I love the tzushtel, thank you. It would indeed have made a great kicker. I’d love to hear, read more from you.
Interesting is that the chasam sofer (ki savo pg. 112 d’h unisancha) says the reason is like the following pshat, from dubna magid and others, the a normal person needs to be osek with meisim to be mikayeim, yazkir lo Yom hamisa – the gemora in berachos. But A person who has true yiras shomayim does not need to go to that last step, which is itself fraught with its own problems. See below
medresh (vayikra rabbah 26:6) tells us Rabbi Levi said: Due to the fear that Aaron had before the Holy One blessed be He, he merited, and this portion, which will not move from him, not from his sons, not from the sons of his sons, until the end of all generations, was given to him. Which [portion] is that? The portion of the corpse, as it is stated: “The Lord said to Moses: Speak to the priests, sons of Aaron…”
Message View
New Sefer Divrei Torah BH
Emor 2 New BH
Avraham Bukspan
To: me
·
Fri, May 24, 2024 at 4:12 AM
Message Body
וַיֹּ֤אמֶר י״י֙ אֶל־מֹשֶׁ֔ה אֱמֹ֥ר אֶל־הַכֹּהֲנִ֖ים בְּנֵ֣י אַהֲרֹ֑ן וְאָמַרְתָּ֣ אֲלֵהֶ֔ם לְנֶ֥פֶשׁ לֹֽא־יִטַּמָּ֖א בְּעַמָּֽיו׃
Hashem said to Moses, “Speak to the priests, the sons of Aaron, and say to them, ‘A priest shall not defile himself for the dead among his people; (21:1)
כך העליונים שאין יצה”ר מצוי בהם אמירה אחת דייה להם, שנאמר: (דניאל ד): בגזירת עירין פתגמא ומאמר קדישין שאלתא. אבל התחתונים שיש בהם יצה”ר הלואי לשתי אמירות יעמדו, הדא הוא דכתיב: ויאמר ה’ אל משה אמור אל הכהנים בני אהרן וגו’:
So too, for the supernal beings, in whom the evil inclination is not found, one statement is sufficient: “The matter is by the decree of the messengers, and the verdict by the statement of the holy ones” (Daniel 4:14). However, the earthly beings, in whom there is an evil inclination, if only they will be able to stand firm after two sayings. That is what is written: “The Lord said to Moses: Speak to the priests, sons of Aaron, [and say to them…]” (vayikra rabbah 26:5)
Another matter, “speak to the priests” – that is what is written: “Fear of the Lord is pure, it endures forever” (Psalms 19:10). Rabbi Levi said: Due to the fear that Aaron had before the Holy One blessed be He, he merited, and this portion, which will not move from him, not from his sons, not from the sons of his sons, until the end of all generations, was given to him. Which [portion] is that? The portion of the corpse, as it is stated: “The Lord said to Moses: Speak to the priests, sons of Aaron…” (vayikra rabbah 26:6)
א”ר לוי בר חמא אמר ר”ש בן לקיש לעולם ירגיז אדם יצר טוב על יצר הרע שנא’ (תהלים ד, ה) רגזו ואל תחטאו. אם נצחו מוטב ואם לאו יעסוק בתורה שנאמר אמרו בלבבכם אם נצחו מוטב ואם לאו יקרא קריאת שמע שנאמר על משכבכם אם נצחו מוטב ואם לאו יזכור לו יום המיתה שנאמר ודומו סלה
Rabbi Levi bar Ḥama said that Rabbi Shimon ben Lakish said: One should always incite his good inclination against his evil inclination, i.e., that one must constantly struggle so that his evil inclination does not lead him to transgression, as it is stated: “Tremble, and do not sin.” If one succeeds and subdues his evil inclination, excellent, but if he does not succeed in subduing it, he should study Torah, as alluded to in the verse: “Say to your heart.” If he subdues his evil inclination, excellent; if not, he should recite Shema, which contains the acceptance of the yoke of God, and the concept of reward and punishment, as it is stated in the verse: “Upon your bed,” which alludes to Shema, where it says: “When you lie down.” If he subdues his evil inclination, excellent; if not, he should remind himself of the day of death, whose silence is alluded to in the continuation of the verse: “And be still, Selah.” (berachos 5a)
While people often view mitzvos as a burden, they are more hopefully appreciated as an opportunity with which to come close to the RBSO. We will see in our parsha, that some mitzvos are not merely given but more accurately gifted to individuals because of their unique and special qualities. That having been given them is a zechus and priviledge they have earned – and one that we should all aspire to.
