When one studies Torah, one is not just learning about the history and laws of the Jewish nation. Studying Torah is about learning life skills on a range of levels. In Parasha Shemini, we have the opportunity to learn about the hazards of letting our emotions decide our judgement of other people’s actions, and we do this through Moshe.
Moshe had a temper. It's a fact that we don't often think about because… well because he is Moshe. He is the ultimate eved Hashem, and is even called out in the Torah for his great humility. And while that is true, it is also true that there are several references to him reacting in anger. Some people have, perhaps, read that statement and felt offended at the presumption of negative traits. On the contrary, the idea of Moshe having a temper attests to the fact that he had enough passion to lead our stiff necked ancestors. Even more importantly, in every case of anger that is expressed in the Torah, Moshe’s primary reaction is about the honor due Hashem or protecting the Jewish people (even from themselves).
In Parshas Shemini, Moshe's emotion are very complex. The Mishkan is finally ready to be inaugurated. In the midst of the elaborate santicifaction ceremony for which has prepared for days, Nadav and Abihu are struck down for bringing an unasked for offering. Their deaths must be overlooked so that the sanctification can be completed, so Moshe must help his brother and two nephews put off their reactions. Aaron and his sons go on to a series a specific offerings. But something seems to have gone wrong in the completion of the ceremony, at least according to Moshe, for the Torah suddenly states: "Moshe inquired insistently about the he-goat of the sin-offering for behold it had been burned! And he was wrathful with Elazar and Itamar, Aaron’s remaining sons" (10:16).
Hashem commanded very specific steps and sacrifices for the day that the Mishkan was sanctified. Several of the sacrifices were meant to be eaten by the kohanim, Aaron and his sons, including the he-goat of the sin offering. Why then, Moshe needed to know, did they burn it?
The Torah’s words that Moshe “inquired insistently” and “was wrathful” tell us that he was led by his emotions in his reaction. Perhaps Moshe saw this as the kohanim being unable to take and follow instruction, that they could not truly serve Hashem properly. More humanely, perhaps he was worried that Elazar and Itamar had also, like their brothers, performed the service improperly and that they too might die. However, as Hashem did not appear to react, as he had with Nadav and Abihu, Moshe’s strong actions speak of underlying emotion driving him forward.
To conclude the situation, Aaron stepped in and said: “Was it they who this day offered their sin offering and their elevation offering before Hashem? Now that such things befell me - were I to eat this day's sin offering would Hashem approve?" (Vayikra 10:19).
In stepping between Moshe and his sons, in declaring his role and responsibility, Aaron was also explaining to Moshe that the deaths of Nadav and Abihu had effected the inauguration, even without their stopping and reacting. Aaron, Elazar, and Itamar were all now in a state known as onen. It is the first stage of mourning - after the death but before the burial. An onen is very limited in the performance of mitzvot, even if they are kohanim performing a service in the Mishkan or Beis Hamikdash.
Being both onanim and kohanim, Elazar and Itamar could not participate in most of the offerings. As the Kohen Gadol (high priest), however, Aaron was allowed to perform the offerings. As for why two goats and the meal offering were eaten but one sacrificed goat was not, Aaron’s response implied enough to remind Moshe that the goats that were eaten were sacrifices ordered specifically for the inauguration and were therefore allowed to be consumed, whereas the he-goat of the sin offering was actually an offering of Rosh Chodesh and could not be consumed by an onen, even the Kohen Gadol. The first two could be offered by Aaron and eaten by the priests, the third had to be burnt whole since none of them were permitted to eat it.
When Moshe saw the sacrifices done differently than he had instructed, he reacts with emotion he grows irate with a holy passion to do Hashem’s will properly. He investigates and lays blame rather than asking questions. But in pasuk 10:20, after Aaron has defended his sons and explained the halachic nuances, Moshe is humbled - and here is the lesson to be learned. While the verse simply says "Moshe heard and it was good in his eyes," the Midrash tells us that Moshe declared that he had forgotten the law that Aaron had just retaught him.
Parshas Shemini is where Moshe recognizes the price of temper. Vayikra Raba points out that ''because Moshe became angry at Elazar and Itamar, he forgot the laws of mourning." It is interesting to note that we can know, from future incidents, that Moshe does not completely lose his temper. Indeed, according to many commentaries, he lost his ability to enter Eretz Yisrael because, in a moment of temper, he struck the rock rather than speaking to it to draw forth water.
Just as Moshe could have quietly apologized rather than declare that he had forgotten the law and thus humble himself before the people, the Torah did not have to include these details. But everything in the Torah is meant to help us grow as individuals. Right now, we are living in a time of great tension. People have many emotions quivering under the surface as they try to put on a good face. Let us remember to hold back out judgements on each others’ behavior because far too often there are facts we do not know and reasonings we may have forgotten.
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