The day that was crowned with 10 crowns (Shabbos 89b) arrived. The long awaited and anticipated day of dedication of the Mishkan - Rosh Chodesh Nisan - the day the Shechinah moved into the community. The opening verse of Parshas Shmini informs us that Moshe summoned the Kohanim - Aharon and his sons, as well as the ziknei Yisroel (elders of Israel). The Kohanim are necessary to officiate over the Korbanos for this occasion. What is the purpose of gathering the elders? Why the need for a distinguished dais to be present? At first glance, they were but spectators - onlookers like the rest of the Jewish nation. Rav Yoseif Salant z"l (in Be'air Yoseif) suggests a profound explanation. The nation was to inaugurate the sanctuary by first atoning for its major historical transgressions. Thus they were to bring to a se'er ezim (he goat) to atone for the sin of the sale of Yoseif. After selling Yoseif the brothers slaughtered a goat and attempted to convince their father that Yoseif had been devoured by a wild animal (Tanchuma, Shmini 3). Bnai Yisroel were further instructed to take a calf for an olah (burnt offering) to atone for the sin of the Golden Calf (Ibid 4). Before we begin a new slate and a new page in our glorious history, the Jewish people, one organic whole, past present and future, have to rectify the past.
There was a common denominator at the root of these two major sins. In both situations, the participants, the sinners, believed they were right and justified in their actions and they failed to consult with their elders to gain their approval and approbation. The brothers of Yoseif believed that Yoseif had the status of a Rodef (Sforno) - one who is pursuing others threatening to kill or harm them. They convened a court and pronounced their brother guilty. Their error lay in the fact that their grandfather Yitzchak was still alive and Shem and Ever were still functioning as a fount of knowledge, and the brothers should have consulted them. Similarly, Moshe, prior to ascending to Mount Sinai, deputizes Aharon and Chor (Shemos 24:14) in his absence, should a crisis develop. A catastrophe occurred! The people believed Moshe was dead and the way the Ramban understands the subsequent developments, they were not looking for idolatry but rather a replacement for Moshe. Once again, their motives might have been pure, but not only did they not consult the elders or Aharon and Chur, they rejected them. They killed Chur when he tried to stop them from making a golden calf, and Aharon chose the lesser of two evils by cooperating with the people (Sanhedrin 7B-8A).
The Jew looks backward to move forward. Interestingly, this is based on the verse (Devarim) "Ask your father and he will tell you; your elders and they will guide you". Moshe invites the elders to sit at the dais at the dedication of the Mishkan ceremonies, to highlight their importance, and to convey the message to the nation: as a bird cannot fly without wings, the Jewish people, taught Rabbi Akiva (Vayikra Rabbah 11:8), cannot advance without their elders.
How appropriate and necessary is this teaching especially for our days. It is frustrating to note that the smallest section of Igros Moshe (the response of Rav Moshe Feinstein z"l) is Chosen Mishpat. The reason is obvious; people don't ask questions regarding business practices. Rav Moshe is further known to have regretted the paucity of inquiries regarding priorities of tzedakeh, and which school parents should send their children to. When it comes to the mitzvah of peru u'revu, whether to have more children or not is more important than what to name a child, and too often inquiries are of the latter not the former. For so many of the sandwich generation, the privilege of having elderly parents and children - both require time, effort and resources - is not only trying, but often halachically challenging. Finally, parenting - when to be firm and when to be flexible - is also an area where guidance should be sought. These are but a few of the areas where we need our elders to guide us.