Parshat Shemini: The Centrality of G-d`s Command

BY: GOLDIE GUY

Silence.
The understanding one can convey in silence is often greater than one could ever express in words. In this week`s parsha, Parshat Shemini, we find one of the loudest instances of silence, that of Aharon in the wake of his sons` deaths. Shemini opens on "the eighth day", the day after the completion of the Tabernacle`s seven-day inaugural ceremony, which we read about in parshat Tzav. A day of culmination, when after all of Bnei Yisrael`s efforts to build a Mishkan for G-d and the preparations and sacrifices of the priests done exactly as Hashem commanded creates an immense closeness to G-d. In a manifestation of this closeness Hashem`s presence descends on the Tabernacle, and the people rejoice.

וַיָּבֹא מֹשֶׁה וְאַהֲרֹן, אֶל-אֹהֶל מוֹעֵד, וַיֵּצְאוּ, וַיְבָרְכוּ אֶת-הָעָם וַיֵּרָא כְבוֹד-יְהוָה, אֶל-כָּל-הָעָם"

"וַתֵּצֵא אֵשׁ, מִלִּפְנֵי יְהוָה, וַתֹּאכַל עַל-הַמִּזְבֵּחַ, אֶת-הָעֹלָה וְאֶת-הַחֲלָבִים; וַיַּרְא כָּל-הָעָם וַיָּרֹנּוּ, וַיִּפְּלוּ עַל-פְּנֵיהֶם

And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the LORD appeared unto all the people.(Leviticus 9:23-24)

But on that day, Aharon's sons Nadab and Avihu die when offering an incense sacrifice. A day of immense joy turned to one of unspeakable sadness, in a matter of 2 verses. We read:

א  וַיִּקְחוּ בְנֵי-אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ, וַיִּתְּנוּ בָהֵן אֵשׁ, וַיָּשִׂימוּ עָלֶיהָ, קְטֹרֶת;

וַיַּקְרִיבוּ לִפְנֵי יְהוָה, אֵשׁ זָרָה

--אֲשֶׁר לֹא צִוָּה, אֹתָם. 

וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה, וַתֹּאכַל אוֹתָם; וַיָּמֻתוּ, לִפְנֵי יְהוָה 

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 the LORD, which He had not commanded them.

And there came forth fire from before the LORD, and devoured them, and they died before the LORD.(Leviticus 10:1-2)

Commentators grapple with the question that begs following this surprising incident: why did Hashem kill Nadav and Avihu? What was their sin that made them deserving of death? Throuhgout the description of the process of the Mishkan`s inauguration, we read about them helping their father Aharon every step of the way, being active participants  in the sacrificial process and carrying out their roles as commanded. Here, it seems, we read of Nadav and Avihu wanting to bring "foreign fire" on the eighth day, like they had done each preceding day of the inaugural process, in order to bring an incense sacrifice. Seemingly, all they are guilty of is wanting to serve Hashem, is that deserving of death!?

Rashi following the midrash brings two possibilities as to what their sin could have been; they either came to do service while drunk, or taught law in the presence of their own teachers, Moshe and Aharon. However, we see no hint to these sins in our parsha. Rav Amnon Bazak(1)and others, following literary cues, trace these sins back to a description of Nadav and Avihu at Mount Sinai. Moshe, Aharon, nadav, Avihu, and 70 elders "go up", and there we read of Nadav and Avihu "eating and drinking" before the revealed presence of Hashem:

 "וַיִּרְאוּ, אֵת אֱלֹהֵי יִשְׂרָאֵל... וַיֶּחֱזוּ, אֶת-הָאֱלֹהִים, וַיֹּאכְלוּ, וַיִּשְׁתּוּ" 

"and they saw the God of Israel...and they beheld God, and did eat and drink. " (Exodus 24:9-11)

However, this is not the simple reading of the account in our parsha. Instead, when they bring the "foreign fire", the only extra description the verse brings is "אֲשֶׁר לֹא צִוָּה אֹתָם"- 'not as they were commanded'. And this is in direct contrast to the description of the sacrifices they made and the parts of the ianugural process up until now, when after they fulfill the commands the verses specify  that they act like G-d commanded Moshe 'כַּאֲשֶׁר צִוָּה יְהוָה, אֶת-מֹשֶׁה' .This aspect of command was the only thing which made this instance of Nadav and Avihu`s service different from all the service they had performed before, yet we see it inherently and irreparably changes the nature of their service. The absence of command transforms a seemingly "good-intentioned" act into a sin liable of immediate death!

