Sanctity and Humility
SHEMINI
Shmuel II 6:1–7:17
Sanctity and Humility
This week’s Haftarah teaches us an important lesson about sanctity and the true greatness one displays through honoring Hashem’s Presence. It revolves around the restoration of the sacred ark to its dignified place and the varied reactions to that ceremonious occasion.
The Return of the Ark
During the years prior to Dovid Hamelech’s reign, the ark, which served as the resting place for the Divine Presence, was erroneously brought into battle to assist the Jewish people in their war against the Philistines. This serious error caused the Jewish people to forfeit their most sacred vessel, and Hashem allowed His ark to fall into Philistine hands. After Hashem sent devastating plagues to the inhabitants of various Philistine cities who attempted to house the ark, the Philistines decided to return it to the Jewish people.
While the ark was en route to its dignified place, the Jewish people of Beis Shemesh failed to show proper reverence to the traveling “Home of Hashem,” and they were severely punished. The ark was therefore temporarily stationed in Kiryat Yearim until the Jewish people would merit its return (Shmuel I 4:1–7:2).
When Dovid Hamelech assumed his position of leadership, he immediately arranged for the return of the ark to Yerushalayim. Although the Torah openly states that the ark must be transported on Levite shoulders, Dovid Hamelech mistakenly understood that requirement to be limited to Biblical times when there were sanctified Levites worthy of carrying the Divine Presence’s resting place. Dovid therefore ruled that since no Levite in his generation was worthy of doing so, the ark should instead be placed on a new wagon and transported by the prevalent mode of transportation (Aderes Elyahu to Divrei Hayamim I 15:2).
Uza and the Sacred Ark
Our Haftarah continues and states that after the cattle-drawn wagon began traveling, the cows slipped away from their harness, and a person named Uza mistakenly extended his hand to prevent the ark from falling.
According to Malbim, Uza, by taking the liberty of grabbing hold of the ark that housed Hashem’s Presence, showed tremendous disrespect. Uza should have realized that Hashem’s Presence would undoubtedly protect Its home (Malbim to Shmuel II 6:6). Radak points out that the cattle had slipped away from their harness because of the intense sanctity that permeated the wagon area (Radak ibid).
Hashem responded to Uza’s act and punished him on the spot. Dovid was gravely saddened by the tragedy, in part because of his mistaken ruling, and discontinued the transport of the ark. In the interim, he arranged for it to be stationed in the house of a Levite named Oveid Ha’Adomi.
Dovid Hamelech’s Boundless Joy
After Hashem blessed Oveid’s family with numerous multiple births, Dovid saw that extraordinary grace as a sign of Divine favor and resumed the ceremonious transport of the ark to Yerushalayim.
For every six steps taken by the Levites who carried the ark, Dovid offered sacrifices. He personally led the procession and danced barefoot with boundless joy in front of the ark.
When Michal, his wife, saw this public display, she scornfully rebuked him for lowering his royal stature. Dovid responded that he was honoring his kingship by honoring Hashem—and that he would have gladly humbled himself even further (Metzudos Dovid on Shmuel II 6:20–22).
Rambam places Dovid’s response in perspective:
“The joy that one rejoices over performing a mitzvah and over the love for Hashem Who commanded all mitzvos is a great act of service… One who is haughty and displays personal honor or prestige [during such settings] is sinful… Whoever lowers himself and lightens one’s body during those times is great and honorable and serves Hashem out of love… True greatness and honor is to rejoice in Hashem’s Presence.” (Hilchos Lulav 8:15)
Uza, by contrast, failed to realize the intense sanctity of the ark and treated it with casual familiarity. Dovid, however, was deeply attuned to the Presence within it and responded with reverence and joy.
Nadav and Avihu’s Incense Offering
This week’s Parsha records another reaction to the reuniting of the Divine Presence with the Jewish people—and Hashem’s response.
After Hashem forgave the people for the golden calf, He returned His Presence by sending down fire to consume the offerings in the Tabernacle. This fire remained with them until the building of the Bais Hamikdash.
Two of Aharon’s sons, Nadav and Avihu, deeply moved by this revelation, sought to express their appreciation by bringing an incense offering in the innermost chamber (Toras Kohanim Shemini 22).
Seforno explains that incense offerings served as expressions of appreciation to Hashem for His daily acceptance of communal offerings. Aharon’s sons wanted to honor this Divine intimacy with a spontaneous offering (Seforno to Vayikra 10:1; Shemos 30:1).
Entering Hashem’s Inner Chamber
Ohr Hachaim explains that Aharon’s sons relied on their spiritual status to enter the inner chamber. While not yet restricted to Yom Kippur, it was understood that entering without express permission was inappropriate.
Their assumption, though sincere, led to their punishment. The Torah later states, “I will be sanctified through My choicest ones” (Vayikra 10:3). Rashi quotes Chazal, who explain that Hashem had foretold sanctification through His “glorious ones” (Shemos 29:43).
This tragic moment taught the Jewish people that intense spiritual moments require not only passion but also precise adherence to reverence and humility.
Reverence at the Western Wall
This lesson remains relevant for those privileged to visit the Western Wall. Chazal teach that a measure of Hashem’s Presence remains at that sacred site to allow ongoing connection during exile (Shir Hashirim Rabba 2:4).
Even amid longing and mourning, we may sense closeness to the Divine. Like Dovid Hamelech, we must respond to that Presence with humility, reverence, and unfiltered love.
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Date: April 24, 2025
