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Aharon Hakohen the Gilgul of Haran Achieved Tikun for Haran Who Was Incinerated to Sanctify the Holy Name Not L’Shmah

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Aharon Hakohen the Gilgul of Haran Achieved Tikun for Haran Who Was Incinerated to Sanctify the Holy Name Not L’Shmah Rabbi Pinches Friedman Parshas Ki Sisa 5776 Translation by Dr. Baruch Fox ”מה גדלו מעשיך ה’ מאד עמקו מחשבותיך“ Aharon HaKohen the Gilgul of Haran Achieved Tikun for Haran Who Was Incinerated to Sanctify the Holy Name Not L’shmah Aharon Was the Gilgul and the Tikun of Haran In this week’s parsha, parshas Ki Sisa, it is fitting that we examine why the Almighty arranged for the holy personage of Aharon HaKohen to be subjected to the devastating ordeal of making the We will begin our investigation with an illuminating revelation eigel. It is quite obvious that this incident cannot be accepted at from the Arizal, which provides us with a glimpse into the face value—that Aharon simply failed this daunting test. After all, wondrous ways of Hashem. Hashem reincarnates neshamot in HKB”H demonstrates his confidence in Aharon by choosing him order to rectify them, so that no neshamah will ever be cast away. to be the Kohen Gadol—to perform the demanding Yom Kippur Thus, the Arizal teaches us that Aharon HaKohen was a gilgul “בני עמרם service in the Holy of Holies. Furthermore, Scriptures itself attests providing tikun for Haran, the brother of Avraham. Recall that he אהרן ומשה, ויבדל אהרן להקדישו קודש קדשים, הוא ובניו עד עולם, להקטיר לפני ה’ to his outstanding character (Divrei HaYamim I 23, 13): sacrificed his life in Ur Kasdim in order to sanctify the holy name; the sons of Amram, Aharon and Moshe; however, his act was not completely sincere; it possessed an—לשרתו ולברך בשמו עד עולם” Haran died—“וימת הרן על פני תרח אביו בארץ מולדתו באור כשדים” and Aharon was set apart to sanctify him as holy of holies, he element of “lo l’shmah.” For, we learn in parshas Noach (Bereishis in the presence of Terach his father, in his native land, in Ur and his descendants forever, to burn offerings before Hashem, 11, 28): to serve Him and to bless in His name forever. Kasdim. “על פני תרח:Aggadah אביו, שעלa Midrash ידי of אביו מת,the name שקיבלin תרח על commentsאברם בנו Rashiלפני נמרוד, על שכתת את צלמיו והשליכו לכבשן האש, והרן יושב ואומר בלבו, אם אברם נוצח אני משלו, ואם נמרוד נוצח אני משלו. וכשניצל אברם אמרו לו להרן, משל מי אתה, אמר Let us review the pesukim recounting how Aharon became להם הרן, משל אברהם אני, השליכוהו לכבשן האש ונשרף, וזהו אור כשדים”. “וירא העם כי :(1 בושש ,32 משה לרדת Shemos) מן eigel ההר, of theויקהל העם על the making אהרן in ויאמרו אליו,involved קום עשה לנו אלהים אשר ילכו לפנינו, כי זה משה האיש אשר העלנו מארץ מצרים לא ידענו מה היה לו. ויאמר אליהם אהרן פרקו נזמי הזהב אשר באזני נשיכם בניכם We learn from the Midrash that Haran’s act of self-sacrifice ובנותיכם והביאו אלי, ויתפרקו כל העם את נזמי הזהב אשר באזניהם ויביאו אל אהרן, ,was tainted. His death came about as a result of his father, Terach ויקח מידם ויצר אותו בחרט ויעשהו עגל מסכה, ויאמרו אלה אלהיך ישראל אשר denouncing Avram for smashing Nimrod’s idols. Haran was העלוך מארץ מצרים”. The people saw that Moshe delayed in descending the initially uncertain as to whom to side with—with Avram or with mountain, and the people gathered around Aharon and said Nimrod. Upon seeing that Avram survived the ordeal of the fiery to him, “Rise up, make for us gods who will go before us; furnace, he chose to side with Avram. They threw him into the for this Moshe, the man who brought us up from the land of furnace and he was incinerated. This is alluded to by the name Ur Egypt—we do not know what became of him!” Aharon said Kasdim; the word “ur” means “fire.” to them, “Remove the golden rings that are in the ears of your According to the Arizal, it was precisely for this reason that wives, your sons, and your daughters, and bring them to me.” Haran subsequently reincarnated into Aharon HaKohen, who The entire people unburdened themselves of the golden rings rectified this shortcoming. Here are the words of our teacher, the “אהרן, ג’ אותיות מן הרן, :(33 ונוסף עליו אות Introduction) א’... ונחזור בענין HaGilgulim אהרן, Sha’arכי in הוא הרן בן,that were in their ears, and brought them to Aharon. He took Arizal אחי אברם, והרן בא לתקן חטא אדם הראשון שעבד עבודה זרה, ולא די שלא תיקן, it from their hands and he bound it in a scarf, and made it אלא שגם עתה לא האמין בה’, אלא עד שיצא אברהם מכבשן האש כמו שאמרו ז”ל, ,into a molten calf; then they said, “This is your god, O