Parsha Shemini - Holiness and Tragedy all in one!

B”SD

 

Parsha Shemini – Shemini means eight because Leviticus ch 9 v 1 states “it was on the eighth day…” the time had come for the inauguration of the Mishkan, the physical represented by the 7 days (7 represents the physical world)  and the eighth day had arrived G-d’s presence was about to be revealed to Bnei Yisrael!

TO BLUSH IS A GOOD THING!

Aharon was to take a calf to sacrifice to Hashem to clear himself of sin, Rashi brings down the calf atoned for the way he fell when he played a role in the Idol worship of an image of a calf, he was very embarrassed about this, how lovely a quality is one who blushes – many see today blushing and feelings of shame as a character weakness and we run away from those who often blush we fear they are insecure, but blushing is a spiritual emotion that happens when we know we have done wrong, it endears us to our creator, in Leviticus Ch 9 verse 7 “Moshe said to Aharon approach the Alter”  Rashi says this is written to show Aharon was being hesitant, it was because he felt ashamed, this embarrassment came from a spiritual awareness and regret. My view is if you see someone blush, they are displaying remorse and regret, thus this attribute should be praised! A warning though our sages teach us to make another blush from embarrassment is tantamount to spilling blood as the blood rushes to the face. We see this attribute of shame and blushing is most prevalent in the highest of creations i.e. in Man!

THE KEY TO HOLINESS IS FOLLOWING THE COMMANDS!

Obeying rules is key to Holiness, we need to follow our Creator’s rules to be successful and we see this theme running clearly in this Parsha Leviticus e.g. extracts from this week’s sedra Chapter 9: Verse 6 “And this is what Hashem Commanded you to do…” v7 ends “just as Hashem commanded.”  In v 10 it ends “just as Hashem commanded Moshe” and then again in verse 16 “ and he did according to the rule” then again in v 21 “just as Moshe commanded”  after all this obedience v23 states “the glory of Hashem appeared to the entire people!”

Then what happens tragedy strikes at this blissful revelation Nadav and Avihu full of inspiration, decide to act on their own accord, in ch10 v1 they offer a strange fire (one that was not commanded - this on a literal reading in the Torah was their downfall, (though many try summise other reasons) and they are both consumed, how drastic a consequence but this lesson was for us to learn from, it is not only about love but obedience is also key to achieving holiness,  in the presence of the King of Kings both love and respect and obedience is required thus Moshe states to Aharon  in ch10 v 3 “It is as Hashem spoke, saying through those that are near me I will be sanctified and in the presence of all the people I will be glorified”… heavy but these words console Aharon who being the great individual  he is, in his suffering the verse concludes “and Aharon was silent”, Rashi points out a few versus later in Ch 10 v 8 his acceptance leads to him being approached and Hashem who thereafter speaks with him directly and not through Moses. At this communication Hashem commands Aharon that when conducting the service (as following the rules is key) he and his living sons should stay away from Wine or other intoxicants! Again one needs to be so careful it is like performing heart surgery. You would not want your surgeon to have a pint or two prior to him operating on you. We dont understand the risks when it comes to holiness and being in the presence of the King of Kings, here you need to take counsel and follow instructions to ensure proper behaviour. This is why having a rabbi who is learned who you can consult is so important.

Extract from Ohr Somayach website:

http://ohr.edu/2130

Lest you become contaminated (11:43)

The road to holiness does not start with lofty ideals or sublime thoughts. It does not begin with a mind-expanding Revelation or a Close Encounter. It cannot be produced by psychotropic drugs, nor can it be experienced by climbing the Alps or the Andes.

True, gazing down from Mont Blanc or Everest may fill us with awe at the Creators handiwork. Nature can truly inspire closeness to G-d, but all this inspiration will vanish like a cloud of smoke if we lack the fundamental ingredients to concretize inspiration into actuality.