From Aharon`s reaction of silence, we see that Aharon understood this well. He understood the great danger involved in serving God, that if one does establish for himself that all he does will be "as G-d Commands", it can turn into self-service in the appearance of avodat Hashem. The scariest part is that one is liable in such a situation think that what he is doing is fine, and even more so, to think he`s going beyond the call of duty! Our parsha comes to negate this type of thinking. True worship of God is one with the intent to fulfill our G-d given commandments as best as possible. Aharon saw what his sons had done, understood this lesson, and accepted the judgment of Hashem. Aharon therefore stands as the example of the ideal oved Hashem(serv ant of G-d); an active and dedicated leader who also knows not to overstep the the command of G-d.

I`ve heard many teachers emphasize here the point that service of G-d could not possibly be based on the personal whim of man because it is unstable and varies. The example often cited is prayer; perhaps I feel greatly inspired to praise G-d at certain moment, and one could argue that it is preferable to pray only at those times which produce more meaningful prayers (And wouldn`t it be wonderful if every prayer we uttered was completely inspired...?). But those moments of  spiritual inspiration may be few and far between; if one`s prayer practice was based upon it, who knows when one might be moved to pray to G-d again? One could go without speaking to god for days, weeks, or even months! Thus we see the centrality of command in the life of the committed  oved Hashem. Aharon`s silence represents the understanding of what it means to be a present and active oved Hashem while not letting one`s ego undermine the knowledge that he acts with because he is commanded by G-d. Personal whim varies,but the will of G-d is eternal. 

  

                                            יראת יהוה טהורה עומדת לעד משפטי־יהוה אמת צדקו יחדו׃

The fear of the LORD is clean, enduring for ever; the ordinances of the LORD are true, they are righteous altogether.(Psalms 19:10)

________________________________ 

(1) Audio shiur by Rav Amnon Bazak, which can be accessed here:

http://hw.libsyn.com/p/8/7/9/8793ebcd37885a39/parsha-24_shemini_5767_abazak.mp3?sid=f9d3adcf1491cfdb87cbc303dd44e19d&l_sid=18709&l_eid=&l_mid=1687742 

(in Hebrew)

**All Hebrew text and translation of the Parsha from Mechon Mamre:
http://www.mechon-mamre.org/p/pt/pt0.htm

Parshat Tzav- The Korbanot and Our Relationship With Hashem

BY: TALYA WOLFSON

In Parshat Tzav we continue to learn the laws and instructions regarding the various korbanot (sacrifices). Though these laws may be easy for us to gloss over in the post-Mishkan (Tabernacle) era, a deeper understanding of these details can teach us timeless lessons about the ways in which we can and should, still today, relate to Hashem. An analysis of some of the differences between the various sets of korbanot reminds how to relate to Hashem on all occasions and at all times in our lives.

The Kli Yakar (Rabbi Shlomo Ephraim ben Aaron Luntschitz,1550 – 1619, Ukraine) notes that in contrast to the other korbanot in which the kohen (priest) was primarily involved in the sacrificial procedure, the korban shlamim (peace offering) allowed for the most personal involvement of the individual bringing the korban. The meaning of this apparent description reflects the fundamental nature of the korban shalem. Unlike the other offerings mentioned in the parsha, an individual was not obligated to bring these korbanot as a means to atone or account for past mistakes; instead he did so completely out of his own volition – to offer thanks to Hashem or to accept a vow upon himself.