Yisrael ולכן נשרף הרן באור כשדים, ואחר כך נתגלגל באהרן לתקן חטא הנזכר”. ”.which brought you up from the land of Egypt Parshas Ki Sisa 5776 | 1 Aharon saw and built a mizbeiach—לפניו ויקרא אהרן ויאמר חג לה’ מחר” ,״הרן״ contains the three letters of the name ״אהרן״ The name with the addition of the letter “aleph.” . Returning to the matter before him; Aharon called out and said, “A festival to Hashem of Aharon, he is Haran, the brother of Avram. Haran came to tomorrow!” He saw make amends for the sin of Adam HaRishon, who worshipped that Chur the son of his sister was rebuking them, and they Rashi comments in the name of the Midrash: —“ויבן מזבח לפניו “ :avodah zarah. Not only did he not make amends, but even on this killed him. This is what is meant by the words occasion, he demonstrated a lack of faith in Hashem, until Avram “And he built a mizbeiach before him,” and he understood from he who was“ —״ וַיִבֶן מִזְָּבּוחַ לפניו״ emerged from the fiery furnace unscathed . Therefore, Haran which can be revowelized was incinerated in Ur Kasdim and subsequently reincarnated slaughtered before him.” Additionally, he saw and said, “Better to read into Aharon, to make amends for the aforementioned sin. that the foulness be attributed to me and not to them.” Regarding the contention that Haran was obligated to make So, Aharon HaKohen chose to make the eigel for the people amends for Adam HaRishon’s sin of avodah zarah, he is referring rather than sacrificing his life for “kedushas Hashem.” He had to the fact that in the commission of the “cheit Eitz HaDa’as,” Adam already witnessed the murder of Chur, who had refused the “כי יודע אלקים כי ביום אכלכם ממנו ונפקחו עיניכם והייתם כאלקים and Chava were deceived by the nachash’s blasphemous words for G-d knows that on the day you eat of it your rabble’s request to make the eigel. Aharon figured that if Yisrael --יודעי טוב ורע” (Bereishis 3, 5): eyes will be opened and you will be like G-d, knowing good and killed him as well, there would be no hope of saving them or bad. “Every craftsman hates others of his craft; remedying their transgressions. The Gemara explains the matter “וירא אהרן ויבן מזבח לפניו, מה ראה, אמר רבי :(7a בנימין בר יפת Sanhedrin) אמר רבי follows אלעזר,G-d ate from the tree and created the world. Thus, you will be as Rashi explains: ראה חור שזבוח לפניו, אמר אי לא שמענא להו השתא, עבדו לי כדעבדו בחור, ומיקיים ”.like G-d, creators of worlds בי )איכה ב-כ( אם יהרג במקדש ה’ כהן ונביא, ולא הויא להו תקנתא לעולם, מוטב דליעבדו לעגל, אפשר הויא להו תקנתא בתשובה”. Clearly, there is no greater blasphemy than believing the nachash’s lies that it is possible to be like G-d. “Aharon saw and built a mizbeiach before him.” What did This is the basis of the Arizal’s contention that as a gilgul of he see? Rabbi Binyamin the son of Yefes said in the name of Adam HaRishon—who was guilty of the sin of avodah zarah— Rabbi Elazar: He saw Chur slaughtered before him. He figured: Haran was required to sacrifice his life and be consumed by the If I do not do as they wish, they will now do to me what they fire for the sake of “kedushas Hashem.” Yet, his act was not truly did to Chur, and they will fulfill through me the words of the “l’shem shamayim,” since he did not choose to enter the furnace passuk (Eichah 2, 20): “Should a kohen and a navi be killed until he saw that Avram emerged unharmed; he assumed that in the Sanctuary of Hashem.” As a consequence, there will he would emerge from the fire unharmed as well. Therefore, never be a remedy for them; therefore, it is preferable that אהר”ן he reincarnated into Aharon HaKohen to make amends for the they make an eigel—leaving open the possibility that they הר”ן aforementioned sin. This is alluded to by the name , which is will have a remedy by means of teshuvah.” with the addition of an “aleph.” Now, however, it behooves us to explore: (1) How exactly did Aharon make amends for Haran’s defective act of self-sacrifice? He Furthermore, we find a tremendous chiddush in the Midrash did not sacrifice his life as Chur did by refusing to make the eigel. (V.R. 10, 3). Aharon accepted upon himself the blame for making In fact, he actually made the eigel, thereby facilitating the people’s the eigel in order to save Yisrael from extermination. In this merit, avodah zarah. (2) From the words of the Arizal, it is apparent that the HKB”H chose him to be the Kohen Gadol, the one who performs “aleph” added to Haran’s name to form Aharon is instrumental in the the service on Yom HaKippurim in the Kodesh HaKodashim.
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