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on the eighth day called to Aharon, his brother, to begin officiating? Why
Why was the Mishkan not dedicated on the first day of the seven days of
miluim, or after the korbanot of the Nesi’im were sacrificed on the 12th
day of Nisan? Why did Hashem choose to dedicate the Mishkan
specifically on the eighth day of the inauguration? Moreover, why did
Hashem choose to take the neshamot of Nadav and Avihu specifically on
this holy day, disrupting the joyous celebration?
The reason is because the eighth day symbolizes the eighth sefirah,which
is above nature. This teaches that on the day that Hashem chose to rest
His Shechinah in this world, it was incumbent upon man to rise above
nature and cleave to the Upper Worlds. Similarly, brit milah is done on
the eighth day after birth. From the moment that the symbol of the
kelippah and lust is removed from man, by removing his orlah,heis
capable of becoming sanctified and exalted.
Hashem took the neshamot of the sons of Aharon specifically on the
eighth day of the inauguration in order to teach Bnei Yisrael that they
should be careful to conduct themselves with kedushah according to
Hashem’s will. Hashem wanted to impart the lesson that He would not
remove His Shechinah from among Bnei Yisrael anymore, but instead
would avenge transgressions with strict judgment in order that they should
achieve atonement. In this way, Hashem could continue to dwell among
His people. It was specifically on this exalted occasion that Bnei Yisrael
were capable of internalizing Hashem’s lesson taught through the death of
the two sons of Aharon.
Similarly, through resting His Shechinah in this lowly world, Hashem
joined His dwelling in the Upper Worlds with the world below. This
proximity is not only a privilege; it is also an obligation. According to the
degree of closeness achieved, so too, is the exactitude of judgment.
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did Moshe also call the sons of Aharon, when it is not specified what he
instructed them? It states, “And Aharon fell silent” when he heard of the
death of his two sons. In the Midrash Peliah it states that Aharon could
have said, “On the eighth day, the flesh of his foreskin shall be
circumcised.” This is truly perplexing. One can find clarification in the
sefer Ohr Penei Moshe.
I have additional questions: Why did Moshe not continue to officiate as
the Kohen on the eighth day? In this way the sons of Aharon would not
have lit an “alien fire” of their own. Also, why did Moshe not encourage
Aharon’s sons to marry in order to be worthy of serving in the Mishkan
in a permissible manner? Above all, why did Hashem choose to disturb
His joyous festivities of the inauguration of the Mishkan with the death
of Aharon’s sons? Why could their punishment not be postponed to a later
date?
When Adam Harishon sinned, the spiritual light of the seven days of
Creation, illuminating the world, was eliminated. Am Yisrael succeeded
in repairing the damage prior to Matan Torah while counting seven full
weeks, corresponding to the seven days of Creation. Moshe Rabbeinu
wanted to repair those very lights that were dimmed by the sin of the
Golden Calf and restore them during the seven days of miluim. During
these days, he would erect and dismantle the Mishkan, thereby arousing
Am Yisrael to do teshuvah. Only on the eighth day, when they had
succeeded in correcting their sin and returning the original light to
illuminate the world, Hashem descended His Shechinah upon them.
Moshe Rabbeinu alone could repair the damage, because only he ascended
to Heaven and beheld the Shechinah. Therefore, only he could bring it
down to earth. It was only after seven days of serving as Kohen Gadol in
the Mishkan that Moshe completed the task of repairing the damage that
had been caused to the seven days of Creation. Then, he felt prepared to
transmit the job of Kohen Gadol to his faithful brother, who had originally
been appointed by Hashem.