First of all, I want to take this opportunity to extend condolences to Asher on the loss of your father, alav hashalom. What was his name?

Eliyahu ben Porchah Avrahami.

Eliyahu ben Porchah Avrahami. The neshama should have an aliyah. We extend our condolences. We were not able to participate in the shiva in Eretz Yisrael or the shloshim, and may Hashem comfort you among the mourners of Zion and Jerusalem, and may you know no more sorrow.

Additionally, today is the yahrzeit of Mr. Redlich’s father, Reuven ben Shlomo.

It is similar to the concept of having two Adars—Adar Rishon and Adar Sheini. When the passing occurred in a regular Adar, and now there are two Adars, we observe the yahrzeit twice to fulfill all opinions. If there is only one Adar, then it is observed once. But when there are two Adars, we commemorate it in both.

This reminds us of Pesach Sheini—that when something was missed, one is given another opportunity to make it right.

So too with a yahrzeit—it gives us another opportunity to remember, to reconnect, and to elevate.

Let us connect this to today’s portion of the Chumash.

Today’s portion speaks about a very powerful and exciting moment in Jewish history—the erection of the Mishkan. For seven days, Moshe Rabbeinu served and prepared the Mishkan, assembling and disassembling it daily. But the Divine Presence did not yet dwell within it.

It was only on the eighth day—Yom HaShemini—that the Shechinah descended. It was an extraordinary moment.

Yet, on that very same day, a tragedy occurred.

Aharon had four sons. Two of them—the older sons, Nadav and Avihu—passed away on that very day, which was Rosh Chodesh Nissan, a time of immense joy.

A halachic discussion arose regarding whether the Kohanim could eat certain korbanot.

In addition to the inauguration offerings, it was also Rosh Chodesh, which had its own korbanot. Furthermore, the Nesi’im were bringing offerings, beginning with Nachshon ben Aminadav from the tribe of Yehudah.

The question was whether Aharon and his sons, who were in a state of onus (mourning), were permitted to eat from these korbanot.

Generally, an onen is not permitted to eat kodshim. Moshe Rabbeinu initially thought that since there was a special instruction to eat the korban of the eighth day, it should apply to all korbanot.

However, Aharon disagreed. He held that the special allowance applied only to the inauguration offerings, not to the regular Rosh Chodesh korban.

Moshe became upset and questioned why they had burned the korban of Rosh Chodesh instead of eating it.

Aharon responded that the instruction to eat applied only to the unique korbanot of that day, not to the regular ones.

The Torah then says: “Vayishma Moshe, vayitav be’einav”—Moshe heard, and it was good in his eyes.

This means that Moshe accepted Aharon’s reasoning. He admitted that he had either not heard this distinction, or, according to another interpretation, that he had heard it but forgotten.

In either case, Moshe Rabbeinu openly acknowledged the truth.

This teaches an extraordinary lesson: even Moshe Rabbeinu, the greatest of prophets, was not ashamed to say, “I was mistaken.”

Today, people often struggle to admit mistakes. But Moshe not only admitted it—he publicly affirmed that Aharon was correct.

Why did Moshe make this error?

Rashi explains that whenever Moshe Rabbeinu became angry, he made a mistake. This is one of several instances in the Torah where this occurs.

Anger clouds judgment. Even justified anger can lead to error.

We see this in other cases as well: after the war with Midyan, when Moshe became angry, he forgot certain halachot. Similarly, when he struck the rock, it stemmed from anger.

The lesson is clear: one must avoid anger, as it impairs clarity and leads to mistakes.

At the same time, there is a deeper distinction between Moshe and Aharon.

Moshe represents the attribute of Torah—strict law and consistency. Aharon represents kindness—adjusting to the situation and understanding the nuances.

Their disagreement reflected these two approaches.

We now turn briefly to Parshas Para.

This Shabbos, we read an additional portion—the portion of the Red Heifer, Parah Adumah.

During this period, we read four special portions: Shekalim, Zachor, Parah, and HaChodesh.

Parshas Parah is read before Parshas HaChodesh, even though chronologically HaChodesh was given first.

Why?

Because before we can prepare for Pesach, we must be spiritually purified.

The Parah Adumah purifies one who has come into contact with death. Spiritually, this represents teshuvah.

To be alive spiritually means to be connected to Hashem. When one becomes disconnected, it is considered a form of spiritual death.

Teshuvah restores that connection—it brings a person back to life.

The Parah Adumah is unique in that it was performed outside the Beis HaMikdash. This teaches that even someone who is distant, even outside, can return and be purified.

And this is a lesson for everyone.

One should never feel complacent. Even a tzaddik must continually strive to grow. No one can rely on themselves entirely.

We must always carry the “ashes of the Parah Adumah” with us—meaning, the awareness that we must constantly reconnect to Hashem.

Through this process of teshuvah, we prepare ourselves for renewal—for HaChodesh—and ultimately for redemption.

May we merit the coming of Moshiach, speedily in our days.