The first rashi in Emor (21:1) is famous for its citation of the chazal (yevomos 114a) which accounts for the repetition of two forms of the word Amar; אמר ואמרת – להזהיר גדולים על הקטנים “Say” and again “you shall say unto them” – this repetition is intended to admonish the adults about their children also – that they should teach them to avoid defilement (Yevamot 114a). Rashi ad.loc.
The midrash (yalkut #626, vayikra rabbah 26:5) however writes; העליונים שאין יצה”ר מצוי בהם אמירה אחת דייה להם – the elevated/upper beings, who are without a yetzer hara, telling them once suffices [and that’s all they need]. אבל התחתונים שיש בהם יצה”ר – But those who live down here, who do have a yetzer hara, הלואי לשתי אמירות יעמדו if only twice was enough [to get them to listen/comply]. שנאמר ויאמר ה’ אל משה אמור אל הכהנים ואמרת – This is as it says ‘Hashem said to Moses, “Speak to the priests, the sons of Aaron, and say to them’, [that Moshe had to tell them twice.]
There are several (apparent) difficulties with this medresh. While I understand the point that we need reminders and must be told things – more than once, why is this done in the parsha of tumas kohanim, why not pick as an example of this truism – a mitzvah which relates to all Jews?
Also, what is the medresh trying to impart with the words הלואי לשתי אמירות יעמדו – ‘If Only Two Saying Would Suffice’, which indicates that saying it perhaps three times would be more effective. The Midrash seems somewhat skeptical whether even two statements will suffice to help mortals overcome their yetzer hora. If with even two amiros they may still fail to overcome the yetzer hora, what benefit do the two statements serve? What is the medresh trying to say?
Lastly, the medresh seems to be saying that while the elyonim who are without a yetzer hora, only have to be told something once, we mere mortals who have a yetzer hora need to be told things twice. Now, I would have assumed that it was the very bright person with a keen memory, who only has to be told something once – they will not forget, and the person without such a good memory is the one who has to be told it twice (or multiple times). But what does this have to do with having a yetzer hora? Telling a person who is not in control of his drives – merely twice – is not going to help! You can say the prohibition over and over, but the yetzer hora will still be there. Merely giving a shmooze about a very insidious and powerful yetzer hora where you say two or [even] three times that the act is forbidden and they must do the right thing, is unlikely to remove that yetzer hora from the person`s psyche. So how does אמר ואמרת instructing the kohanim about tumas meis twice, remove or deal with the would-be yetzer hora that is loose within the person? Does telling a person twice (or thrice) that something is wrong, cause that yetzer hora to go away and not bother the person? Does the הלואי לשתי אמירות יעמדו which is the stated/given method for tachtonim to overcome the yetzer hora, perhaps refer to two other types of אֲמִירוֹת – other than the assumed words of אמר ואמרת?
The next medresh (vayikra rabbah 26:6) tells us Rabbi Levi said: Due to the fear that Aaron had before the Holy One blessed be He, he merited, and this portion, which will not move from him, not from his sons, not from the sons of his sons, until the end of all generations, was given to him. Which [portion] is that? The portion of the corpse, as it is stated: “The Lord said to Moses: Speak to the priests, sons of Aaron…”
As an aside, we see, that while we would have viewed the prohibition of tumas meis as an imposition and restriction of one`s freedoms, chazal describe it as a zechus and merit with which Aharon was worthy of receiving. And that Aharon was zocheh to this special way of coming close to Hashem, by virtue of the ‘yerah/fear which Aharon had before HKBH.
