Parashat Shemini

Hebraic Studies.

With Dr. Rabbi Reuven ben-Avraham, PhD.

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*Also note that some minor alterations have been made relating to Names and Attributes having been corrected.

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וַיֹּאמֶר עוֹד אֱלֹהִים אֶל-מֹשֶׁה, כֹּה-תֹאמַר אֶל-בְּנֵי יִשְׂרָאֵל, יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב, שְׁלָחַנִי אֲלֵיכֶם; זֶה-שְּׁמִי לְעֹלָם, וְזֶה זִכְרִי לְדֹר דֹּר.

Shemot- Exodus 3:15. (MEC).

*And Elohim said moreover unto Moshe: ‘Thus shalt thou say unto B’nei Yisrael - the Children of Israel: יְהוָה, the Elohey of your fathers, the Elohey of Avraham, the Elohey of Yitzchak - Isaac, and the Elohey of Ya’aqov - Jacob, hath sent me unto you; this is My Name FOREVER, and this is My Memorial unto all GENERATIONS.” Shemot- Exodus 3:15. (JPS).”

Parshat Shemini

שְׁמִינִי פָּרָשָׁה

Leviticus 9:1 to 11:47.

Introduction:

To set the scene, we may recall that in Shemot - Exodus chapter 9 we read the following;

“And let them make Me a Mikdash - מִקְדָשׁ - Sanctuary), that I may dwell among them.” Shemot - Exodus 9:8. (JPS).

Let us look further into the two names given for the Sanctuary:

Upon reading the above verse, there is a question that arises, for we do need to look at both of the words “Mikdash” and “Mishkan” and ask ourselves; ‘what is the difference between these two titles?

“Mikdash” is usually translated as “Sanctuary” but it literally means “a holy place”, both in Ivrit - Hebrew and even in English (from the Latin “Sanctus):

“Mikdash” - מִקְדָשׁ is made up from a combination of “Kadosh” - קֹדֶשׁ - “Holy”, or even as “set aside”, and “Makom” means “Place”. Thus, Elohim was asking Moshe - Moses for there to be a Holy Place where the community can go to be engaged with Him!

Whilst in the remainder of Parsha Terumah, and in the remainder of Exodus, “Sanctuary”, or “Tabernacle” means a “moveable tent”, and we know it is also referred to in Ivrit - Hebrew as the מִשְׁכָּן - “Mishkan” and not מִקְדָשׁ - “Mikdash”.

“Mishkan” simply means “dwelling place”. The root of “Mishkan” is shared by words meaning “dwelling close by”, such as “shachen”, “neighbour. Thus Elohim is saying, “Let them make Me a sanctuary so that I may dwell among them.”

Thus was the “Mishkan” the temporary “Mikdash” - Tabernacle, or is it the permanent “Mishkan”? Thus there is a difference in the title, but it does seem that the “Mishkan” and the “Mikdash” are essentially, ‘functionally’ and ‘theologically’ one and the same!

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Parshat “Shemini”:

We now return Parsha “Shemini” chapter 25 which is the 26th weekly Torah portion in the Jewish liturgical year, and the third in the Book of Vayikra - Leviticus. “Shemini” - שְׁמִינִי means “eighth” in Hebrew, referring to the eighth day after the inauguration of the priests.

This Parashat covers the consecration of the “Mikdash” - מִקְדָשׁ, the “Sanctuary”, or “Tabernacle”. Then there is the matter of the deaths of ‘Nadab’ and ‘Abihu’, in addition it covers our dietary laws of kashrut!

But first let us read the relevant verse:

“And it came to pass on the eighth day, that Moshe - Moses called Acharon - Aaron and his sons, and the elders of Israel.” Vayikra - Leviticus 9:1. (JPS).

I am sure we all understand that this is a powerful Parashat, for a number of weeks and many chapters, we found what we could well call; the longest prelude in the Torah! Previously we have read of the preparations for the moment at which Elohim, blessed be He, would bring His Presence to rest in the midst of the people. As we know well there have been five Parshiyot (Terumah, Tetzaveh, Ki Tissa, Vayakhel & Pekudei) describing the instructions for building the Tabernacle. Two further parshiyot (Vayikra & Tzav) details the sacrificial offerings to be brought there. Thus all is now ready. Then for seven days the Priests, being Acharon - Aaron and his sons have been consecrated into office. Now comes the eighth day when the service of the “Mishkan” will commence.

Thus it was on the “eighth day”, after the seven days of their inauguration, Acharon - Aaron and his two sons begin to officiate as kohanim (Priests); a fire issues forth from Elohim, blessed be He, to consume the offerings on the altar, and the divine presence comes to dwell in the Sanctuary and with the people.

