Shemini – Page 11 – Peninim on the Torah

“Do not leave your heads unshorn and do not rend your garments that you not die…and your brethren the entire House of Yisrael shall bewail the conflagration that Hashem ignited.” (10:6)

Aharon HaKohen’s two eldest sons died in a terrible, tragic fire that consumed their souls, yet left their bodies intact. It was to be a day of heightened joy, the greatest simchah for Hashem, for Aharon and for all of Klal Yisrael. It was the day that the Mishkan was to be dedicated. The festivities were tragically marred. Yet, Aharon and his sons were commanded that, as Kohanim, they could not exhibit any outward signs of mourning. It was Hashem’s day. Their personal grief was not to detract from Hashem’s simchah. On the other hand, Klal Yisrael was adjured to…

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Rabbi L. Scheinbaum In Shemini, 5760

“And your brethren the entire house of Yisrael shall bewail the conflagration that Hashem ignited.” (10:6)

The Rambam in Hilchos Aveilus 13:10 writes, “One does not weep for the deceased more than three days. But for a Torah scholar, it depends upon their level of wisdom.” Nevertheless, one does not weep more than thirty days. There are clearly defined parameters for the length of time one may express emotional grief upon the death of another Jew. Yet, the Torah does not seem to place a time limit concerning the weeping for Aharon’s sons. When Moshe Rabbeinu – the quintessential leader and rebbe of Klal Yisrael – died, Klal Yisrael was instructed to mourn for thirty days….

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Rabbi L. Scheinbaum In Shemini, 5760

“And the pig…it is unclean to you.” (11:7)

Professor Daniel Chavelson was a living tragedy. A brilliant scholar, who became an apostate and converted out of the faith in order to advance his secular status, he enjoyed the respect and friendship of a number of rabbinic leaders. He continued to study Torah on a consistent basis, maintaining an active correspondence of halachic responsa with these rabbis. When the Netziv, z.l., was questioned about this enigma – an individual who, although a heretic, was still held in esteem by many observant Jews, he sighed, responding with the following story: One day the wife of the town’s wealthiest man became…

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Rabbi L. Scheinbaum In Shemini, 5759

A fire came forth from before Hashem and consumed them…Moshe said to Aharon, “Of this did Hashem speak saying, “I will be sanctified through those who are dearest to Me…and Aharon fell silent. (10:2,3)

This is one of the most compelling statements in the Torah. For a father to witness the devastating death of his two sons — men who had exemplified service to the Almighty, who had brilliant futures before them — and to remain silent as stone is incredible. How are we to understand this? Indeed, throughout the generations parents have suffered grievous losses and have accepted it as Hashem’s Will. Where does one conjure the temerity, the superhuman strength, to transcend human emotion to acccept Hashem’s edict in such a manner? Apparently, these have not been ordinary people with an ordinary…

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Rabbi L. Scheinbaum In Shemini, 5759

Moshe said to Aharon: Of this did Hashem speak…”I will be sanctified through those who are nearest to Me,thus I will be honored before the entire People.” (10:3)

In this parsha, the Torah recounts the tragic loss of Aharon’s two sons, Nadav and Avihu. The tragedy in itself is overwhelming; the fact that two such remarkable young men were taken from us under such circumstances makes it even more difficult to accept. Yet, this is part of the Divine plan. Who are we to question the Almighty? Indeed, Chazal state a number of reasons to explain the punitive divine measures against Nadav and Avihu. They are to be considered spiritually deficient only in the context of their lofty plateau of holiness. “Bikrovai Ekadesh;” “I will be sanctified through…

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Rabbi L. Scheinbaum In Shemini, 5759

These shall you abominate from among the birds, they may not be eaten – they are an abomination…the chasidah. (11:13,19)