Yet what middah k`neged middah in play in this reward? ‘You have yiras Shomayim…and therefore – you will need to stay away from dead bodies. Does this compute, is there a relationship/connection of one to the other? Additionally, asks the Dubna Magid, there are many other sections of Torah addressed to Aharon, such as the sections dealing with terumos, tithes, first fruits, the section granting to Kohanim the breast and right thigh of every shelamim (peace) offering, and so on. Why, then, the Maggid asks, does the medrash single out the section about avoiding corpses as a section that was specifically granted to Aharon and his descendants on account of his fear of Hashem?
The Dubna Magid explains this second medresh by discussing an obvious question on a well-known gemora which discusses the plan one must have in order to vanquish the yetzer hora. (The need for a plan is apparent, as failure to plan – is a plan to failure)
Rabbi Levi bar Chama said in the name of Rabbi Shimon ben Lakish: A person should constantly agitate his yetzer tov to fight against his yetzer hara . . . If he vanquishes it, fine; but if not, he should engage it in Torah study . . .If he vanquishes it, fine; but if not, he should recite “krias shema” . . . If he vanquishes it, fine; but if not, he should remind himself of the day of death. (berachos 5a)
That A person should constantly agitate his yetzer tov to fight against his yetzer hara’ attempting to find their passion and yetzer tov in a positive way with which to overcome the yetzer hora. If that is unsuccessful and they cannot organically rid themselves of the yetzer hora, the gemora then offers three (successively more effective) methods. 1. If he vanquishes it, fine; but if not, he should engage it in Torah study. The light of Torah will return his to good….. Yet that first step does not always work and the gemora continues; 2. If he vanquishes it, fine; but if not, he should recite “krias shema….” 3. If he vanquishes it, fine; but if not, he should remind himself of the day of death.
The obvious question is that if the most effective of the three methods is the third and last – he should remind himself of the day of death – as that works when the others did not, then why do we bother with the first two? If the strategy of considering the day of one’s death is so effective—seeing as it works even when the first two strageties fail—why don’t the sages recommend utilizing this strategy immediately from the get-go? Why attempt the [potentially] failing strategies, when there is a fool-proof one that always works?
The Dubna Magid explains that while the third strategy of יזכור לו יום המיתה is indeed the most effective to keep you from sinning, it comes with a heavy price. Just imagine if a person spends his entire day going from levaya to levaya and sitting outside funeral homes; he may be scared straight, fearing the day of death and not sin – but he will be a depressed person. The constant focus on Yom Hamisah is not healthy. The passuk says; Pikudei Hashem Yesharim Mesamchei Lev… As long as we have more cheerful and happy methods with which to serve Hashem and overcome the yetzer hora, we must avail ourselves of those.
Message View
New Sefer Divrei Torah BH
Emor 2 New BH
Avraham Bukspan
To: me
·
Fri, May 24, 2024 at 4:12 AM
Message Body
וַיֹּ֤אמֶר י״י֙ אֶל־מֹשֶׁ֔ה אֱמֹ֥ר אֶל־הַכֹּהֲנִ֖ים בְּנֵ֣י אַהֲרֹ֑ן וְאָמַרְתָּ֣ אֲלֵהֶ֔ם לְנֶ֥פֶשׁ לֹֽא־יִטַּמָּ֖א בְּעַמָּֽיו׃
Hashem said to Moses, “Speak to the priests, the sons of Aaron, and say to them, ‘A priest shall not defile himself for the dead among his people; (21:1)
כך העליונים שאין יצה”ר מצוי בהם אמירה אחת דייה להם, שנאמר: (דניאל ד): בגזירת עירין פתגמא ומאמר קדישין שאלתא. אבל התחתונים שיש בהם יצה”ר הלואי לשתי אמירות יעמדו, הדא הוא דכתיב: ויאמר ה’ אל משה אמור אל הכהנים בני אהרן וגו’:
So too, for the supernal beings, in whom the evil inclination is not found, one statement is sufficient: “The matter is by the decree of the messengers, and the verdict by the statement of the holy ones” (Daniel 4:14). However, the earthly beings, in whom there is an evil inclination, if only they will be able to stand firm after two sayings. That is what is written: “The Lord said to Moses: Speak to the priests, sons of Aaron, [and say to them…]” (vayikra rabbah 26:5)
