The Secret of Nullification to the Tzaddik: The Test of Aharon HaKohen and Eliezer the Servant of Avraham
Lesson No. 73 | * Friday, Parashas Bereishis, 28 Tishrei 5757 - Opening of the Zman (study term) at the Shaarei Torah Yeshiva for Youth in the Kloyz in Beis Yisrael
An in-depth article explaining the secret of Emunas Chachamim (faith in the Sages) through the immense tests experienced by Aharon HaKohen at Mei Merivah (the Waters of Dispute) and Eliezer, the servant of Avraham, in his search for a shidduch (marriage match) for Yitzchak. When a person nullifies his own intellect and understanding before the tzaddik, despite all the apparent questions and contradictions, he purifies his body and merits supernal attainments and eternal life.
A true leader does not need to diminish himself and descend to the foolishness of his followers. Rather, he must act as it is said regarding Moshe Rabbeinu: "As a nursing father carries the nursing child." He must contain and bear all of their foolishness. Sometimes they want meat out of lust, sometimes something else—the main thing is that they should be happy. For Moshe Rabbeinu, peace be upon him, it was very difficult to constrict himself to descend to these levels, to give them the meat of lust and everything they requested. The brazen ones among them were indeed punished and died, but whoever was not brazen survived.
The Sfas Emes says that just as a mother has infinite patience to carry her child, from being a fetus in the womb until he grows up, and to go through everything he experiences with him—so too, every teacher and every Rav must have infinite strength and patience for his students. This is exactly as Hashem requested of Moshe Rabbeinu, that he should have infinite strength for the Children of Israel. Only in this way will we succeed in having everyone learn Torah Lishmah (for its own sake), know the entire Torah, and merit to bring the complete Geulah (Redemption) speedily in our days.
The Mystery of Mei Merivah
In the portion of Mei Merivah, there is a verse and a half that describes this entire harrowing story, because of which we have been in exile for almost three thousand years. Aharon HaKohen receives a severe punishment there, and the question is asked: What is he being punished for? After all, he didn't do anything! The Midrash compares this to a king who took a neighbor's field, and the neighbor cries out about it.
To understand this, we must reflect on what transpired there. Moshe comes to Aharon in his tent and explains to him that the situation is catastrophic. The nation is rising up, the storm is growing stronger by the moment, and soon they will stone them. They have no water, newborn babies are crying out for water, and it is a literal matter of life and death. On the other hand, they are searching for Miriam's well. Moshe reveals a special secret to Aharon: All the water in the world, all the generations that drink from the Kinneret, and even the living waters that will flow from Jerusalem in the future—everything is in the merit of Miriam.
Hashem said to Moshe:
"And you shall speak to the rock before their eyes, and it shall give forth its water."
Moshe and Aharon go out to search for the rock amidst a storm of shouting, as the nation calls them sorcerers and magicians and demands water. When they reach the rock, Aharon knows that the command was to speak to the rock. Suddenly, he sees that Moshe grabs his staff.
The Silence of Your Pious One
Seemingly, Aharon should have grabbed Moshe's hand and cried out, "My brother, what are you doing?! You will bring destruction to the world! There will be an exile, the Beis HaMikdash (Holy Temple) will not be built, and you will not enter the Land!" After all, Aharon knew everything; he had Ruach HaKodesh (Divine Inspiration). He saw that Moshe was raising the staff instead of speaking, crying, and pleading.
But Aharon remains silent. The commentators explain that even though Aharon saw everything that would happen, and knew that there would now be destruction and Moshe would not enter the Land, he chose to remain silent. Because of this silence, Aharon is the only one in all the Five Books of the Torah who merits the title "Chassid" (pious one):
"To Your pious one, whom You tested at Massah, with whom You contended at the waters of Merivah."
Aharon saw that Moshe was seemingly violating an explicit halachah (Jewish law) and a command from Hashem. He knew it would be better to wait another five minutes, to shed a few more tears, to say another chapter of Tehillim (Psalms). But Aharon knew that Moshe was on the level of "Mouth to mouth I speak with him." He said to himself, "If Moshe is deciding this now, he surely received a new utterance from Hashem. He surely received a new illumination that I am not hearing. Moshe knows all the calculations."
