Yom Kippur because just as the death of a tzaddik atones for the generation, so too the death of Nadav and Avihu should be a Kappara for us. 

Rav Gedaliah Schorr² gives a more profound and deeper explanation. He explains, based on the Sefer Yetzirah, that there are 3 elements of creation: Olam, Shana, and Nefesh. Space, Time and People. Yom Kippur is the pinnacle of the connection of the three holies of the people of Israel; the three powers - world, year, and Neshama  - unite in the following way:

The holiest person - the Kohen Gadol - enters the holiest place - the Kodesh Kedoshim - on the holiest day - Yom Kippur. There, the pinnacle of the Avoda is reached when the Kohen Gadol enters with the Ketores. The ketores is sprinkled on the coals, causing smoke to rise. This smoke - עשן -  represents the connection of the three "crowns" of Olam, Shana, and Nefesh .

The Chasam Sofer elaborates on this and says that each of the three Chagim represents one of the three crowns, but on Yom Kippur, when the Kohen Gadol enters the Kodesh Kedoshim, all three crowns are united.

Rav Schorr explains that the zechus of the Kohen Gadol to enter the Kodesh Kedoshim on Yom Kippur comes from Nadav and Avihu's voluntary offering. Although Nadav and Avihu offered a foreign fire, which Hashem did not command them, they were considered "great" individuals. 

Even to this day, the Zohar³ writes that whoever mourns their passing is assured that their own children will not die during their lifetime. Therefore, on Yom Kippur the Torah reading begins with the death of Nadav and Avihu because the Kohen Gadol's ability to enter the Kodesh Kedoshim is due to their merit.

This is perhaps similar to the story of the Baba Sali doing a tikkun in the Shul of the Arizal which allows people to go there today, but was previously off limits.

Furthermore, Rav Schorr quotes the Arizal who says that on Yom Kippur, the Kohen Gadol asks for forgiveness for the sins of the people of Israel, saying, “Please, by the name of atonement, forgive the sins, transgressions, and iniquities that your people, the house of Israel, have committed before you."

The word Please - "אנא,", has two sources. Some say that it comes from the root of the request for forgiveness that Yosef’s brothers made, where it says: "Please forgive the transgression of your brothers and their sin, for they did evil to you."⁴ The word used is אנא  However, the Arizal writes that the word "ana" stands for the initials of Eliyahu, Nadav, and Avihu.

Rav Schorr explains the ability of the Kohen Gadol to  enter into the Kodesh Kedoshim stems from "אנא" - Eliyahu, Nadav, and Avihu, because Eliyahu HaNavi also had the Neshamos of Nadav and Avihu within him. As it is known, when they killed Zimri ben Salu, the Neshama of Pinchas went up some levels, and the Neshamos of Nadav and Avihu were passed onto him.

And here they were metaken what they did to Moshe, as one of the reasons for the deaths of Nadav and Avihu was that they gave halachic rulings before Moshe, but Pinchas was metaken this.

Where was the tikkun for this? When Pinchas knew the halacha that if someone has illicit relations, zealots should attack him. Even though he knew the halacha, he did not carry out the act. Instead, he first came to ask Moshe, and Moshe told him, "The law of the letter is for you to be the executor." Thus, there was a tikkun for the sin of Nadav and Avihu when they came to ask the question, and therefore the neshamos of Nadav and Avihu were passed onto Pinchas and were metaken.

The Arizal further explains that it is known that Pinchas was actually Eliyahu, and the Neshamos of Nadav and Avihu were also with him. Therefore, the acronym "anah" - Eliyahu, Nadav, and Avihu - is used to symbolize the merit through which Aharon was able to enter the Kodesh Kedoshim.

Therefore, the Parsha of Yom Kippur specifically begins with the death of Nadav and Avihu, to tell us that it was in the merit of their death that the Kohen Gadol was able to enter the Holy of Holies and burn incense.

As you may have noticed, I enjoy connecting the weekly parashah and the meforshim to practical life lessons. I was struck by the fact that when Hashem instructed Aharon to move forward, He brought up a sensitive topic. This is significant because we continue to reflect on this event during the holiest day of the year. It may seem counterintuitive, but when we're trying to improve or strengthen a relationship, we shouldn't avoid difficult conversations. The lesson here is that even when a situation is painful, there is often profound wisdom that can help us grow and reach new levels. Whether we're dealing with interpersonal conflicts, personal struggles, or our relationship with God, we should acknowledge the challenges and use them as opportunities to enter into holier, more elevated spaces.

May we all merit the great day of Mashiach and to celebrate the Kohen Gadol as he walks in and then out of the Kodesh Kedoshim on Yom Kippur.

Thank you to my wonderful wife, Chedva, for editing and providing valuable input to this Dvar Torah (and all the other ones as well)

1. Vayikra 16:1

2. Ohr Gedalyahu, Yom Kippur pg 37

3. Parashat Acharei Mos

4. Bereishis 50:17