1. The Torah’s Non-Linear Narrative
There is something very interesting in today’s portion of Chumash. Even a simple reading reveals that the Torah does not always follow a chronological sequence. Sometimes, the jumps are so dramatic—back and forth—that it begs the question: why did the Torah choose to present events in this way? What is the reason for these narrative shifts?
In today’s Parsha, Ekev, we read Parsha Revi, which follows Parsha Shlishi. In Parsha Shlishi, Moshe Rabbeinu recounts the story of the Jewish people’s failure with the golden calf. As Rashi points out at the beginning, Moshe was reviewing history and rebuking them for their actions before his passing.
Moshe describes how the people approached Aharon, who then helped them make the golden calf. Moshe came down with the Luchas—the tablets—and upon seeing what happened, he broke them. He then went back up to pray for another forty days, asking Hashem to forgive Bnei Yisrael. The Parsha details his prayers at that time.
2. The Second Luchas and Their Placement
At the end of yesterday’s Parsha, Moshe finishes recounting these events. Today’s portion begins with Hashem instructing Moshe: after those second forty days, carve out two stone tablets like the first ones (which were broken), bring them up to Har Sinai, and Hashem will inscribe upon them what was written on the first Luchas. Moshe is told to place these new tablets in the Aron—the Ark.
This ties into a point from Gemara Brachas that we are learning now: even broken Luchas belong in the Aron. The Gemara explains that just as broken tablets are kept in a place of honor, so too a Talmid Chochom—a Torah scholar—who forgets his learning due to age or other circumstances still deserves respect and belongs “in the Aron.”
3. The Sudden Narrative Jump: Aharon’s Passing
Moshe recounts making the Aron and placing the Luchas inside. It seems like he has finished telling this story—the Luchas have been placed in their resting place.
But then comes Passuk Vav: suddenly, without warning or transition, we jump ahead thirty-eight years! The Torah says that Bnei Yisrael traveled from Be'erot to Moserah where Aharon died and was buried there. This is a huge leap from events immediately following Yetziyas Mitzrayim (the Exodus) to nearly forty years later.
The narrative continues with two or three Pesukim about Shevet Levi and other details before returning in Passuk Yud to earlier events surrounding receiving the Luchas. Rashi explains that these details are inserted here to add information not previously mentioned but acknowledges that their placement seems out of order.
4. Why Is Aharon’s Death Mentioned Here?
Rashi addresses why Aharon’s death appears here between discussions of the Luchas. He explains that it is as difficult for Hashem when a Tzadik—a righteous person—passes away as it was when the Luchas were broken.
The breaking of the Luchas represents a loss of Torah in this world—Torah is our wisdom and holiness as a people. When a Tzadik who teaches Torah passes away, it is similarly painful because their ability to influence others and transmit Torah ends with their passing.
This connection helps us understand why these two events are juxtaposed: both represent an irreplaceable loss for Am Yisrael and for Hashem Himself.
5. The Unique Loss of Tzadikim
The passing of a Tzadik is not just an individual loss but impacts all those around him. While sometimes there may be an elevation for the soul of the Tzadik himself, those left behind lose someone who made Hashem great in this world through teaching and example.
This is why we say Kaddish on a Yahrzeit: during their lifetime, they sanctified Hashem’s name through action; after their passing, we strive to fill some part of that void by continuing their legacy.
6. Lessons from Rabbi Levi Yitzchak’s Mesirus Nefesh
Rabbi Levi Yitzchak was exiled at the end of his life and passed away far from home under harsh conditions. He was not only an extraordinary scholar but also showed tremendous devotion to Yiddishkeit under extreme circumstances.
Despite knowing he endangered his life by fighting for Judaism, he continued with true mesirus nefesh—self-sacrifice—to keep Jewish life alive even when it meant suffering greatly at the end of his life.
The day of his passing on Chof Av should inspire us all to reflect on our own dedication. While we may feel our challenges are significant—whether coming to Minyan or keeping kosher meticulously—they pale compared to what true Tzadikim endured for Torah and mitzvos.
7. Our Responsibility After Their Passing
The statement “Every person must say: when will my deeds reach those of Avraham, Yitzchak, and Yaakov?” reminds us that each Jew must strive to emulate great leaders on our own level.
The loss of Tzadikim like Rabbi Levi Yitzchak leaves a gap in this world because what they accomplished cannot be replaced by anyone else doing exactly what they did. We must try to step up and do whatever we can in our own way to continue their work.
8. The Value of Influence Within This World
While there are spiritual advantages after a Tzadik passes away—certain barriers no longer exist—our focus remains on serving Hashem within this physical world (Lematam Asarah Tefachim). That is why we say Kaddish here below: because it is specifically through action in this world that Hashem’s name becomes truly great.
This longing for redemption reflects our desire for Tzadikim’s presence among us physically (Biyisrael Moshiach Tzidkeinu bimheira veyameinu amein) so they can continue inspiring us directly within our tangible reality.