Parsha Shemini – the “Eighth” 5774
Torah: Vayikra (Leviticus) 9:1-11:47
Haftarah: Shmuel Beth (2 Samuel) 6:1-7:17
Brit
Chadasha: Mark 9:1-13
Luke 18:1-20:26
They had just completed the seven days of
installation of the priests. The eighth day was a whole new level, based
upon the prior seven. HaShem had brought down His glory to man and now it
was their turn to start.
We
learned recently that although Yisrael was not authorized to mix plant fibers, yet we find that the kohen’s garments have
both kinds woven together. In today’s
portion, among other things, we are taught the various kosher/acceptable food
sources, which are contrasted with those ‘tamei’/unacceptable sources. A person was to not only refrain from eating
them, he/she was not to touch such items.
But
this is how HaShem sets things apart for His glory, His greater purpose: skins from unclean animals were covering the
tabernacle! And the closer you moved to the center, the materials increased in
value – brass laver and altar, and moving in you come to the golden altar for
the incense, then on to that most Holy place, where the ark of the covenant
abode, with the golden cherubim.
There were prescribed offerings – both sin offerings and burnt offerings
on this day. The result? the Shekinah consumed the offering. The sons of Aharon -- Nadav and Abihu got
caught up in the moment (offering incense improperly), and paid a terrible
price -- their lives were stopped short in front of everybody.
Many have speculated the cause, and even the effect of their
actions. Cited causes have included disrespect for Moshe's teaching, not
living pure lives, drinking / working under the influence, getting caught up /
careless with details, doing it wrong / not up to standards. The single
reason, making the most sense as a given cause, is the direct, deliberate,
purposeful use of strange fire -- they did it their way.
Some scholars would say that – in the instant
before the fire consumed the boys – G-d
explained His joy in their spirited and creative worship toward Him, and of His
need th take them Home, because of Israel's inability to understand. This just goes to show how far people go to
call white black and black white – people try to explain the situation without
the concept of sin, and each person’s responsibility for his/her own actions.
Aharon was ordered by HaShem to take neither the time nor the
actions to grieve for the boys (his sons), but rather continue with the service
of the tabernacle. The joy of the Shekinah – G-d's
Glory/Presence with Israel was a much bigger picture than the loss of his own
sons. Aharon felt it was hypocritical to "eat the sacrifice with
joy", he ordered his portion to be included with the burned portion.
Moshe felt Aharon was wrong, but accepted his brother's decision.
It has been previously stated that Aharon
was a voice to Moshe and that Moshe was a G-d to Aharon. Looking at that statement in the light of
this situation, one could say that Moshe, like Adonai, has the unchangeable
standard, the Torah. That Torah is
G-d’s standard,
which is applicable to all people.
Aharon, on the other hand, has the view that all people are in individual
circumstances. They must be individually
lifted up to meet that Torah’s immutable truth in order to apply it effectively
(see Likutei Sichot, vol. 17, pp 113-116).
After the discourse regarding acceptable sacrifices and
unacceptable ones. The Scriptures turn to e subject of food, for just as
activities are fit (kosher) or not, food also follows. We are once again
given two categories – tahor (clean/fit) and tamei (unclean/unfit). Animals
are divided into four basic categories: land animals, sea creatures, fowls, and
insects. The Scriptures give a list of regulations and examples from
these categories.
The pig seems
to be the universal symbol for things unkosher. It has been suggested
that the pig's biggest draw, is that it appears kosher on the outside.
But appearances are just that – how things
appear. Tamei/unkosher animals are not dishonorable in their existence (. . .
and G-d saw that it was good), nor are they contaminating in their life.
The rules – not man's invention, but
G-d's direct declaration come into play
upon the death / consumption of the animal.
It is our choice, whether to follow the
example of the pig, and appear to be kosher, but scavenge and root in the mud,
or to ruminate like the kosher animals, and claim the blessing passed down by
King David in Psalm 119 – ‘that we are wiser than our foes, because we make
HaShem’s mitzvot ours, and have more understanding than all our instructors,
because we ruminate on His instructions’.
Shabbat Shalom.
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