Parshas Acharei Mos – Ratzo, Shuv, and Entering in Peace
I began learning the opening of Parshas Acharei Mos this morning. The first verse returns to an event already described earlier in Parshas Shemini, before Tazria and Metzora: the passing of Aharon’s two sons, Nadav and Avihu, on Rosh Chodesh Nissan.
The pasuk states: “B’korvasam lifnei Hashem vayamusu”—they drew near before Hashem, and they died.
The Rebbe explains that what occurred with Nadav and Avihu was an intense movement of ratzo—a powerful longing and yearning to cleave to Hashem. Their love and desire for Godliness became so overwhelming that they could no longer remain within the limitations of this world. Their souls expired in that yearning, and they departed from physical life.
Yet, as lofty as this was, it was still not the ultimate purpose.
The true goal of avodah is not only ratzo, the upward rush of longing, but shuv—to return. After the soul rises in love and closeness to Hashem, it must come back and channel that inspiration into life, mission, and action in this world.
This idea is reflected in the Gemara’s account of the four sages who entered the Pardes, the hidden dimensions of Torah.
Regarding Ben Azzai, the Gemara says: “Hitzitz va’meis”—he gazed and died. His experience parallels, in a certain sense, the path of Nadav and Avihu: profound spiritual ascent that ended in departure from the world.
But regarding Rabbi Akiva, the Gemara says: “Nichnas b’shalom v’yatza b’shalom”—he entered in peace and emerged in peace.
At first glance, the main distinction seems to be how they came out. Ben Azzai died, while Rabbi Akiva returned safely. If so, why does the Gemara also stress that Rabbi Akiva entered in peace?
The Rebbe explains that this is the key to everything.
The way a person enters into spiritual experience determines how he will emerge from it.
If one seeks spiritual ecstasy for its own sake, there is danger in becoming absorbed in the experience itself. One may lose sight of the true purpose and fail to bring that holiness back into practical life.
But if one enters b’shalom—with inner balance, clarity, and the awareness that the purpose of closeness to Hashem is to fulfill Hashem’s will—then the entire experience is transformed.
When Hashem remains the center of the journey, a person will naturally ask: What does Hashem want from me now? How should this inspiration be used? What mission must be accomplished through it?
Then the result is not escape from the world, but return to the world with greater strength and purpose.
That is nichnas b’shalom v’yatza b’shalom.
One enters with peace, and therefore one leaves with peace.
The Rebbe also notes the Midrash concerning Nadav and Avihu—that they did not marry and were not involved in building life within the world. This too reflects the same theme. However lofty their yearning was, the Divine intention is not withdrawal from earthly responsibility, but sanctifying the world itself.
Our task is to take moments of inspiration, prayer, learning, and closeness to Hashem, and translate them into ma’aseh b’poel—real action.
To help another Jew.
To elevate the physical.
To live according to Torah in daily life.
To bring holiness into ordinary reality.
The purpose of ratzo is shuv.
The purpose of ascent is return.
And the ultimate goal is to make this world a dirah betachtonim—a dwelling place for Hashem below.