JHI Dvar Torah on Parshat Shemini

PARSHAT SHEMINI - RECOGNITION OF SELF AND HUMILITY

Parshat Shemini begins by describing the first time that Aaron the Kohain Gadol (High Priest) actually performed the service in the Mishkan (Tabernacle). The Parsha (9:7) relates that Moshe (Moses) called to Aaron saying: “Come near to the Alter and perform the service of your sin-offering and your elevation-offering and provide atonement for yourself and the people…

Why did Aaron have to be called to “Come near?” The Commentary of Rashi explains: “Aaron was embarrassed and afraid to come close. Moshe (then) said to him, “Why are you embarrassed? You were chosen for this.” Aaron knew he was chosen to be the Kohain Gadol and perform this service. Numerous references to this fact had previously been mentioned in the Torah. Furthermore, there were special garments that only the Kohain Gadol wore. The very fact that Moshe called Aaron to step forward to perform the service of the Kohain Gadol indicates that Aaron was already wearing those garments. (Otherwise, he could not have been permitted to step forward to perform this service.) It was therefore glaringly apparent that Aaron was chosen for this task and that Aaron was very aware of this.

How then can Rashi’s words be understood? Moshe’s words to Aaron were, “You were chosen for this.” This indicates that on some level, Aaron had to be reminded that he was actually chosen to be the Kohain Gadol.

The Yetzer Hora (Evil Inclination) within man may cause people to lose sight of their potential and greatness. Evidently, to a slight extent, Aaron was partially in denial of the reality of his exalted position. The implication is that Aaron had to be coaxed by Moshe into doing that which Hashem (G-d) chose him to do. Had this not happened, to some extent, Aaron’s would not have fulfilled his service to Hashem. This demonstrates just how important it is for people to be aware of their own stature and capabilities. A deficiency in this awareness might beget a diminishment of performance – even of that which is obligatory. In the case of Aaron, it could have seemingly led him to somehow fall short of his responsibilities in the Mishkan, the Sanctum of The Almighty.

It should also be pointed out that Aaron was supremely righteous – even by biblical standards. He was as wise and psychologically perfect as humans can be. Yet, even Aaron, to some extent, could have failed to perform the service of Hashem due to a lack of awareness of his own greatness. Certainly, all other people can easily fall prey to the psychological ravages brought on by limited recognition of their own stature. To serve The Almighty maximally, people must be fully cognizant of their own greatness. Without question, this failing can hamper one’s performance in almost any area of life. The failure to recognize one’s own strengths will give rise to the failure to perform to as successfully as possible.



It is interesting to note that in numerous texts, the Torah calls upon people to be extremely humble. For example, in Pirkei Avot (4:4) it is written: “Be exceedingly humble in spirit, for the anticipated end of mortal man is worms.” How does one reconcile the call to extreme humility with the call to be fully aware of one’s own potential?

An answer to this question can be found in the Sefer Mesillat Yesharim by Rabbi Moshe Chaim Luzzatto (1707-1746). In the 11th chapter of that great work the author writes: “The overall essence of arrogance is that a person thinks highly of himself and imagines in his heart that he is deserving of praise.” This teaches that arrogance is not a function of recognizing one’s attributes. Rather it is linked to the feeling of being deserving of praise.

One could theoretically be the wisest, most accomplished and best looking person ‘in the land’ – and be fully aware of it - while remaining extremely humble. This type of person can avoid arrogance by thinking: “I am indeed the wisest of people, but that is because I was born that way…ditto for why I am the best looking. I am the most accomplished because my wonderful parents and teachers encouraged me to utilize my G-d given gifts. Unlike many others, I was also born with the trait of self-confidence and with the inner drive to excel. Once I began tasting success that served to further motivate me. If, however, almost anyone else on the planet was born with my talents and opportunities, they would perform as well or perhaps even better than me. If so, I am not deserving of praise nor am I in any way superior to people who did not have these gifts.”

The Torah calls upon people to rise in their lifetimes to the exalted level of morality where they fully synthesize the outwardly dissonant virtues of extreme humility and total recognition of one’s own gifts and capabilities.




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