Another matter, “speak to the priests” – that is what is written: “Fear of the Lord is pure, it endures forever” (Psalms 19:10). Rabbi Levi said: Due to the fear that Aaron had before the Holy One blessed be He, he merited, and this portion, which will not move from him, not from his sons, not from the sons of his sons, until the end of all generations, was given to him. Which [portion] is that? The portion of the corpse, as it is stated: “The Lord said to Moses: Speak to the priests, sons of Aaron…” (vayikra rabbah 26:6)
א”ר לוי בר חמא אמר ר”ש בן לקיש לעולם ירגיז אדם יצר טוב על יצר הרע שנא’ (תהלים ד, ה) רגזו ואל תחטאו. אם נצחו מוטב ואם לאו יעסוק בתורה שנאמר אמרו בלבבכם אם נצחו מוטב ואם לאו יקרא קריאת שמע שנאמר על משכבכם אם נצחו מוטב ואם לאו יזכור לו יום המיתה שנאמר ודומו סלה
Rabbi Levi bar Ḥama said that Rabbi Shimon ben Lakish said: One should always incite his good inclination against his evil inclination, i.e., that one must constantly struggle so that his evil inclination does not lead him to transgression, as it is stated: “Tremble, and do not sin.” If one succeeds and subdues his evil inclination, excellent, but if he does not succeed in subduing it, he should study Torah, as alluded to in the verse: “Say to your heart.” If he subdues his evil inclination, excellent; if not, he should recite Shema, which contains the acceptance of the yoke of God, and the concept of reward and punishment, as it is stated in the verse: “Upon your bed,” which alludes to Shema, where it says: “When you lie down.” If he subdues his evil inclination, excellent; if not, he should remind himself of the day of death, whose silence is alluded to in the continuation of the verse: “And be still, Selah.” (berachos 5a)
While people often view mitzvos as a burden, they are more hopefully appreciated as an opportunity with which to come close to the RBSO. We will see in our parsha, that some mitzvos are not merely given but more accurately gifted to individuals because of their unique and special qualities. That having been given them is a zechus and priviledge they have earned – and one that we should all aspire to.
The first rashi in Emor (21:1) is famous for its citation of the chazal (yevomos 114a) which accounts for the repetition of two forms of the word Amar; אמר ואמרת – להזהיר גדולים על הקטנים “Say” and again “you shall say unto them” – this repetition is intended to admonish the adults about their children also – that they should teach them to avoid defilement (Yevamot 114a). Rashi ad.loc.
The midrash (yalkut #626, vayikra rabbah 26:5) however writes; העליונים שאין יצה”ר מצוי בהם אמירה אחת דייה להם – the elevated/upper beings, who are without a yetzer hara, telling them once suffices [and that’s all they need]. אבל התחתונים שיש בהם יצה”ר – But those who live down here, who do have a yetzer hara, הלואי לשתי אמירות יעמדו if only twice was enough [to get them to listen/comply]. שנאמר ויאמר ה’ אל משה אמור אל הכהנים ואמרת – This is as it says ‘Hashem said to Moses, “Speak to the priests, the sons of Aaron, and say to them’, [that Moshe had to tell them twice.]
There are several (apparent) difficulties with this medresh. While I understand the point that we need reminders and must be told things – more than once, why is this done in the parsha of tumas kohanim, why not pick as an example of this truism – a mitzvah which relates to all Jews?
Also, what is the medresh trying to impart with the words הלואי לשתי אמירות יעמדו – ‘If Only Two Saying Would Suffice’, which indicates that saying it perhaps three times would be more effective. The Midrash seems somewhat skeptical whether even two statements will suffice to help mortals overcome their yetzer hora. If with even two amiros they may still fail to overcome the yetzer hora, what benefit do the two statements serve? What is the medresh trying to say?
