Learning Hashem’s Logic from Aharon’s Death

Our Sages say, “When the month of Av enters, we are to abstain from rejoicing. This applies even to Rosh Chodesh itself, even though usually the beginning of a new month is a time to increase in festive activities to include eating meat and drinking wine.

It’s no coincidence that the section in the Torah that is always read during the Three Weeks-Bein HaMetzarim, The-Days-Between-The-Fences, contains the passing of Aharon HaCohen. What’s even more providential is the date of his death, Rosh Chodesh Av.

It would seem that Aharon’s death on this particular day should be considered one of the tragic events of this time period along with the many tragedies that happened to Israel in history during these infamous three weeks. However, to call Aharon’s death a tragedy requires an explanation.

It’s true that anytime a great Tzadik passes on it is a tragedy. Certainly, other Tzadikim in history passed on during these three weeks. However, in Aharon’s case, he was not destined to die on Rosh Chodesh Av. He most likely would have lived until the following Adar when his brother Moshe Rabeinu passed on just a month prior to Israel’s entrance into the promised land. Both Aharon and Moshe were restricted from entering the land for the same reason. So, it would follow, they would be destined to die right before the nation entered the land. Therefore, tragically, the nation was bereft of one of its greatest spiritual resources for seven months. We can’t fathom what was lost to Israel by not having Aharon in their midst for that period of time.

So, what caused Aharon HaCohen to pass on prematurely. Chazal point out that Aharon’s death is juxtaposed in the Torah with Israel’s attempt to persuade the nation of Edom to allow them to pass through their territory to shorten their journey to the Land of Israel. Edom turned them down and greeted them at their border heavily armed. Israel moved on avoiding any confrontation. However, Chazal say that the nation acted inappropriately by attempting to make a pact of peace with them. The problem with Edom is its forbearer Eisav, Israel’s eternal enemy. They are not a people that HaShem wants the nation to connect with for eternity. Therefore, the attempt to do so, caused death in the ranks and the untimely death of Aharon.

Another question worth asking is, why was Aharon chosen to die at this time and not Moshe or one of the other rising stars of the next generation like Pinchus, Elazar, Aharon’s grandson and son, Calev or Yehoshua?  Perhaps, it has to do with the nature of the mistake. Essentially, there was a conflict between the logic of man and HaShem’s logic. Mankind could think that Peace at all costs is truly worth it. In fact, peace is so important, HaShem requires it before he can endow blessings of prosperity on us. Yet, in the mind of HaShem, true peace is only what HaShem recognizes as peace. No relationship between Yaakov and Eisav can ever be construed as true peace. There are many examples of this in our history.

It makes sense, to reinforce the message that true peace is only what HaShem classifies as peace, through the death of the individual who was the embodiment of true peace. That is why Chazal say, “be from the students of Aharon HaCohen, love peace and pursue peace.”

This also answers the original implied query, why do we refrain from meat and wine on Rosh Chodesh Av. In the Sefer Ta’amei Haminhagim, we are told that the prohibition of wine and meat on this Rosh Chodesh is specifically because of the death of Aharon and not because it’s the first of the nine days. Hence, we can conclude, by refraining from wine and meat on this Rosh Chodesh, we will be reminded of our need to always be in touch with HaShem’s will-his logic. Surely, many of the tragedies in this period are a result of Israel’s unwillingness to choose HaShem’s logic over man’s logic.

There is a parallel insight to this message found in Pirkei Avot. Avot is one of the 63 tractates of the Oral Torah handed down to Moshe on Har Sinai. Yet, it is the only one that begins with this fact, “Moshe received the Torah from Sinai.”  If there was never any doubt where the oral law came from, then why mention it at all. If there was a doubt, either state its origin in all tractates, or at least the first one as an introduction to the others. Why Avot, a tractate in the middle of Shas?

Rav Ovadia of Bartenura Italy, the principal commentary of the Mishna wrote, Avot is the only tractate that its content is not based on Mitzvot or halacha, rather on middot and ethical teachings. Really only this tractate needed as its introduction that Hashem passed its content to Moshe the same as the others. That’s because Torah means law, so when it says Torah was given on Sinai it might be referring only to Jewish law, but not morals and ethics.

The need to reinforce this message is because ethical teachings is not unique to Judaism. Every civilization in world history developed codes of ethics and behaviors. By stating that the morals and ethics of Judaism came from Sinai, it separates our middot from all the rest. Jews live by the Torah’s ethical teachings because Hashem said to and not because of human logic.

This is the message to convey to children. Hashem’s logic is greater than mankind’s. We keep the laws of the Torah not because they make sense to us, but because Hashem told us to. This also applies to ethical teachings. That means, we don’t do acts of chesed because it is logical, and all the other nations promote doing chesed. But rather, because Hashem said to.

For this reason, as important as peace is for mankind, and for Israel, it’s only the peace that Hashem agrees with. This was the lesson taught through Aharon, and perhaps it’s the message of Judaism’s current war situation.

What a powerful message for our children to hear and embrace. It can be a meaningful lesson as we refrain from the obvious joys of life during these nine days.

May the Al-Mighty comfort us and help us prepare for the ultimate redemption speedily in our days.