Lev 10:1-3
(1) Now Aaron’s sons Nadab and Abihu each took his fire pan, put fire in it, and laid incense on it; and they offered before יהוה alien fire, which had not been enjoined upon them. (2) And fire came forth from יהוה and consumed them; thus they died at the instance of יהוה. (3) Then Moses said to Aaron, “This is what יהוה meant by saying:
Through those near to Me I show Myself holy,
And gain glory before all the people.”
And Aaron was silent (וַיִּדֹּ֖ם אַהֲרֹֽן).
(1) Now Aaron’s sons Nadab and Abihu each took his fire pan, put fire in it, and laid incense on it; and they offered before יהוה alien fire, which had not been enjoined upon them. (2) And fire came forth from יהוה and consumed them; thus they died at the instance of יהוה. (3) Then Moses said to Aaron, “This is what יהוה meant by saying:
Through those near to Me I show Myself holy,
And gain glory before all the people.”
And Aaron was silent (וַיִּדֹּ֖ם אַהֲרֹֽן).
Rashi, France (1040-1105).
וידם אהרן AND AARON WAS SILENT — He received a reward for his silence. And what was the reward he received? That the subsequent Divine address was made to him alone and not to Moses also — for to him alone was spoken the section (vv. 9—11) dealing with those who are intoxicated by wine (see v. 8) (Zevachim 115b; Leviticus Rabbah 12 2).
Ramban- Rabbi Moses ben Nahman (1194–1270). The Ramban lived in Spain until his move to Jerusalem toward the end of his life.
VAYIDOM AHARON’ (AND AARON WAS SILENT). This means that he had cried aloud, but then he became silent. Or perhaps the meaning thereof is as in the verse, let not the apple of thine eye ‘tidom’ (cease).
Sforno, a 16th-century Italian rabbi and physician.
וידום אהרן, seeing he consoled himself after having been told that the death of his sons represented a sanctification of the name of the Lord.
Chizkuni, composed in mid-13th century.
וידום אהרן, “Aaron responded by accepting this silently.”This response is repeated by the prophet Ezekiel quoting G-d saying to him after the death of his wife (Ezekiel 24,17: האנק דום אבל מתים לא תעשה, “moan softly, do not observe the ritual of mourning for the dead.” (Rash’bam)
Rashbam (France, c.1080 - c.1160). One of Rashi's grandsons.
Tur HaAroch, 14th century
וידום אהרן, “Aaron remained silent.” Nachmaides writes that Aaron wept aloud, after which he remained silent. We find the same meaning of the word וידום in Lamentations 2,18 אל תדום בת עיניך, “give your eyes no rest (from weeping)!”
Megillah 18a:11
The Gemara relates: Rabbi Yehuda, a man of Kefar Gibboraya, and some say he was a man of Kefar Gibbor Ĥayil, taught: What is the meaning of that which is written: “For You silence is praise” (Psalms 65:2)? The best remedy of all is silence, i.e., the optimum form of praising God is silence. The Gemara relates: When Rav Dimi came from Eretz Israel to Babylonia, he said: In the West, Eretz Yisrael, they say an adage: If a word is worth one sela, silence is worth two.
The Gemara relates: Rabbi Yehuda, a man of Kefar Gibboraya, and some say he was a man of Kefar Gibbor Ĥayil, taught: What is the meaning of that which is written: “For You silence is praise” (Psalms 65:2)? The best remedy of all is silence, i.e., the optimum form of praising God is silence. The Gemara relates: When Rav Dimi came from Eretz Israel to Babylonia, he said: In the West, Eretz Yisrael, they say an adage: If a word is worth one sela, silence is worth two.
Abarvanel, Venice, c.1484 - c.1516 CE
Aaron was in so much pain that he couldn’t say anything at all. That’s why he was silent.
Sefat Emet, c.1860 - c.1900 CE
Aaron was quieting not only his voice, but his whole self. He did that because he wanted to hear G*d in this difficult moment, and to do that he had to quiet his whole self and listen.
Aaron was in so much pain that he couldn’t say anything at all. That’s why he was silent.
Sefat Emet, c.1860 - c.1900 CE
Aaron was quieting not only his voice, but his whole self. He did that because he wanted to hear G*d in this difficult moment, and to do that he had to quiet his whole self and listen.
Alan Morinis, Canada, b. 1949. Everyday Holiness, p. 140
In the book of Job, after listening to his so-called friends trying to comfort him, Job finally erupts with: "Be silent and I will teach you wisdom." In silence is wisdom, too. A wise person, therefore, is one who knows what to say and when to say it but also knows when to keep silent. And even a fool is judged wise just because he keeps silent.
Ibid, p. 144-145
The Mussar masters are referring to a silence that is life giving, not death dealing, entered voluntarily in pursuit of spiritual insight and wisdom. This is contemplative silence, taken on voluntarily as spiritual practice. A soul deprived of silences loses track of itself. It is afflicted. Sooner or later, it will in desperation seek its need, or capitulate to negative forces.
In the book of Job, after listening to his so-called friends trying to comfort him, Job finally erupts with: "Be silent and I will teach you wisdom." In silence is wisdom, too. A wise person, therefore, is one who knows what to say and when to say it but also knows when to keep silent. And even a fool is judged wise just because he keeps silent.
Ibid, p. 144-145
The Mussar masters are referring to a silence that is life giving, not death dealing, entered voluntarily in pursuit of spiritual insight and wisdom. This is contemplative silence, taken on voluntarily as spiritual practice. A soul deprived of silences loses track of itself. It is afflicted. Sooner or later, it will in desperation seek its need, or capitulate to negative forces.