Lastly, the medresh seems to be saying that while the elyonim who are without a yetzer hora, only have to be told something once, we mere mortals who have a yetzer hora need to be told things twice. Now, I would have assumed that it was the very bright person with a keen memory, who only has to be told something once – they will not forget, and the person without such a good memory is the one who has to be told it twice (or multiple times). But what does this have to do with having a yetzer hora? Telling a person who is not in control of his drives – merely twice – is not going to help! You can say the prohibition over and over, but the yetzer hora will still be there. Merely giving a shmooze about a very insidious and powerful yetzer hora where you say two or [even] three times that the act is forbidden and they must do the right thing, is unlikely to remove that yetzer hora from the person`s psyche. So how does אמר ואמרת instructing the kohanim about tumas meis twice, remove or deal with the would-be yetzer hora that is loose within the person? Does telling a person twice (or thrice) that something is wrong, cause that yetzer hora to go away and not bother the person? Does the הלואי לשתי אמירות יעמדו which is the stated/given method for tachtonim to overcome the yetzer hora, perhaps refer to two other types of אֲמִירוֹת – other than the assumed words of אמר ואמרת?
The next medresh (vayikra rabbah 26:6) tells us Rabbi Levi said: Due to the fear that Aaron had before the Holy One blessed be He, he merited, and this portion, which will not move from him, not from his sons, not from the sons of his sons, until the end of all generations, was given to him. Which [portion] is that? The portion of the corpse, as it is stated: “The Lord said to Moses: Speak to the priests, sons of Aaron…”
As an aside, we see, that while we would have viewed the prohibition of tumas meis as an imposition and restriction of one`s freedoms, chazal describe it as a zechus and merit with which Aharon was worthy of receiving. And that Aharon was zocheh to this special way of coming close to Hashem, by virtue of the ‘yerah/fear which Aharon had before HKBH.
Yet what middah k`neged middah in play in this reward? ‘You have yiras Shomayim…and therefore – you will need to stay away from dead bodies. Does this compute, is there a relationship/connection of one to the other? Additionally, asks the Dubna Magid, there are many other sections of Torah addressed to Aharon, such as the sections dealing with terumos, tithes, first fruits, the section granting to Kohanim the breast and right thigh of every shelamim (peace) offering, and so on. Why, then, the Maggid asks, does the medrash single out the section about avoiding corpses as a section that was specifically granted to Aharon and his descendants on account of his fear of Hashem?
The Dubna Magid explains this second medresh by discussing an obvious question on a well-known gemora which discusses the plan one must have in order to vanquish the yetzer hora. (The need for a plan is apparent, as failure to plan – is a plan to failure)
Rabbi Levi bar Chama said in the name of Rabbi Shimon ben Lakish: A person should constantly agitate his yetzer tov to fight against his yetzer hara . . . If he vanquishes it, fine; but if not, he should engage it in Torah study . . .If he vanquishes it, fine; but if not, he should recite “krias shema” . . . If he vanquishes it, fine; but if not, he should remind himself of the day of death. (berachos 5a)
That A person should constantly agitate his yetzer tov to fight against his yetzer hara’ attempting to find their passion and yetzer tov in a positive way with which to overcome the yetzer hora. If that is unsuccessful and they cannot organically rid themselves of the yetzer hora, the gemora then offers three (successively more effective) methods. 1. If he vanquishes it, fine; but if not, he should engage it in Torah study. The light of Torah will return his to good….. Yet that first step does not always work and the gemora continues; 2. If he vanquishes it, fine; but if not, he should recite “krias shema….” 3. If he vanquishes it, fine; but if not, he should remind himself of the day of death.
The obvious question is that if the most effective of the three methods is the third and last – he should remind himself of the day of death – as that works when the others did not, then why do we bother with the first two? If the strategy of considering the day of one’s death is so effective—seeing as it works even when the first two strageties fail—why don’t the sages recommend utilizing this strategy immediately from the get-go? Why attempt the [potentially] failing strategies, when there is a fool-proof one that always works?