The Kli Yakar suggests that when offering a gift in attempt to atone for past deeds that we must rely on a messenger to make the delivery. The individual bringing the peace offering out of his own will, however, has the opportunity to approach Hashem more directly. When we feel a certain level of closeness to Hashem already, we are still able and welcomed to raise ourselves even higher and bring ourselves even closer. Though we often think of the korbanot strictly as means of atonement and reparation for wrongdoings, we are reminded that the korbanot also served to lift up the already elevated individuals among Klal Yisrael.

Based on this the insight, Rabbi Eliezer Zwickler suggests that one lesson of the korban shalem is the importance of relating to, communicating with, and drawing ourselves closer to Hashem at all times in our lives. All too often we find ourselves praying with the greatest passion and sincerity when there is a specific request that we hope Hashem will grant – of course it is admirable in its own right to turn to turn to Hashem at these times. Perhaps even beyond this level we must be able to turn to Hashem with the same degree of fervor and fire when things are good and stable in our lives. It is in these moments of shleimut, of calm and peacefulness that our relationship with Hashem should be pure. It is at these fortunate times in our lives that we have an incredible potential to strengthen our bond with Hashem.

The concept of calling out to Hashem at different times, with different mindsets, attitudes and approaches is reflected in our tefilot today, comprised of shevach (praise) bakasha (requests) and hoda’ah (thanks). The fact that all three aspects are integrated into our prayers reminds us that both in times of need and times of gratitude we must turn to Hashem. The combination of these three elements also reminds us that at most times of our lives, there are certain things we are lacking while there are still many more things we have to be grateful for - the structure of our prayers remind us that we need not be of one mindset over another - but we can and should be at once beseeching Hashem and praising Him for what He has already provided for us. In fact, it is our recognition of Hashem’s past and present kindness gives us the ability to turn to Hashem with the hope and belief that He will hear our prayers. It is when we have this fundamental faith that Hashem is listening to us that we merit that Hashem not only hears, but also answers our prayers.

Just as knowing what Hashem has done for us in the past gives us strength to move forward, so too we should be inspired and invigorated by our own past accomplishments to lift ourselves higher – in our relationship to Hashem and in all endeavors we choose to undertake in our lives. Our parsha beings with the instructions for the kohanim to begin each day by cleaning the ashes from the previous day’s sacrifices:

And he shall lift out the ashes into which the fire has consumed the burnt offering upon the altar, and put them down next to the altar (Vayikra 6:3)

Rav Hirsch suggests that the lesson of this unseemly job of the kohen is to remind us that each day begins by reflecting upon yesterday’s avodah (service) – each new day should be the continuation of yesterday’s progress. We mustn’t be content with how far we have come, but instead use our past achievements and present strengths that we have built and skills we have learned to continue onwards and upwards in the path we are on.

With this lesson gleaned from our parsha we can perhaps better understand why the Torah singles out Amalek as the most evil of all nations. The Torah describes Amalek as "asher karcha baderech" (literally translated as they met you on your way). Chazal explain the word karcha comes from the root word kar (cold) - it was when the Jewish people were of greatest strength, passion, and vigor that Amalek came to cool them down - by casting doubt into their minds, diminishing their confidence in themselves and in their relationship with Hashem. 

The ideology of Amalek persists – not only in the nations around us but also at times within each of us. And so, the battle against Amalek continues as well – we must try to eradicate our own feelings of self-doubt and moments of uncertainty in our relationship with Hashem. We must remember that even in times of contentment and stability in our lives –we must reflect upon the past to see Hashem’s greatness and our own potential for greatness to continue on our derech, our path.

Of course, the juxtaposition of Parshat Amalek and Purim must be noted as well. At the start of Megilat Esther we find the Jews of Shushan were "cooled down" – they were convinced by the surrounding peoples that their Temple was not going to be rebuilt and the delights of feasts and fiestas was far greater than the pleasure of a life of Torah ideals and spiritual pursuits. The world will continue to doubt us and will likely continue to try to cast doubt upon us - the first and foremost way to overcome this battle is to strengthen ourselves - to learn the lesson of this week's parsha, of remembering Amalek, and recounting the story of Purim to be reminded that Hashem is ever-present in our lives and we have endless potential to keep growing in our personal and national endeavors.

