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PARSHAT SHEMINI Balanced, healthy, middle of God’s Holy Torah, 

THE “BREAD OF FAITH” – PARSHA SHIMINI,– SHEMINI (PARSHA), PARASHAT SHMINI ,SHEMINI
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                                   PARSHA SHIMINI                 בס”ד

  This parsha stands right in the middle of God’s Holy Torah. In particular the verse :

“And Moses made diligent search concerning the goat of the sin offering, and Moses diligently inquired and behold it was burn’t, and He was angry with Eleazer and Itamar the sons of Aaron that were left.

In the midst of the Torah God shows us an incident where the greatest Prophet and teacher of Yisrael Moses loses his temper. There are other incidents in the Torah where Moses is brought to anger, but only after excessive abuse and irritation. This is not the case here. Besides it seems strange to think that the father of all prophets, our teacher Moses gets angry. From this we must learn a lesson and a deep one, as this verse sits in the center of the whole Torah. It is something for Moses to forget a law as he was the one who received the Torah directly from God. We can see from this that if anger can cause Moses to forget a law of the Torah, how much do we need to be aware of anger, and guard ourselves from it. If anger could cause Moses the father of all prophets to forget a law, how much could we lose ?

  Anger may do more harm than any other emotion. One days anger can destroy your whole life. The overall effects of anger are enormous. Through anger the mind and the body can both become disturbed. One who starts off in in anger many times comes in the end to regret. Always be gentle. Don’t be rough and inconsiderate. When one is unkind to others this behavior inevitably rebounds back on you. Such behavior will cause destruction to one’s connection to the spiritual realms. One must allow wisdom to direct their emotions. know that receiving insults, abuse, and mistreatment in silence is a tremendous help in dealing with relationships. You have to work at having balanced, healthy relationships. You can’t run away from yourself.

    To understand this anger the word for anger in our verse is קצף which has a numerical value of 270, this is the same as רע (evil-270).

( א=1, 2=ב, 3=ג,4= ד, 5= ה, 6= ו, 7= ז, 8= ח , 9= ט, 10=י , 20= כ, 30= ל ,40= מ,50= נ,60= ס,70= ע,80= פ,90= צ,100= ק, 200= ר, 300= ש, 400= ת )

Before going into this we must note as taught by Rabbi Yochanon in the name of Shimon HaSadeek that a Chuchum (wise person) who does not become angry over the acts of the wicked is a serpent, and is not really wise at all. Its taught that the hatred of evil is revelation of the essence of one’s soul called Yachida.

Rabbi Sneir Zalman teaches us in the Tanya that anger which breaks forth as rage is as worshipping idols. For if one really believed that all happens in this world is God’s doing, why would they be angry ?. We see from this that anger is from a lack of emuna (belief-faith) in God and his providence. Elijah the prophet teaches in His book Tanna DebiEliyahu that one should eat 1/3, drink 1/3 and leave 1/3 over for when they get angry (dont over eat). As it is taught in the Zohar that the fat on the stomach has a aspect that causes it to hide one’s correct thought processes and intellect. This causes one’s brain to be ruled primarily by severity and aspects of kindness become restricted. This leads us back to what Rabbi Sneir Zalman said that “ anger reflects a lack of faith”. The Mitler Rebbe teaches that faith is a light that surrounds Chuchmah (creativity inspiration wisdom). From this we see that anger causes a disruption in the process of thought that leads to creative inspiration. In such a state to put it simply one can’t think clearly. Rabbi Shimon Bar Yochi tells us that memory is a aspect of the light of Chuchmah (creativity inspiration). Memory is as wisdom which comes as a flash of lightening.

It may be as the sages teach us concerning King David that it really was not within his nature to sin but his life comes to teach us about teshuva (repentance-returning to God). So too Moses’s anger in our parsha only occurred to teach us of the effects of anger, and that even the greatest Holy people can be come angry, and we must all guard ourselves from this. May it be that from the Matza we will eat on Pasach called the “bread of faith” that our faith will be of such a high level that even anger will not be able to interfere with the awareness that this faith brings. And together we will see revealed the Chuchmah (creativity inspiration wisdom) that accompanies this faith, which is described as a “New light from Zion” with the Temple being built and complete peace when everyone will know God. And may we see this quickly in our days.