The Dubna Magid explains that while the third strategy of יזכור לו יום המיתה is indeed the most effective to keep you from sinning, it comes with a heavy price. Just imagine if a person spends his entire day going from levaya to levaya and sitting outside funeral homes; he may be scared straight, fearing the day of death and not sin – but he will be a depressed person. The constant focus on Yom Hamisah is not healthy. The passuk says; Pikudei Hashem Yesharim Mesamchei Lev… As long as we have more cheerful and happy methods with which to serve Hashem and overcome the yetzer hora, we must avail ourselves of those.
Similarly, the Agra DPirka (parshas toldos dh vayomar hinei na zakanti) explains that there is a fear/concern that contemplating the day of one’s death will lead to sadness; this will prevent the person from serving Hashem in a state of “simchah”—joy and happiness—resulting in the loss of “ruach hakodesh.” Hence, it is preferable to try to eliminate the yetzer hora first by engaging in Torah study and by reciting “krias shema.” Both of these activities lead to service of Hashem with “simchah,” in keeping with the passuk (Tehillim 19, 9): Pikudei Hashem Yesharim Mesamchei Lev Mitzvos Hashem Bara Meiroas einayim—the orders of Hashem are upright, gladdening the heart; the mitzvah of Hashem is clear, illuminating the eyes. If these two strategies fail to thwart the yetzer, then a person should resort to the third option—recalling the day of death—even if sadness ensues. For it is preferable to experience sadness rather than to succumb to the persuasions of the yetzer hora and violate the precepts of the Torah.
Rav Pinchas Freidman (Shevilei Pinchas, Emor 5774) cites the Panim Yafos (reeh, dh te`eh nasaticha) who has a similar explanation of the gemora in berachos and an incredible pshat on two pessukim in the parsha. The parsha (30:15) begins; רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת־הַחַיִּים וְאֶת־הַטּוֹב וְאֶת־הַמָּוֶת וְאֶת־הָרָע see, I have placed before you today life and good, and death and evil…. HKBH concludes His statement with the words (30:19) וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ and you shall choose life, so that you will live–you and your offspring.
We are being offered a choice of two paths, אֶת־הַחַיִּים וְאֶת־הַטּוֹב – living a life based on Torah and Mitzvos which results in life and good, or וְאֶת־הַמָּוֶת וְאֶת־הָרָע – following my baser desires and doing aveiros which result in death and evil, and a future of gehenom. The choice seems obvious, who wouldn’t opt for the former over the latter? It seems unimaginable that a person would not choose to live. So, why does HKB”H have to request of man ‘ubucharta b`chaim and choose life?
The Panim Yafos reinterprets the pessukim based on the three strategies suggested by the gemora in berachos and explains that the two choices offered were not two paths, one to the good side – Torah and mitzvos – and one to the dark – sin and aveiros – but two types of acceptable paths, as per the gemora in berachos, with which to combat the yetzer hora. I have placed before you today, two viable paths which are both effective and acceptable means to overcome the yetzer hora – and you can choose either one, as neither is a path to sin. There is a path and derech in avodas hashem called chaim and tov – where one focuses on the positive, being osek in Torah and being Korei Krias Shema, as the means with which to overcome the yetzer hora. There is another derech in avodas Hashem called מָּוֶת וְהָרָע maves vra, death and evil –where you focus on death and the yom hamisa as a way of overcoming the yetzer hora. To this Hashem says; ubucharta bchaim you should opt for the more positive path and optimistic path; choose life and focus on good deeds and the positive means of overcoming the yetzer hora.
The benefit of this path, he writes, is twofold. Engaging in Torah-study in and of itself is a tremendous mitzvah. and the study of Torah is equal to them all [the other mitzvos] (pe`ah 1:1). Similarly, “krias shema” is an invaluable mitzvah; for it involves accepting upon oneself the yoke Heaven and the yoke of mitzvos. Having in mind the day of death, on the other hand, in and of itself is not a mitzvah at all. It is merely a device for thwarting the efforts of the yetzer, which is about to overwhelm him.
