ומן המקדש לא יצא
“From the Mikdosh, he shall not leave” (Vayikra 21:11)
After detailing the laws governing Kohanim, the Torah turns to the unique requirements for the Kohen Gadol, one of which is that he may not leave the Beis HaMikdosh. Rashi explains that this does not mean that he may never leave the Beis HaMikdosh. Rather, it means that even if a close family member dies, he may not leave the Beis HaMikdosh to follow the funeral procession.
From the requirement to remain in the Beis HaMikdosh even if a close relative has died, the Gemara (Zevachim 99a) derives that the Kohen Gadol is permitted to continue serving there even at a time when he is legally classified as an onain - somebody whose close family member has died and has not yet been buried - even though other Kohanim are not permitted to perform the Divine Service in such situations.
Rav Shneur Kotler explains that the reason regular Kohanim are disqualified from serving in the Beis HaMikdosh at such a time is that their hearts are so overwhelmed with grief and their minds are so distracted by the recent turn of events that they are unable to joyfully serve Hashem with the proper focus and concentration. From the fact that the Torah obligates the Kohen Gadol to continue working in this situation, we can derive that even at a time when his close relative has died and has not yet been buried, he is expected to overcome his personal pain to the point that he can serve Hashem with complete perfection and joy as if nothing unusual had occurred.
Implicit in the command that the Kohen Gadol not leave the Beis HaMikdosh is a requirement for him to elevate himself above all of the temporary events and circumstances surrounding him and to remain constantly focused on and connected to Hashem. Although the extent of this obligation is unique to the Kohen Gadol, it opens our eyes to the ability that every person possesses to remain calm and tranquil even in the most trying of circumstances.
Similarly, Rav Nochum Zev Ziv, the son of the well-known epitome of composure the Alter of Kelm, points out that in the middle of a good night’s sleep after an exhausting day of travel through a scorching desert, Moshe's wife Tzipporah awoke to the sight of her husband being swallowed whole by an angel seeking to kill him (Shemos 4:24-25).
Many women encountering such a horrific image would scream and faint. Had Tzipporah done so, Moshe would have been killed, and with him would have been lost the hopes of redemption for the Jewish people. Upon her eventual arrival in the Heavenly Court, Tzipporah would be found liable for Moshe's death, the extinction of the Jewish people, and the destruction of the world that would be brought about by the inability of the Jews to escape Egypt and accept the Torah at Mount Sinai. Instead, she maintained her cool, acting with equanimity in assessing the situation and doing what needed to be done – giving her son a bris milah – in order to save Moshe’s life.
After relating this thought to his wife and family from his deathbed one Friday afternoon, Rav Nochum Zev concluded by admonishing them to similarly maintain their composure after his imminent death. He warned them not to become so absorbed in their mourning and grief as to inadvertently transgress one of the prohibited labors of Shabbos. The lesson of the Kohen Gadol and Tzipporah should inspire us to recognize the levels of inner calm and peace that can be reached through the study of Torah and Mussar. (R’ Ozer Alport)
