Aaron, the new High-Priest (Kohen Gadol), and the different reasons he was chosen for this position.
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And Moses said to Aaron, “Approach the altar and perform your sin offering and your burnt offering, atoning for yourself and for the people, and perform the people’s sacrifice, atoning for them, as the Lord has commanded.[1]
This verse holds within it much of Aaron’s quality and the eighth day of consecration.
Rashi‘s commentary on this verse takes us back to Aaron’s position and performance in a previous incident.
“Approach the altar” [Moses had to order Aaron to do so,] because Aaron was bashful and afraid to approach [the altar]. So Moses said to him: “Why are you ashamed? For this [function] you have been chosen”.
In Devarim Moshe recounts: Moreover the LORD was very angry with Aaron to have destroyed him; and I prayed for Aaron also the same time. During the sin of the golden calf, according to the sages Aaron attempts to delay the sin, and he acts without much choice. As the Aramaic translation says, Aaron witnessed Hur being killed and was frightened. And even sow, Aaron is reprimanded for his role in the sin of the golden calf by Moshe and God, and is almost punished by death then and there.
Now, as he stands before the alter and sees the calf which he is about to sacrifice as a sin offering, in his minds eye it appears as the same golden calf and he says to Moshe: I can’t do it, I’m not worthy.
Aaron gets “cold feet”, when called to enter the Kodesh. On the day that should be the “highlight” of his career, he is afflicted with hesitation.
Entering the Kodesh on the eight day is also reminiscent of Nadav and Avihu’s offering of foreign fire, steping to far into the Kodesh. In contrast to the hesitant aharon, his sons were to eager to proceed inward
The Sfat Emet identifies the eight day as the Sfira of Daat - the attribute of knowledge the third attribute within the kabalistic structure of the Esser Sefirot. Daat plays a multiple roll within the Sefirot. On the one hand it is the mediator, connector between Chochma and Bina - inspiration and wisdom completing with them the top three attributes which represent the mind and higher levels in general. On the other hand it is also the connection between the higher realms - Chochma, Bina and Daat - and the lower seven attributes, which represent emotions and actions and are more a part of the physical world of action.[2]
The eight day of consecration has similar attributes. It connects the seven days preparation, to the day the final arrival of the Shehina.
The day of Daat, is the day when the holly fire comes down from the heavens onto the alter made of earth. On this day the Kohanim are sanctified.
The transition between the higher divine Sefirot to the lower, natural ones, symbolizes the transition between what man can achieve in reality to what is beyond his grasp. This eighth day’s attribute of Daat allows for a connection that would not have taken place on the nations own accord.
The Sfat Emet explains that this day holds the potential for the nation to awaken the Daat, to except higher inspiration, which is above the natural order. This connecter of worlds is affected by man; therefore man has the ability to awaken this attribute. This encounter requires man to be an empty vessel, large enough to contain, but empty of itself so it can receive. This is the meaning of the seven days of preparation.
Reading into Aarons character in the verses, we se that he is in a continuing state of self cancellation, submission to a higher power then himself, ready to receive the divine, and therefore able to connect heavens and earth without being consumed alive in sacred fire.
It would seem that it all starts with his humbleness in the face of his younger brother: “And also, behold, he cometh forth to meet thee; and when he seeth thee, he will be glad in his heart”.[3] Aaron is truly full of joy. Thus Aaron can function as Moshe’s mouth, disregarding his on. Similarly he is humbled by the will of the nation during the sin of the golden calf, while trying to tilt things to the side of good.
In face of the tragic death of his sons, Aaron’s reaction is silence, complete submission to Gods sentence and judgment, even as it harms him.
It is he who stops the plague caused by Korach by running through the crowd. It is Aaron who walks directly toward his death, in Hor Hahar, in complete submission to Gods will, as harsh a burden as it may be.
Here to when stepping into the Kodesh, Aaron is in a state of submission and humility, thinking he is not worthy to serve.
His “cold feet” are not evidence of hesitation but of submission. It is the only way to receive divine inspiration. For any pride or arrogance in the face of the Kodesh may lead to offering foreign fire and not being and loosing the ability to receive and contain the divine inspiration in its full wonder and power.
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[1] Vayikra 9:7
[2] For more on this topic see Tanya chapter 3
[3] Shemot 4:14