The road to holiness starts with a few small boring steps. Like being a decent moral person and controlling our emotions and appetites.

As Jews, we may not eat what we like when we like. On Pesach we may eat no bread. On Yom Tov we should eat meat. On Yom Kippur we may eat nothing. At all times, we may not eat the forbidden foods that are the subject of this weeks Torah portion.

Lest you become contaminated. In Hebrew this sentence is expressed as one word: Vnitmayhem. The spelling of this word is unusual. It lacks an aleph and thus it can also read as Vnitumtem which means Lest you become dulled.

In our search for holiness and meaning in this world, one of our greatest assets and aids are the laws of kashrut. Kosher food is soul food. Food for the soul. Food that feeds our spirituality and sharpens our ability to receive holiness. Food that is not kosher does the reverse. It dulls our senses. It makes us less sensitive, less receptive to holiness. A Jew who tries to seek holiness sitting on top of some mountain in the Far East living on a diet of salted pork will find it impossible to achieve his goal. The view of Ganges or the Himalayas (or his navel) may titillate his spiritual senses, but he will find no growth or nourishment reaching his core.

The spiritual masters teach that if a person contaminates himself a little, he becomes contaminated a great deal. Spirituality is a delicate thing. It doesnt take much to jam the broadcast from Upstairs. On the other hand, a little bit of holiness goes a long way. As the Torah teaches You shall sanctify yourselves and you shall become holy. (11:44) A little bit of sanctity generates a lot of holiness. If we sanctify ourselves down here in this lowly world with all its barriers to holiness, if we guard our mouths, our eyes and our ears, then the Torah promises us that we will be given help to lift us to lofty peaks of holiness.

It all starts with one small step.

IN WHAT ORDER DO WE HONOUR OR DISHONOUR

I found an interesting extract on Wikipedia on this weeks Parsha

A Baraita reported that Rabbi taught that in conferring an honor, we start with the most important person, while in conferring a curse (G-d forbid there should be a need for such a thing), we start with the least important. Leviticus 10:12 demonstrates that in conferring an honor, we start with the most important person, for when Moses instructed Aaron, Eleazar, and Ithamar that they should not conduct themselves as mourners, Moses spoke first to Aaron and only thereafter to Aaron’s sons Eleazar and Ithamar. And Genesis 3:14–19 demonstrates that in conferring a curse, we start with the least important, for G-d cursed the serpent first, and only thereafter cursed Eve and then Adam.

WINE IS IT GOOD OR BAD? – LISTEN TO THE MIDRASH TANCHUMA’s view:

Blessed is He, who commanded and warned against wine (Leviticus ch 10 v 9) be careful with wine look what Noach did, when he debased himself. Be careful of wine as it brings to all forms of immorality in this world …, but what about King David Psalm 104 v15 where it states  “And wine to cheer the heart of man.”   Rabbi Tanchum tells a story of how a son took his drunkard father to show him the debasement of another drunkard, in the hope he would change his ways, but what did the father do he went and asked the man which Tavern he got his drink from, (hoping to buy some himself) the devout son shocked said father what did I bring you here for, I wanted you to see the disgrace other people, those around heap on the drunk!” his father replied “ My son I swear I have no greater paradise than this!”(the bliss he felt from the effect of the wine) on hearing this the devout son left broken hearted. The Tanchuma goes onto to teach that the effect of the wine ceases and then depression sinks in and juxtaposes this with Torah study and observance of deeds and the commandments the antithesis of drunkards, for these bring joy in this and the next world, and this is a permanent paradise. The prophet Yeshayohu ch28 v 1 states “woe to the crown of Ephrayim’s drunkards” Mishlei the book of proverbs writes ch23 v20 “ Do not be among guzzlers of wine, among gluttonous eaters of meat” ! We see in the offerings Bamidbar Numbers Ch28 v 9 “two yearling lambs are offered without blemish and of bread 2/10’s of flour, but about wine only bring a quarter of a hin… the Tanchuma explains this is to teach us etiquette, for excess wine leads to sin and great misfortune. Jews use wine for Kiddush and we enjoy Lechaim’s to celebrate joyous occasions and to relax the anxious person, for this it is permitted but in moderation and always for an important occasion.

http://ohr.edu/3072

“G-d spoke to Aharon saying: Do not drink intoxicating wine, you and your sons with you when you come into the Tent of Meeting…” (10:8-9)

Statistics show a lower rate of alcoholism among Jews than their neighbors.