Therefore, it is clearly preferential to overcome the yetzer hara by employing the first two strategies—engaging in Torah-study and reciting “krias shema.” For, they themselves constitute valuable mitzvos in and of themselves.
Nevertheless, our chachomim added a third strategy for the masses—for those who are not capable of learning Torah with proper intent or reciting “krias shema” with proper intent. For them to overcome their yetzer hora, it is necessary to consider the eventuality of death.
But then, as mentioned above, there is a secondary reason why the first strategies preferred. Liman Tichayeh Atah uzarecha so that you will live–you and your offspring. If you inspire yourself and your children through dread/death and fear – always focusing on death and the consequences of sin…., the negative effect of the sadness and dred it rings is unhealthy and can backfire in the long-term. Therefore, ubucharta b`chaim, choose the positive method of avodas hashem with which to combat the yetzer hora, that of Learning Torah and Kabalos Ol Malchus Shomayim and His Mitzvos by reciting Krias Shema. This method of avodas Hashem brings a smile to ones face, Pikudei Hashem Yesharim Mesamchei Lev, and then your children will see how positive a life one can have even when combatting their yetzer hora. Liman Tichayeh Atah uzarecha.
The passukim are therefore saying; “—I have provided you with two strategies for overcoming the yetzer. First of all: ” והטוב החיים “—by means of Torah and “krias shema,” representing “life and good.” By employing them, it is unnecessary to recall the day of death; one need only consider life and good. Secondly: הרע ואת המות ואת —contemplating the day of death and recognizing that HKBH will mete out punishment in Gehinnom for all of your wrongdoings. Hence, HKB”H requests:” ובחרת בחיים “—that you please choose the strategy involving life, the strategy that brings a smile and to one`s face with which to overcome the yetzer hora, utilizing Torah and “krias shema”–”. Then your children will see the joy and beauty of a life of Torah and will choose to live a healthy and productive spiritual life. Liman Tichayeh Atah uzarecha
See also how the Dubna Magid relates this to the gemora (berachos 31a) regarding the wedding of Mar brei D`Ravina and the conduct of Rav Hamnuna Zuti.
This now explains the medresh regarding Aharon being given the prohibition of tumas meis due to his yiras shomayim. Connection to death and recalling the day of death, while not the preferred way, in nonetheless a valuable tool in combatting the yetzer hora for a person was unable to overcome the yetzer hora with more positive and proactive means. Sometimes to defeat the yetzer hora we require hazkoras yom hamisa.
But there is one person who never needs to be in the proximity of a meis, who never has to be involved with the dead as a means of fostering contemplation of the day of death; someone whose priorities are so in line with shemiras hamitzvos and avodas Hashem, that he never needs to resort to yazkir lo yom hamisa – the person who has worked on himself and become a tremendous yorei shomyim.
While the need to connect to death, does have its time and place – for certain people, Aharon HaKohen, the medresh says, does not need such methods, and was therefore zocheh to the parsha of tumas meis – Due to the fear that Aaron had before the Holy One blessed be He. He was able to be a person who was ohev shalom and rodef shalom, always having a positive take on life without the need to resort to a morbid reminder of yom hamisa. He did not need to recall the yom hamisah, and therefore was privileged to never need to have contact with the dead! Rebbi Levi’s in his statement: Due to the fear that Aaron had before the Holy One blessed be He, he merited, and this portion, … was given to him. Which [portion] is that? The portion of the corpse, …was lauding Aharon for his amazing, genuine “yirah” of HKBH; as such, it was unnecessary for Aharon to employ strategies such as recalling the inevitability of one’s death. Therefore, “midah k’neged midah”—measure for measure—he was rewarded in kind:
The Medrash thus says that Aharon was given this prohibition – to refrain from involvement in burial – because of his unique level of yiras Shamayim. For he and his descendants, it was enough to engage in Torah and [mitzvos which result from kabalas ol malchus shomayim] of krias shema, to resist the yetzer hora, and there was no need for them to involve themselves in burial for this purpose.
