29 Jun PARASHAT KORAH: AHARON’S RESPECT FOR HIS FELLOW JEWS

The Torah in Parashat

Korah delineates the

twenty-four “Matenot

Kehuna” – gifts which

the Kohanim are to

receive from the rest of

the nation. After listing

all the various gifts,

Hashem commands

Moshe to tell Aharon that these gifts are a “Berit

Melah Olam” – literally, “an eternal covenant of salt”

(18:19). Different approaches have been taken to

explain the meaning of this difficult phrase. Rashi

writes that just as Hashem made a “covenant,”

so-to-speak, with salt, creating it such that it never

spoils, similarly, He promised Aharon that his status

of Kehuna will endure forever, eternally. But there is

also a deeper explanation. The Gemara in Masechet

Berachot (34a) teaches that when somebody is asked

to lead the prayer service as the Hazzan, he should

initially refuse. After he has been asked several times,

however, he should not hesitate any longer, and

should go lead the service. The Gemara comments

that if a person rushes right away to serve as Hazzan

without any hesitation, then he is comparable to food

without salt. And if he refuses excessively, then he is

comparable to food with too much salt. Just as food

requires just the right amount of seasoning, as food

with insufficient seasoning is bland, and food with

excessive seasoning is too strong, similarly, religious

life requires a perfect balance between humility and

confidence. We must avoid both excessive arrogance

and excessive humility. Thus, when we are invited to

assume a public role, such as to lead the service in the

synagogue, we must be both reluctant and willing,

like a dish with the perfect amount of salt. On the basis

of this Halacha, the Sefat Emet (Rav Yehuda Aryeh

Leib Alter of Ger, 1847-1905) suggests an

explanation for Hashem’s statement to Aharon that

his status as Kohen is a “Berit Melah Olam.” Hashem

was pronouncing that Aharon struck the perfect

balance represented by salt. When the time came for

him to serve as Kohen Gadol for the first time, he

hesitated, until Moshe urged him to proceed to the

altar and perform the service, at which he point he

went ahead and performed his duties. This is in

contrast to Moshe himself, who, when Hashem

appeared to him for the first time, at the burning bush,

and commanded him to return to Egypt and lead the

nation, repeatedly refused. The Rabbis teach that

Moshe was to have become the nation’s Kohen

Gadol, but because he persistently refused the mantle

of leadership, this privilege was taken away from him.

Aharon, on the other hand, maintained this delicate

balance, as he initially refused but then stepped

forward to accept the role assigned to him. And so he

was told that his status as Kohen is a “Berit Melah

Olam” – an enduring covenant, because he exhibited

the quality of “salt,” perfectly balancing humility and

confidence. Developing this point one step further, we

might ask, why should a person initially refuse but

then accept an invitation to serve as Hazzan? What

mindset should lead one to at first refuse and then

proceed to fill this role? The answer is that one should

initially refuse out of humility, recognizing his

unworthiness for such a lofty role, but once he is

assured that the Sibur (congregation) wants and needs

him to assume this role, he should proceed with

confidence, knowing that he brings with him the merit

of the Sibur. This is the balance that we need to

maintain. We must be humble and aware of our

shortcomings, but we must have enough respect for

our fellow Jews to firmly believe that with their merit,

we are able to stand before Hashem in prayer. Aharon

was known for his deep love and respect for all his

fellow Jews, regardless of their background. Pirkeh

Abot famously describes Aharon as “a lover a peace,

a pursuer of peace, a lover of people…” He loved and

respected all people, and so he was worthy of the

Kehuna, a role he assumed with the confidence he

gained from his high esteem for the Sibur whom he

was serving. The Rama (Rav Moshe Isserles, Cracow,

1530-1572), in his glosses to the Shulhan Aruch

(Orah Haim 167:5), brings from earlier sources that it

is proper to have salt on the table when reciting the

Beracha over bread. Just as salt must be added to all

the sacrifices, the Rama writes, salt should be placed

on the table, which resembles the altar in the Bet

Ha’mikdash. The Rama adds that placing salt on the

table “protects from calamity.” The commentators to

the Shulhan Aruch explain that this remark is based

on a passage in the Midrash stating that when people

are sitting at the table waiting for everyone to wash

their hands for the bread, the Satan prosecutes against

them. We protect ourselves from the Satan’s efforts

by having salt on the table. In light of what we have

seen, we can understand the meaning of this custom.

Salt represents respect and esteem for all our fellow

Jews. When people sit around the table waiting for

each other, they are likely to entertain thoughts of

hostility and resentment toward one another, thereby

empowering the Satan to prosecute against us. We

avoid this through “salt” – by maintaining our

affection and respect for all our fellow Jews, no matter

who they are, following the inspiring example set for

us by Aharon Ha’kohen.