However:

“And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before יְהוָה (the LORD), which He had not commanded them. And there came forth fire from before יְהוָה, and devoured them, and they died before יְהוָה. Vayikra - Leviticus 10:1-2. (JPS).

It was sad to read that Acharon’s two elder sons, ‘Nadav’ and ‘Avihu’, offer a “strange fire before Elohim, which He commanded them not.” For them it was worship that arose out of their own wills and having done this they died before Elohim. Acharon - Aaron becomes very silent in face of this tragedy re his sons. Moshe and Acharon subsequently disagree as to a point of law regarding the offerings, but Moshe concedes to Acharon and concludes that Acharon was correct.

Also in “Shemini” there are also laws of ritual purity, thus the people of Israel are enjoined to “differentiate between the impure and the pure.”

“And that ye may put difference between the holy and the common, and between the unclean and the clean.” Vayikra - Leviticus 10:10. (JPS).

Elohim also included a command’s re the kosher laws:

Elohim, blessed be He, spoke to Moshe and to Acharon, telling them to state the following to the people.

“And hwhy spoke unto Moshe and to Acharon, saying unto them: And יְהוָה spoke unto Moshe and to Acharon, saying unto them: Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat. Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you.” Vayikra - Leviticus 11:1-4. (JPS).

Although the chapter continues with so much more, including not to eat of the swine, as well as detailed reasons on which fish we can and cannot eat!

Thus we were given how to identify the animal species that are permissible and that which is forbidden for consumption. Land animals may be eaten, but only if they have split hooves and also chew their cud. Whilst fish must have fins and scales, and there is also a list of non-kosher birds provided, and well as a list of kosher insects being the four types of locusts.

“All winged swarming things that go upon all fours are a detestable thing unto you. Yet these may ye eat of all winged swarming things that go upon all fours, which have jointed legs above their feet, wherewith to leap upon the earth; even these of them ye may eat: the locust after its kinds, and the bald locust after its kinds, and the cricket after its kinds, and the grasshopper after its kinds.” Vayikra - Leviticus 11:21-22. (JPS).

Also in “Shemini” there are some of the laws of ritual purity, including the purifying power of the “Mikvah” (a pool of water meeting specified qualifications) and the wellspring. Thus the people of Israel are continually enjoined to “differentiate between the impure and the pure.”

Nevertheless a fountain or a cistern wherein is a gathering of water shall be clean; but he who toucheth their carcass shall be unclean. Vayikra - Leviticus 11:36. (JPS).

“The woman also with whom a man shall lie carnally, they shall both bathe themselves in water, and be unclean until the even.” Vayikra - Leviticus 15:18. (JPS).

Elohim spoke unto Moshe, saying:

“ ... Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be קְדֹשִׁים - holy; for I, יְהוָה (The LORD) your Elohim am קֹדֶשׁ - Holy.” Vayikra - Leviticus 19:2. (JPS).

For an answer the above verse, we should turn towards the teachings of our beloved Torah.

The Torah commands us to be “holy for Elohim is Holy”. We may often at this verse and think in relation to our own lives. Of course the thought will come up with possibly this; “This is just too much to ask of us!” For lets face it “with all my imperfections, how can I be holy?”

Regardless the situation we will find ourselves in, think of this. In order to become holy we need try to do a lot better. Because for each one of us need to strive to be better than we were the day before. When dealing with change, we too can strive for holiness. It’s not the change itself that defines us; rather it is the way in we will approach that change in our lives that makes for holiness, or being a better faithful one in Him! The Torah does not ask us to be perfect or to adjust to every curve ball that is thrown our way without the blink of any eye. Rather, we are asked to take on each challenge, and to be the best version of ourselves in at any given situation!

The text lends this chapter some special weight when it instructs Moshe to gather the entire people to hear it, something that does not often occur in Vayikra - Leviticus, however we must also realise it is mostly directed at the priests. Indeed, many of the instructions laid down in Chapter 19 etc, would, if observed, produce a society of high standards: “Respect your parents”, “Leave part of your harvest for the poor and the stranger”. Thus, do not steal, embezzle, or lie; do not oppress your fellow man; don’t delay payment to your employees; don’t curse the deaf or trip the blind; don’t pervert justice; don’t go around bearing tales; don’t nurse a grievance, or take revenge, or hold a grudge; respect your elders and protect the stranger; don’t cheat in business; and, in the middle of the chapter, the ringing and nearly impossible challenge to love your neighbour as yourself!

There is no doubt that holiness seems to involve both a moral and a ritual state of mind and it is to be pursued.