Only when a person withstands a terrible test where everything seems contrary to his understanding, contrary to the halachah as he understands it, and he nullifies himself to the tzaddik—does he merit the title of Chassid. Aharon believed that Moshe also saw the destruction, but Moshe was above these things and understood that the nation had already reached such a state of rebellion that it was impossible to enter the Land. In the merit of withstanding this immense test, Aharon merited "Your Tumim and Your Urim"—the Urim V'Tumim (the breastplate of the High Priest) which gave him the correct advice at every single moment and second.
The Test of Eliezer the Servant of Avraham
A similar test was experienced by Eliezer, the servant of Avraham. Eliezer knew all the prophecies that Avraham had received. Avraham told his students that he had received a prophecy to leave his land, his birthplace, and his father's house, because it was the most impure and terrible land, filled with horrific abominations. Avraham educated them to flee from such places for the sake of the pure truth.
And behold, the matter of the shidduch (marriage match) for Yitzchak arrives. Suddenly, Avraham does a complete turnaround and says to Eliezer:
"Rather, to my land and to my birthplace shall you go, and you shall take a wife for my son, for Yitzchak."
Avraham demands a shidduch (marriage match) specifically from the house of Besuel, a man whom Avraham himself had condemned for decades as a wicked evildoer. Eliezer does not understand anything. His heart is burning. How is it possible that when it comes to a shidduch, Avraham bypasses all the prophecies and everything he had told them? How is a shidduch from the most impure place fitting for Yitzchak, the holy of holies who is an unblemished offering?
Furthermore, Eliezer himself had a daughter, a student who grew up in the lap of Avraham Avinu, ate from his table, and witnessed his devotion. Why not take her? Eliezer's head is spinning like a mixer with difficulties and questions. But Eliezer restrains all of his thoughts, restrains all of his desires, and restrains all of his questions. He walks the long road while his body churns inside him, yet he remains steadfast in his emunah (faith) that Avraham is acting according to Hashem's command. In the merit of this absolute nullification, Eliezer merited to enter the Garden of Eden with his physical body during his lifetime.
The Secret of the Preserved Wine: Aharon's Silence in the Mishkan
Aharon's nullification was expressed once again upon the histalkus (passing away) of his sons, Nadav and Avihu. The nation expected fire to descend from Heaven in the Mishkan, and when this was delayed, Nadav and Avihu saw that this caused a desecration of Hashem's Name and a life-threatening danger, so they decided to bring down the fire themselves—and were consumed by fire.
Aharon's heart turned over a million times a second. He did not understand what was happening here. But Moshe told him that this was the choice and the prophecy he had received from Heaven. Aharon's reaction was:
"And Aharon was silent."
In the merit of his silence, Aharon receives a prophecy that reveals to him the secret of his sons: "Do not drink wine or intoxicating liquor." Hashem reveals to him that his sons are the secret of the "preserved wine." They are souls of the preserved wine, the wine that was created before the creation of the world, because wine represents souls. They were pure souls that contained absolutely no impurity, and they gave up their lives in sanctification of Hashem's Name to atone for all generations. Their passing is akin to Yom Kippur, and anyone who shed tears over their passing is guaranteed that his sins are forgiven and his children will not die during his lifetime.
Sukkah: The Tikkun for Emunas Chachamim
Rebbe Nachman writes in Torah 7 (Likutey Moharan) that the Sukkah is the tikkun (rectification) for Emunas Chachamim (faith in the Sages). From the day a person is born and draws close to the tzaddikim, new questions arise within him every day, grinding his mind and heart like a mixer, due to the crookedness in his heart.
However, when a person withstands these tests, remains silent, and nullifies his own understanding to the tzaddik—like Aharon HaKohen and like Eliezer the servant of Avraham—he slowly purifies his body. Through this purification, he will be able to merit entering the Garden of Eden with his physical body during his lifetime, like Eliyahu and Chanoch, and may we all merit the complete Geulah (Redemption) speedily in our days, Amen.
Part 3 of 3 — Lesson No. 73