This could be due to genetics. However sociologists surmise that there are other factors at work. For example, Jews meet alcohol in the context of holiness rather than in the local pub: A Jewish boy is introduced to alcohol at the ripe old age of eight days when the mohel places a few drops of wine into his mouth to mollify the pain of the circumcision.

Alcohol appears on the Shabbat table every Friday night with kiddush, and again the following morning in the daytime kiddush. On Saturday night during the havdala service we take our leave of Shabbat over a cup of wine. There are the four cups of wine to be drunk on Pesach and (many) more on Purim. The cycle of Jewish life embraces alcohol as part of a holy life.

Another controlling factor in the Jew’s consumption of alcohol is the perception that being drunk does not befit a Jew. There is a Yiddish maxim that loosely translates as “Jews don’t drink.”

However, together with a rise in social dysfunction amongst Jews including depression and lack of self-esteem, there has been a concomitant rise in substance abuse, including alcohol.

A happy person doesn’t need a chemical crutch.

The Ba’al Shem Tov said that if a Jew knew what it meant to be a Ben Olam Haba, someone who has an eternal existence, he would be so happy that he would rush out into the street and start to do the Kezatzke (Cossack dance) like a meshugenne.

The essence of Jewish happiness is to know that with every mitzvah, every word of Torah and of kindness, we are building an eternal existence. That knowledge is more inebriating than the most potent liquor.

In this week’s Torah portion, G-d warns Aharon that the kohanim must refrain from alcohol while performing the Temple service or adjudicating legal matters. This was not just a concern for motor efficiency or clear thought. The kohen is the epitome of Divine service; his high should come only from Torah and serving G-d. He should need no external chemical help; as the saintly Chazon Ish wrote over half a century ago to a world in great darkness, “There is no sadness for he who knows the light of truth…”

The above was Based on Rebbe Bunim m’Pshiske

AMAZING INSIGHTS INTO KOSHER ANIMALS

Psalm 104 v 24 “You made them all with wisdom” 

We see 2 signs on Kosher animals one external the cloven hoof and one internal the chewing of the Cud. Leviticus, CH 11 v 3 “All that have a cloven hoof and they are split, and that chew the cud, you may eat it.”

I heard from a good friend this is symbolic of human traits what looks good on the outside, should also be good and holy on the inside, both traits are required to be Kosher. The pig is Kosher on the outside and shows all his kosher feet, but is treif, (not Kosher) he does not have the internal beauty required to be an acceptable Kosher animal.  The Torah is true and truly amazing for everything is in it, Rabbi Zamir Cohen points out the following on page 152 of his book the Coming Revolution that the Carotid arteries carry blood to the brain from the front side of the neck. There are additional arteries at the back of the neck of the spine called vertebral arteries. These arteries also link to the base of the brain carrying blood to it.  While it is true all mammels have front and back arteries, all animals with cloven hooves and that chew the cud – the ones the Torah allow us to eat have a different structure in the arteries in the back of the neck, as these first connect to a front artery allowing for instant halting of blood flow to the brain when the neck is slit. He goes into the technical details but bottom line is the way the Israelites were instructed to perform the slaughter on Kosher animals from the front, causes immediate drop in blood pressure and loss of consciousness in the Kosher animal. We see from here who else but the cause of all causes G-d almighty produced this amazing physiological connection between the Kosher animals circulatory system its structure and Jewish law of slaughter allowing us to slaughter animals inflicting no pain or suffering. You can all look it up yourselves with goats, sheep, cows and bulls and even chicken the Verterbral and Carotid arteries are both positioned in the front of the animals neck, by the throat  but in for example with non-kosher animals like pigs or horses the Verterbral artery is above and does not cross the throat of the animals.

