Based on the above,[131] we can appreciate the concept [of the death] of Aharon's two sons, concerning whom it is written: "When they drew close before G-d and died," which the Midrash interprets as entering the innermost chambers. The spiritual counterpart of this concept is the achievement of ahavah bitaanugim, "love with delight," which is the highest level of ratzu. Because they had reached this level, Moshe thought that [Aharon's sons] were on a higher level than he and Aharon. Nevertheless, their ratzu reflected the ratzu of the world of Tohu, i.e., it was not modulated with the quality of shuv. This is reflected in their entry into the innermost chambers without thinking at all about the departure.

Thus their ratzu was characterized by a consciousness of their own identity. As explained in Tanya,[132] even a perfect tzaddik who serves G-d with ahavah bitaanugim retains his personal identity. [Although he is consumed with the love of G-d,] the identity of the lover remains. The sense of personal identity (yeshus) that exists [on this level is very refined]; it is appropriate for [a person who serves G-d] with ahavah bitaanugim. It can be described with the analogy of an entity which is brought into being from water. Nevertheless, in such an instance, there is a distinct entity that comes into being [aside] from the water. [Similarly, in the analogue, the person is submerged in feelings of love; nonetheless, his personal identity remains.]

[To apply these concepts to the death of Aharon's sons:] They "drew close to G-d and died." [Their drawing close came on their own initiative.] They did not appreciate the concept of "as water [reflects] the image of a face," that there is no sense of one existing as a separate entity, even an entity brought into being from the water. All that exists is the higher waters, [and the existence on this earthly plane is merely a reflection of this higher plane].

On this basis, we can also explain the implications of the other opinions mentioned in the Midrash (and cited in sec. I):

[They entered without wearing the required garments:] Drawing down influence [from the higher realms to the lower realms,] "as water [reflects] the image of a face" is brought about through the garments of the Torah and its mitzvos.[133] [Aharon's sons entered] without the required garments, i.e., this concept was not of fundamental importance to them

They did not marry and did not bear children: The general concept of the observance of the Torah and its mitzvos (through which influence is generated "as water [reflects] the image of a face") comes through the union of the body and the soul, [which can be compared to marriage]. This also involves the approach of "He did not create it for chaos; He formed it to be inhabited," which is associated with bearing children.[134]

With regard to this, it is written: "And G-d spoke to Moshe after the death of the two sons of Aharon when they drew close before G-d and died. Speak to Aharon your brother. He should not enter the Sanctuary at all times.... In the following manner (Bizos), Aharon should enter the Sanctuary."

Bizos refers to the fear of G-d.[135] This is "the gate to ascend,"[136] [the means of drawing close to G-d]. Fear leads to bittul, "selflessness." [This makes possible the approach of "as water [reflects] the image of a face," i.e., that one's Divine service is not associated with one's own identity, but reflects G-d's desires. This approach is alluded to in our Sages' statement[137]] that one's fear should precede one's wisdom.

With this approach, one will enter the Sanctuary in a manner that allows one to also depart in peace. The emphasis is on peace, for peace is a receptacle for G-d's blessings, drawing down G-d's blessings from above. [This thrust was manifest by] the High Priest who after entering the Holy of Holies [on Yom Kippur] would recite a prayer on behalf of the material welfare of the Jewish people,[138] [asking for blessings for them] as they exist in this world, within the contexts of their earthly concerns.

   

Notes:

131. (Back to text) See the maamar entitled Acharei, 5649 (Sefer HaMaamarim 5649, p. 259ff.) and the maamar of the same title in the series of maamarim entitled BeShaah SheHikdimu 5672, Vol. II, p. 967.

132. (Back to text) Ch. 35 (p. 44a,b).

133. (Back to text) [Trans. Note: As explained in Tanya, ch. 4, the Torah and its mitzvos are described as the garments of the soul. This term is used to highlight a twofold analogy. On the physical plane, garments are distinct from the body of the person wearing them. Similarly, the Torah and its mitzvos are separate from the soul. Nevertheless, just as a person's garments manifest his personality, the garments of the Torah and its mitzvos give external expression to the soul.]

134. (Back to text) Yevamos 61a, et al.

135. (Back to text) See Zohar, Vol. III, p. 56b.

136. (Back to text) See Sefer HaMaamarim 5689, p. 122, note 77.

137. (Back to text) Avos 5:9.

138. (Back to text) Yoma 53b.