One would think that with a name as impressive as chasidah, a derivative from chesed, kindness, this bird would rate a high standard of kashrus. Why is it included as a non-kosher fowl? Commenting on the Talmud Chullin 63a, Rashi attributes the name chasidah to the kindness it displays towards members of its species by sharing food with them. Yet, its comparison is not recognized . The Chidushei Ha’Rim explains that it directs its kindness only towards its own species / fellow. In other words, chesed is not a commodity that we control at our pleasure. If someone does not…

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Rabbi L. Scheinbaum In Shemini, 5759

If an animal that you may eat has died, one who touches its carcass shall become contaminated. (11:39)

We can derive some thoughtful lessons from the laws of tumah and taharah, ritual purity. Horav S.R. Hirsch, zl, contends that the various cases of ritual contamination are derived from the principal source of tumah, the avi avos ha’tumah, “father of the fathers of contamination,” the human corpse. Death is the ultimate expression of the separation of the soul and spirit from the matter which we call the human body. Hence, the corpse represents the physical dimension in its totality, in its most absolute form, severed from the moral freedom that life offers us. The freedom to choose between right…

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Moshe Marcovich In Shemini, 5758

I will be sanctified through those that are nearest to me, thus I will be honored before the entire people. (10:3)

This pasuk expresses the entire concept. Hashem expects and demands more from those who are close to Him. Those who serve as an example must live up to the values which they represent. This idea is regrettably foreign to those outside of Torah circles. It has become the accepted norm that social and intellectual accomplishment grants one license to pursue whatever moral transgressions his heart desires. We have only to look at the secular leadership of modern society to recognize this unfortunate truth. Not so our Torah leadership; they must be the paragon of moral purity, the model of dignity…

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Moshe Marcovich In Shemini, 5758

And Aharon fell silent. (10:3)

The Ramban notes that Aharon maintained his silence only after first breaking into sobs. The Abarbanel disagrees, asserting that Aharon did not react to the tragic death of his sons. In an attempt to defend the Ramban’s position, the Chasam Sofer explains that while Aharon did weep, he cried in response to his sins which he felt precipitated the tragedy that befell his sons. Aharon’s silence was a sign of acceptance, of inner peace, of profound faith in the Almighty. Aharon’s silence reflected his serenity at accepting the Divine decree issued against his sons. How did he gather the fortitude…

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Moshe Marcovich In Shemini, 5758

And the pig, for its hoof is split and its hoof is completely separated, but it does not chew its cud, it is unclean to you. (11:7)

We are presently considered to be in the exile of Edom, the nation whom Chazal have compared to the pig. Just as the pig stretches out its kosher sign, its leg, claiming that it is kosher, so does the Edomite government boast of its just laws and democracy, while concealing its immoral and depraved behavior. We are subject to the influence of the culture and society we live in. How often have our own people fallen prey to the sham that constitutes today’s society. History has demonstrated time and time again that the “pig” shows its true colors and lashes…

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“Do not leave your heads unshorn and do not rend your garments that you not die…and your brethren the entire House of Yisrael shall bewail the conflagration that Hashem ignited.” (10:6)

“And your brethren the entire house of Yisrael shall bewail the conflagration that Hashem ignited.” (10:6)

“And the pig…it is unclean to you.” (11:7)

A fire came forth from before Hashem and consumed them…Moshe said to Aharon, “Of this did Hashem speak saying, “I will be sanctified through those who are dearest to Me…and Aharon fell silent. (10:2,3)

Moshe said to Aharon: Of this did Hashem speak…”I will be sanctified through those who are nearest to Me,thus I will be honored before the entire People.” (10:3)

These shall you abominate from among the birds, they may not be eaten – they are an abomination…the chasidah. (11:13,19)

If an animal that you may eat has died, one who touches its carcass shall become contaminated. (11:39)

I will be sanctified through those that are nearest to me, thus I will be honored before the entire people. (10:3)

And Aharon fell silent. (10:3)

And the pig, for its hoof is split and its hoof is completely separated, but it does not chew its cud, it is unclean to you. (11:7)

YEARS

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