Chapter 9 of in our parshah describes the first sacrifices offered in the “Mishcon”.This was an inaugural ceremony, with special sacrifices being brought both by Aharon and by the Jewish People. At the conclusion of the chapter its written – “And fire came forth from before God, and consumed the burnt-offering and the fats on the altar, and all the people saw and cheered, and fell on their faces” (9:24).  The inauguration of the “Mishcon” appears at the end of Sefer Shemot, in Parashat Pekudei  without any particular ceremony, after describing how Moshe constructed the “Mishcon”, on the first day of the first month, concludes with the words, “The cloud covered the Tent of Meeting, and the glory of God filled the “Mishcon” (Shemot 40:34). In our Parshah it says “And fire came forth from before God, and consumed the burnt-offering and the fats on the altar, and all the people saw and cheered, and fell on their faces.” (9:24) . The presence of God on the altar in the fire which consumes the sacrifices and The glory of God appearing before the people, in the cloud  which Moshe  enters, booth are revelation of “The glory of God”.

   We see in the Torah how Aharon and his four sons had spent seven days preparing and practicing, Moshe, on the eighth day, calls “Aharon, his sons, AND THE ELDERS OF ISRAEL.” (9:1) . Moses explains to each of them what work will need to be done in the “Mishkan” on the eighth day – who would slaughter the sacrificial animal, who would throw the blood of the sacrifice, where it would be thrown, all the details of the service. The 8th day is always special and involves whats beyond this world as a week only has 7 days and musical scales have only 7 notes, 8 is beyond the physical cycle. God said to Abraham, “And throughout the generations, every male among you shall be circumcised at the age of eight days” (Gen. 17:12). Also its written of a woman at childbirth : “When a woman at childbirth bears a male, she shall be unclean seven days” also “From the eighth day on as animal is acceptable as an offering (Lev. 22:27) . Rabbi Solomo Ephraim of Lunczs explains from the  “Kli Yakar” that a woman’s menstrual uncleanness is due to the sin in the Garden of Eden. Were it not for this sin, man would be like an angel of God. His source being higher than the seven planets. But due to his sin he fell from his lofty spiritual state. His Soul’s source being higher than the seven planets was no longer revealed. Instead man became subject to “mazel” He being subject to God’s providence through the seven planets. In what people call astrology.

 There are seven colors of the rainbow , seven seas, seven notes of the musical scale, seven planets of astronomy,  7 shells in the atom,

…… On the holiday of “Succot” for 7 days we live in “Succah” The eighth is the holiday ” called “Shimini Atzerot”.

In the Torah it is commanded that every Israelite male be circumcised on the eighth day.  (Exodus 22:29)

“Your cattle and your sheep. Let them stay with their mothers for seven days, but give them to me on the eighth day.”

Exodus 22:29-30

Seven complete weeks are counted from Pesach till Shavuot.  Shavouot the 50^th day is as an eighth day,

. The number 8 is involved with a number of interesting mathematical phenomena related to the notion of Bott periodicity.

The  Maharal in Tifereth Israel explains that the natural world was created in seven days, denoted by the number seven, and all that is above nature is denoted by the number eight. The uncircumcised state in which man is born symbolizes nature, which is lacking, and correcting this deficiency by circumcision is perfecting nature; hence circumcision is done on the eighth day, which is above nature.

In Parshat Tazria, R. Samson Raphael Hirsch also saw the number eight as symbolizing the spiritual in his explanation of circumcision being on the eighth day. There he says

Man is distinguished from the generality of creation which is devoid of freedom of choice (but guided by predestination) and becomes a person having freedom (on the seventh by keeping the Sabbath), but he receives this gift only by virtue of a covenant with God ,the circumcision done on the 8^th day. Then, on the eighth day he is born a new not only as Man but as a Jew. The eighth day is therefore a return to the first day on a higher level

As R. Abraham Bornstein wrote concerning why circucision is on the 8th day in Resp. Avnei Nezer, Yoreh Deah 469.7 sayubf “The real reason concerns the higher spheres, and the rabbis clothed this hidden reason in a revealed one.”

The infinity symbol looks like a horizontal number 8 and it represents the concept of eternity, endless and unlimited infinity.