http://ohr.edu/3442

Kosher Style

“Every (animal) that has a split hoof, which is completely separated into double hooves, and that brings up its cud — that one you may eat.” (11:3)

These two aspects of a kosher land animal are not a means of identifying them as being kosher. Rather, they are the cause of them being kosher.

In other words, having split hooves and regurgitating its cud are what makes the animal kosher.

The Torah specifically tells us that one of these aspects without the other renders the animal as unkosher as if it had neither.

The split hoof represents the outward behavior of man towards his fellow, and the chewing of the cud, the inward relationship between man and G‑d. If a person behaves in a kosher way only with his fellow or only with G-d, he is, nevertheless, treif.

• Source: Kosher Style: Rabbi Avraham Pam

BS”D

BRINGING LIGHT TO THOSE IN PAIN!

This Shabbos Rabbi Auerbach gave an insight into Parsha Shemini which he heard in the name of a Rabbi Kluger, this Rabbi reflecting on the sedra indicated the  way to act with our fellows in distress. In Leviticus ch 10 v 6 Moshe says to Aharon and to Elozor and Isomor, his sons not to tear their garments so they not die and bring divine anger on the entire Congregation, amidst their suffering they for the benefit of the Klal needed to still be part of the inauguration and not bring down those around them due to their loss, what he goes onto point out though is Moshe’s words in the same verse, “the entire house of Israel shall weep over the conflageration that Hashem set ablaze” how incredible is the greatness of these Tzaddikim V3 stated Ahron was silent, he accepted Moshe’s words of conciliation accepted the decree from above, and carried on with the service. The correct response to those who are suffering is for those who see it to try feel and try ease the pain of those suffering, to feel it and make it part of our suffering too, this is not the time to be zelous and tell those who suffer to have faith, move on etc… The individual themselves need to find Hashem and faith our role is to try our best to ease the suffering in whichever way we can.

Rabbi  Auerbach told us a true story about an American man visiting the great Rav Shlomo Zalman Aurbach ztl, in Israel, the sage enquired about another man who lived in the same neighbourhood as his visitor and was told the individual was just Nifter in America and the Almana (widow) and children were sitting Shiva (7 day mourning period in Jewish law) .  The Gadol then asked for the telephone number of the Shiva house, the man undertook to find it out and send it to the Rav, No replied the Rav curtly let’s phone the operator and get it now!  The man watched as this humble saint phoned and spoke to the widow and thereafter each of them, emphasizing that this was Rabbi Zalman Auerbach Shlita!  As he spoke words of comfort to each and every child.  When the call ended the astonished visitor was taken aback asked the Rav why to explain the long conversation.  The rabbi who every day lived a most humble life, explained these Yidden are grieving, they had lost a husband and a father, their pain was tremendous, he wanted to get rid of the pain and despite the need to always be humble he had hoped his “fame,” that the fact that many who see him as a recognised Gadol, this fact might console them would in some way give them strength and hope in their pain, and this is why he had emphasized so out of his character that it was Rabbi Shlomo Zalman Auerbach Shlita calling! 

 

Wishing you all a good blessed Shabbos

Shabbat Shalom!

Michael


Bonus insight
You will notice in this week's portion Leviticus ch 11 verse 42 "Everything the creeps on its belly" the word belly in Hebrew is Guhchoyn, the Vav in this letter is longer than normal - elongated the reason according to our early Sages who counted every letter of the Torah teach us this letter is the Midpoint of the Torah. (A friend of mine also mentioned the Vav is long like a snake. ----------<