Indeed there have been hardships and struggles on personal and national levels throughout our  ancient and most recent history as a people. However, amidst the adversity and difficulties, the Jewish people have continued to survive, and even to thrive over the decades. Let us be reminded of our unwavering strength of survival and let us internalize the simcha (happiness) of Chag Purim to reignite in us the confidence in ourselves, in our persistent past to look ahead to a promising future. May we use all times of sasson and simcha to be strengthened today and to continue to strengthen ourselves each day as we move forward in our life's often windy paths. 

Shabbat Shalom & Chag Sameach!

Parshat Vayiqra

BY: GABRIELLA LEVIN

In Parshat Vayiqra we read a curious thing regarding the korban-chatat(sin-offering); the korban chatat is it is imposed on the unintentional sinner but not on the intentional sinner! Why is this so?  Are we not giving high-handed sinners an incentive to be evildoers?
The answer is as follows. The implicit message of the chatat-bringer is that really he himself deserves to be put on the altar, but the animal serves as his substitute.However, this substitution mechanism can only work with a shogeg(unintentional sinner).Why is this so?  For man has two souls: a lower, materialistic soul, and a higher, more spiritual soul.  A shogeg is only guilty of having sinned with his lower soul, thus an animal with its lower soul can be offered in his stead.  A mayzid (intentional sinner), by contrast, has transgressed with his higher soul as well.  This higher soul is something an animal lacks, and it is therefore not possible for an animal to be substituted for him.The mayzid has no recourse to korbanot, and can only re-enter the grace of G-d through more spiritual means.

Parshat Pekudei

BY ARIEL KARP

Parshat Pekudei is a parsha that is usually overlooked. It is never read alone. On a non-leap year it is grouped together with Parshat Vayakel and this year it is being read with Parshat Shekalim. Pekudei however, is the last parsha in Sefer Shemot (The Book of Exodus) and in many ways the culmination of the entire book. The parsha begins with the completion of the Mishkan(Tabernacle). Moshe gives a thorough account of all the contributions to the Mishkan and of all the Mishkan’s parts and components. He then blesses Beni Yisrael, and a cloud rests upon the Mishkan showing the Divine Presence settling amongst Bnei Yisrael.

The entire account of the building of the Mishkan, and in fact the whole building process itself is extremely detail- oriented and physical. Every vessel, every piece of cloth, and every design is accounted for. The Torah recounts the building of the Mishkan four different times. The question is: Why? Why are these details so important and why is the Mishkan’s appearance so significant?
Details signify importance. There is beauty in detail, and our attention to detail shows how invested we are in what we are doing. When you go for a really important job interview, you carefully put together your outfit and practice what you are going to say. You have your outfit down to every last accessory and your answers planned out to the last word. Since you care about the interview, you prepare for it down to the very last detail. You would never go to the interview unprepared or unkempt. The same is true for the Mishkan. The construction of the Mishkan was very intricate in order to emphasize its importance and holiness.

It is still very interesting that we find such an intense emphasis on the physical makeup of the Mishkan. It could have been a very plain building yet retained the detailed rituals and practices, and thereby still be seen as important and holy. It is not the rituals performed inside the Mishkan that are repeated over and over in the Torah but the Mishkan’s physical building, its outer appearance. The materialism displayed by Bnei Yisrael is in strict contrast to the materialism of Egypt, from which Bnei Yisrael had just escaped. Egypt had a very lavish materialistic culture that emphasized the physical aspect of things, having a beautiful building for the sake of a having a beautiful building. They lacked a purpose, they lacked depth. Taking this physical, detail- oriented materialism of Egypt and using it to serve Hashem truly reflects the transformation of Bnei Yisrael in Sefer Shemot. The book begins with Bnei Yisrael leaving the impurity of Egypt, but they were basically on the same level as the Egyptians spiritually. However, by the end of Sefer Shemot Bnei Yisrael are completely transformed. They are able to take this materialism and use it to serve Hashem. They are able to use the physical, which was a root of all the impurity and greed of Egypt, and elevate it for use in the spiritual service of Hashem in His dwelling place amongst the people.