Now since we are talking about sacrifices which require ritual purity lets look a bit into the laws of purity. A sword is like a dead body transmitting “tuma” (Spiritual impurity). A sword which came into contact with a corpse maintains and conveys “tuma” in a manner which is equal to a corpse.  If a PERSON were to touch a corpse he would become an av tum’a – impure for 7 days but incapable of conveying that same tum’a to another person; instead, the second person who touches the first person an ‘av’ (who himself touched the corpse) becomes a rishon – impure for only a day and incapable of conveying tum’a to a third person.  These descents are, as mentioned earlier, consistent with the general pattern of “tuma”.  A Sword is different.  When coming into contact with a corpse, it ITSELF becomes an “AVI AVOT TUMA” – just like the corpse.  A person who touches it becomes an “AV tuma” ,– impure for seven days and capable of conveying “tuma” to a second person.  The sword acts precisely as the corpse would act even though it RECEIVED its “tuma” from the corpse and is its derivative. The mishna in Taharot describes a unique form of “tumah” transfer from dead bodies called “ohel” (tent). Generally, the law of “tumah ohel’ determines that objects located under the same roof as a dead body acquire “tumah” even in the absence of physical contact. Anyone or anything standing under a canopy with a dead body receives “tumah”. If a awning is outside a house holding a dead body but the door to the house is closed the Ra’avad, says in the Shita Mekubezet to Bava Batra (13a), that the “tuma” breaks through the closed door, thereby exiting and diffusing under the awning making people and objects there “Tami”. A house of 3 rooms with a half-“zayit” (olive size) piece  of a corpse in each of the outer rooms which join into the middle room (which doesn’t contain any corpse). Clearly, the middle room is “tami” and people standing there acquire “tuma”. Since each half-“zayit” join together in the middle room as a full “zayit” in the middle room. Anyone standing in any of these three rooms would be “tami”. When the Holy Temple is rebuilt, may that be soon . These laws will once again become very important again.

At first, everything proceeded as planned. At the climax Aharon raised his arms over the nation and blesses them. The Glory of God appeared among the people, and a fire went forth from God and consumed the meat of the sacrifice. The entire nation was awestruck, and the people bowed down before God, as we read in the verse:

“The entire nation saw and they praised and fell upon their faces.” (Leviticus 9:24)

But right after this something goes horribly wrong. Aharon’s sons, Nadav and Avihu, offer a “strange fire”, and are burned alive. How could this happen after all the learning and preparation that they made for this day. How could the God allow Aharon to become a mourner for 2 of his sons on the final day of the dedication of the “Mishcon” ? Let us try to understand this. The Sefat Emet teaches that the Divine will at times is revealed to the private individual. And it may appear to contradict the Torah and its “mitzvot”. But in truth both reflect the will of God and are true. However, the latter is the will that governs the community, whereas the former is the will that governs the individual. The Sefat Emet, undestands that sin caused a fall from the higher level to the lower and that from the moment that Israel lost the angelic “capacity to hear,” and this capacity was replaced by “human hearing” through the Torah and its “mitzvot”. Do not be mistaken, The Torah and its”mitzvot” are the optimal tools for the people of Israel as a people. There are times, however, that the individual at his angelic level merits hearing the unmediated will of God, which sometimes contradicts the Torah and its mitzvot. Like Eliyahhu offering sacrifices at mount Carmel at a time when they were only permitted on The Temple mount.  Nadav and Avihu heard the unmediated will of God that contradicts the laws governing the sacrifices as expressed in the Torah and its “mitzvot”. Now this approach to The Torah can be very dangerous as this approach can open a wide door, allowing a person’s “Yetzer Horah”  to rule and one can still be thinking they are acting “for the sake of heaven. SO ONE MUST NOT FOOL THEMSELVES THINKING THEY ARE “HEARING ON THE LEVEL OF ANGEL”. Only when one reaches the level that they themselves become the aspect of Malchut, which , “has nothing of itself,”  can they  dare to claim that the will of God is speaking through their throat. To do this you must  “Nullify your will before His will” – nullification of one’s own will – is the basic condition for making your will as if it were His will. Also we must consider that  Nadav and Avihu had no children which would bind them to this world.  Their  spiritual position seems similar to the prophet Eliyahu, Eliyahu, in his first appearance in the Bible he, does not have a family, does not live among society, does not live in this world like others but instead is driven by jealousy and zealousness only for God. Therefore Eliyahu went up to heaven in a tempest, just as Nadav and Avihu rose in their burning fire. What we are looking at here is the aspect an aspect of “It is time to act on behalf of the Lord for they have made void your Torah.” Eliyahu operates beyond the boundaries of this world, and to a certain degree, also beyond the boundaries of the Torah. This is the aspect of Nadav and Avihu, according to Rav Kook, and this is the aspect of Eliyahu the prophet. May it be that we see the Mashiach come and answer these and the rest of the mysteries of the Torah with the Holy Temple built and the sweet fragrance of the offerings quickly in our days !

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