*Our tradition has resolved the tension between the command and the warning by pointing to another meaning of the word קְדֹשִׁים - “kedoshim”, the word normally translated “holy.” In many passages in the Bible, words that mean “holy” imply separating or distinguishing. Relying on this usage, tradition explains קדושים תהיו or Kedoshim Tihyu, meaning “You shall be holy” or “You shall be holy or separate.” This usage can be observed in the laws of the Sabbath: when we are commanded to make the Sabbath holy, the meaning is that we are to separate the Sabbath day from weekdays through special observances.

Just think of this analogy, when we are told “Ye shall be קְדֹשִׁים - holy”, for I, יְהוָה your Elohim am קָדוֹשׁ - Holy.” the meaning would be that we are commanded to separate ourselves from bad practices, such as the forbidden relations listed twice. The injunction could imply separating ourselves from other nations, in accordance with the heading of the teaching above:

“After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes. Mine ordinances shall ye do, and My statutes shall ye keep, to walk therein: I am יְהוָה your Elohim.” Vayikra - Leviticus 18:3-4. (JPS).

The injunctions to be holy would imply that, as Elohim, blessed be He, is separate and different from the world and everything that is in it, we are expected to be different from the other nations in holding ourselves to a much higher standard.

The sad fact is that over the ages, our very own rabbis have introduced into our Hebraic lifestyles, things that are completly forbidden, for we should have nothing to do with spirits, etc, yet they pray to the dead, and yet at Sukkot in the Sukkah, but what is usually there on the wall - “Ushpizin” that has seven ‘worthies’ who are Avraham, Yitzchak - Isaac, Ya’aqov - Jacob, Moshe, Acharon - Aaron, Yosef - Joseph, and Dovid - David.

However, we have been very clearly told:

“Turn ye not unto the ghosts, nor unto familiar spirits; seek them not out, to be defiled by them: I am יְהוָה your Elohim.” Vayikra - Leviticus 19:31. (JPS).

This Parasha has contained a great deal, however below is a summary of the complete Parashat;

1st & 2nd: The Parsha began on Nissan 1, 2449. The seven-day inauguration of Acharon and his sons was completed and the ceremonies for the Mizbeach’s - Altar’s consecration had begun. Over 40 offerings would be brought on that first day, each requiring the direct ministrations of Acharon. Acharon blessed the nation with the standard priestly blessing after which Moshe and Acharon blessed the nation with the special Bracha of Tehillim - Psalm 90.

3rd: The deaths of Nadav and Avihu are recorded at the very same time that fire descended from heaven to light the Mizbeach - Altar. Their cousins removed the bodies of Nadav and Avihu from the courtyard of the Mishkan. Moshe instructs Acharon and his two remaining sons, Elazar and Isamar, that they are forbidden to overtly mourn the deaths of Nadav and Avihu in the standard manner. It is from here that we are taught the standard practices of Kriyah - tearing of garments, and of mourners not cutting their hair.

4th & 5th: Moshe instructs Acharon and his sons to continue the service of the Mizbeach’s consecration. The first recorded difference in Halachik - Hebrew Laws rulings is recorded between Moshe and Acharon as it pertained to the eating of the Rosh Chodesh - ‘Head of the month’ offering.

6th: The basic laws of Kosher and non-Kosher animals, fish, and fowl are recorded. Note that verses 11:4-7 is one of the established proofs for the divine authorship of the Torah.

7th: The basic laws of purity and impurity are recorded. It is important to clarify that the Torah does not associate “Tummah” - impurity and “Taharah” - purity with good and bad. The entire process involves the concept of life and death and the symbolic emphasis that the Torah places on serving Elohim with optimism and vigor. So long as there is life there is the opportunity to grow in our relationship with Elohim, blessed be He.

The question of “Why are we commanded to keep Kosher?” is answered in chapter 11:44-47. The Torah clearly states that the reason to keep Kosher is to emulate Elohim’s Sanctity. Sanctity - “Kedusha” means being ‘Set apart’ and ‘different’. Just as Elohim is apart from all things and divine in every way, so too are we to be strong in our faith and be ‘set apart from all other nations and peoples’, also be different in the manner of our eating!

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The “hebraicstudies” motto is, and it clearly states;

“The More Torah, the More Life”,

For אֱלֹהֵיכֶם יְהוָה (the LORD our Elohim) is the One who gave us our Life!”

ברך שמו הקדוש, ‘Barukh shemo hakadosh’- blessed be His Holy Name.

May you be richly blessed, as you follow our wonderful faith, and Keep Shabbat and the Yom Tovim, saying your prayers daily and the blessings before food, etc!

Dr. Rabbi Reuven ben-Avraham, PhD.

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