Shemini 5771

Parshah Shemini
Leviticus 9:1-11:47 II Samuel 6:1-7:17 (II Samuel 6:1-6:19)

Parshah Shemini begins with the words "And it came to pass on the eighth day..." of which Shemini means 'eighth' On this day Moses called Aaron and the Elders together and performed sacrifices. After which, "the glory of the LORD appeared unto all the people. And there came forth fire from before the LORD, and consumed upon the altar the burnt-offering and the fat; and when all the people saw it, they shouted, and fell on their faces." (9:23-24)

Chapter 10 contains the story of two of Aaron's sons Nadab and Abihu. They offer "Strange fire" (10:1) The lord had not commanded this type of sacrifice and "And there came forth fire from before the LORD, and devoured them, and they died before the LORD." (10:2).

Again, I have found reference on the wikipedia useful: according to Sefer ha Chinuch, there are 6 positive and 11 negative commandments in Chapters 10 and 11. (Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, 2:131–99. Jerusalem: Feldheim Pub., 1984. ISBN 0-87306-296-5.)

A Kohen must not enter the Temple with long hair. Leviticus 10:6.
A Kohen must not enter the Temple with torn clothes. Leviticus 10:6.
A Kohen must not leave the Temple during service. Leviticus 10:7.
A Kohen must not enter the Temple intoxicated. Leviticus 10:9.

Chapter 11 is concerned with laws of Kashrut.

To examine the signs of animals to distinguish between kosher and non-kosher Leviticus 11:2.
Not to eat non-kosher animals Leviticus 11:4.
To examine the signs of fish to distinguish between kosher and non-kosher Leviticus 11:9.
Not to eat non-kosher fish Leviticus 11:11.
Not to eat non-kosher fowl Leviticus 11:13.
To examine the signs of locusts to distinguish between kosher and non-kosher Leviticus 11:21.
To observe the laws of impurity caused by the eight insects Leviticus 11:29.
To observe the laws of impurity concerning liquid and solid foods Leviticus 11:34.
To observe the laws of impurity caused by a dead beast Leviticus 11:39.
Not to eat non-kosher creatures that crawl on land Leviticus 11:41.
Not to eat worms found in fruit on the ground Leviticus 11:42.
Not to eat creatures that live in water other than fish Leviticus 11:43.
Not to eat non-kosher maggots Leviticus 11:44.

The Haftorah II Samuel 6:1-7:17 is astonishing. It relates to the carrying of the Ark to Jerusalem at the time of King David. (Actually soon after he is made king.) On the road, the ark is 'jostled' and a man name Uzah touches it to steady it. He instantly is killed. (See a great synopsis Here - Shemini Haftarah)

The parallel to the death of the son's of Aaron is obvious.

This makes clear, as do so many other examples in the Torah, Nevi'im, and Ketuvim, that certain transgressions are beyond circumstance. In the parsah Aaron's son's may or may not have known better than to offer the strange fire. In the haftarah, Uzah probably did know better but his action was not motivated by anything but perhaps instinct.

In both cases, the people involved were doing something for G*d, but were completely destroyed.

We do not know what "strange fire" means. This is disturbing because of the unmitigated wrath it invokes. There is no end to the speculation of the Sages and students of the Torah on this subject. The range of proposed meanings is staggering. Some suggest they were overcome with enthuiasm, others that they were immodest. It is even widley held that they may have died to atone for Aaron's part in the sin of the golden calf.


After Nadab and Abihu die, the Torah relates that "Then Moses said unto Aaron: 'This is it that the LORD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.' And Aaron held his peace." (10:3)

The phrase "vayidom Aharon" translated "Aaron held his peace" is taught to conote much more emotion and tension. A 'shocked or shattering' silence.

To report that Aaron 'held his peace' means that he was troubled; and who wouldn't be!! It gets worse. Moses goes on to say, "Let not the hair of your heads go loose, neither rend your clothes, that ye die not, and that He be not wroth with all the congregation; but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled." (10:6) Which incidentally is the root of the mourning custom. It expresses a compartmentalization. (Something I suck at.) There is a sense of human proportions in which it the loss to Aaron and his family is a terrible tragedy and yet they are not to mourn because what G*d does is just.

Wow. That is the human condition altogether.

That Kashrut law follows strongly suggests, we will not understand the reasons for everything. (and) The reasons for the dietary laws aren't in the Torah.

I think this parsha is describing another type of sacrifice, one of faith. For the chaos to have meaning, we have to believe it does even when we can't conclude it does. In that 'sacrificing' of our judgment, we stand before G*d's judgement. We can not conceive of the ends of every action or ascertain what is the greatest justice to creation as a whole. Yet the mind is always attempting this and our sufferings are redoubled for it.

G*d could surely have made any rules at all for what we are to eat. For me, the reward is only thinking of him that much more (each time I make a decision on food.) Trying to be Kosher also gives me a feeling of mystical union and strengthens my Jewish identity.

The contrast of Kashrut with the the deaths of Nadab and Abihu, however, is almost inhuman. Without any chance to atone, without any consideration of who they were or their other good deeds, G*d destroys them. G*d can also destroy us in this way. A very good person can die in a car accident through no fault of thier own, many precious babies die of complications at birth, and so many other innocent victims suffer in our world.

Only faith in G*d however can spare us from it all being meaningless. Only hope in G*d can save us from total despair. Ultimate justice is rarely experienced, though it can often be seen in by looking back. G*d have mercy, G*d help us to have serenity.