02 Apr PARASHAT SHEMINI: RESPECT AND REVERENCE IN THE SYNAGOGUE

The Haftara for
Parashat Shemini,
taken from the
Book of Shemuel II
(chapter 6), tells of the tragic events
that took place during what was
to have been the joyous occasion
of the transportation of the Aron
(ark) to Dovid Hamelech’s city near
Yerushalayim. The Aron had been
captured by the Pelishtim many years
earlier, and now it was finally being
returned to the capital city. During the
festive procession, the Aron appeared
as though it would fall, and so one
of the two brothers charged with
transporting the sacred article – Uza
– quickly put his hand on the Aron
to support it. G-d immediately killed
Uza for disrespecting the Aron.
This story is read as the Haftara for
Parashat Shemini, which tells the
similar story of the death of two
brothers – Aharon’s two oldest sons,
Nadab and Abihu. They, like Uza,
were killed on what had been a joyous,
festive occasion – the inauguration of

the Mishkan.
The Talmud explains that Uza was
killed because he should have known
that the Aron did not need his support.
After all, “Aron Noseh Et Nosav” –
the Aron actually transported those
who carried it. When people appeared
to carry the Aron, in truth, the Aron
was carrying them. Thus, the Aron
certainly did not need anybody to
keep it from falling. This mistake was
regarded as a grievous sin, and thus
Uza was killed.
The Malbim (Rav Meir Leibush
Weiser, 1809-1879) adds that Uza
forgot the special Kedusha of the
Aron, and displayed a lack of
reverence for Hashem. This was
an especially severe infraction, the
Malbim explains, because Uza “forgot
the fear of the King when he was still
standing in front of him.” Uza was
standing in G-d’s presence, and the
failure to show awe and reverence
to G-d while standing before Him
constitutes a grave sin. The Malbim

writes that such a sin
is “Gadol Mi’neso” –
“too great to bear.”
It is frightening to
note that we find this
same expression used
by Maran (Rav Yosef
Karo, 1488-1575), in
the Shulhan Aruch
(Orah Haim 124:7),
in reference to the
sin of conversing
during the Hazara –
the Hazan’s repetition
of the Amida prayer.
After establishing that one may not
engage in mundane conversation
during the Hazara, Maran adds, “If
one did converse, he is a sinner, and
his iniquity is too great to bear.” Not
coincidentally, the Malbim describes
the severity of Uza’s sin with this
same terminology. Speaking during
the prayer service is precisely the
same offense, forgetting “the fear
of the King” while “still standing in
front of him.” As we stand before

G-d during prayer, we must maintain
an aura of respect and reverence.
Engaging in conversation as we stand
before Hashem is very disrespectful,
and, in a sense, resembles Uza’s sin,
failing to conduct oneself with awe
and respect in G-d’s presence.
Let us learn from this tragic episode
the importance of maintaining
decorum in the synagogue, that we
must stand before G-d with respect,
and show reverence for the sanctity
of the Bet Kenesset.