Shemini – Page 12 – Peninim on the Torah

You shall hallow yourselves and be holy, for I am Hashem who brought you up from the land of Egypt to be your G-d. (11:44,45)

Hashem adjures us to sanctify ourselves, to act differently, to be kadosh, because He brought us up from Egypt. We were raised up from the murky depths of depravity which symbolized the land of Egypt. We are to be separate. We are to be different. We are to distinguish ourselves in the way that we live; in the way that we act among ourselves and in the manner that we interface with others. We suggest that Chazal are teaching us an important lesson. How are we to respond and execute this distinction? Are we to be reclusive, hiding from…

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Moshe Marcovich In Shemini, 5758

You shall not contaminate yourselves through any teeming thing that creeps on the earth. For I am Hashem who elevates you from the land of Egypt. (11:44.45)

What is the relationship between the exodus from Egypt and the prohibition from eating insects? Horav Mordechai HaKohen in his sefer Al HaTorah cites a thoughtful response. Certain individuals are extremely careful not to eat any insect. They painstakingly check vegetables with a microscopic lens to make certain that even the tiniest bug, not visible to the naked eye,enters their mouth. Regrettably, these same people have no problem swallowing up a person, enslaving their brethren, spilling their blood and flaying their skin. They have no feelings for their fellow Jew. Disparaging comments can destroy a life. Subjecting a fellow…

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Rabbi L. Scheinbaum In Shemini, 5757

And Moshe spoke to Aharon: Approach the Altar and offer your (korban) Chatas and your (korban) Olah. (9:7)

Chazal explain why it was necessary for Moshe to speak emphatically to Aharon saying, “Approach the Mizbayach.” Aharon was “shy,” afraid to approach the Mizbayach. He saw the likeness of an ox with its horns in the Mizbayach, and he was afraid. Moshe told him, “Take courage and approach the Mizbayach.” Aharon was anxious, reflecting a fear that ought to take hold of any conscientious leader who assumes his position. He understood the heavy responsibility of his position and the lofty mission of being leader, teacher, and interpreter of d’var Hashem. His fear, however, had an additional aspect. The image…

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Rabbi L. Scheinbaum In Shemini, 5757

And Aharon was silent. (10:3)

Ramban explains that Aharon actually did cry. Aharon silently accepted Hashem’s decree only after Moshe consoled him by telling him of the enormous kiddush Hashem, sanctification of Hashem’s Name, which Nadav and Avihu had effected. Aharon’s response to the tragic deaths of his two eldest sons serves as a paradigm for those who confront tragedy. He was silent, accepting the decree. Did Aharon exhibit the loftiest form of acquiescence, or is there another — more exalted — way of confronting Hashem’s decree? Tiferes Shlomo, the Admor m’Radomsk, zl, comments that Chazal laud Aharon Ha’kohen for his “silent” response to his…

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Rabbi L. Scheinbaum In Shemini, 5757

The camel, for it brings up its cud, but its hoof is not split, the hyrax, for it brings up its cud but its hoof is not split…, and the hare, for it brings up its cud and its hoof is not split. (11:4, 5, 6)

The Torah identifies those animals that have only one siman, sign, of kashrus. Interestingly, the Torah seems to employ the three tenses concerning the lack of split hooves in describing the animals: past, present, and future. The Torah says, “einanu mafris” —“it does not have split hooves,” in the present; “ufarsa lo yafris”–“it will not have split hooves,” the future; “ufarsa lo hifrisa” — “it’s hooves were never split,” in the past. What is the significance of these three expressions? Ma’ayanah shel Torah cites one of the gedolei ha’mussar, who infer a noteworthy lesson from this pasuk. When one is…

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Rabbi L. Scheinbaum In Shemini, 5757

You shall hallow yourselves and be holy…For I am Hashem Who took you up from the land of Egypt to be your G-d, you shall be holy for I am holy. (11:44)

This pasuk, which concludes the parshah, comes at the end of the Jewish dietary laws. Kashrus is one of the areas in which the Jew distinguishes himself from the rest of the world. The message of this pasuk reveals the significance of this distinctiveness. Horav Moshe Swift, zl, notes the words, “For I am Hashem Who took you up from the land of Egypt.” Elsewhere in the Torah and in our tefillos, prayers, we say, “Who brought you out of the land of Egypt.” The Torah emphasizes here that we were brought up–elevated–to a higher level, so that Hashem would…

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Rabbi L. Scheinbaum In Shemini, 5756

“And the sons of Aharon, Nadav and Avihu, took each his censer… and offered strange fire before Hashem, which He had not commanded them.” (10:1)

Much has been written regarding the “sin” that Nadav and Avihu committed. We must understand their transgression in a manner relative to the unique lofty level of kedushah they had attained. They should not be viewed as common sinners. We can, however, attempt to learn from the “errors” that they committed. While keeping their actions in perspective, we can internalize a lesson for ourselves. Amongst the various indiscretions attributed to Nadav and Avihu is the offering up of a korban “which Hashem had not commanded them.” What is the meaning of not having been commanded? Is there something wrong with…

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Rabbi L. Scheinbaum In Shemini, 5756

“A fire came forth from Hashem and consumed them… and Aharon was silent… And your brethren the entire House of Yisrael shall bewail the fire which Hashem burnt.” (10:2,3,6)

The sudden death of such holy people as Aharon Ha’Kohen’s two sons on the most auspicious day after the liberation from Egypt is probably the most tragic scene recorded in the Torah. It is especially important to note Aharon’s reaction to the tragic death of his sons, as well as the manner in which Klal Yisrael was told to mourn the sudden demise of these two righteous people. In telling us that Aharon remained silent, the Torah uses the word oshu rather than ahrjhu which is a more appropriate word for describing silence. The Chofetz Chaim explains that even when…

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Rabbi L. Scheinbaum In Shemini, 5756

“By those that are near Me I shall become sanctified, and before all the people I will be glorified.” (10:3)

Secular leaders may posit the view that those who are especially talented or highly placed have total freedom to use their gifts. To the contrary, the Torah teaches us “B’krovai A’kadesh,” by those that are near to Me I shall become sanctified. The greater a man’s position, the closer he is to the spiritual core, the stricter is the standard by which he is judged. Thus, the consequences of an individual’s guilt are greater if he is deficient in living up to this standard. Horav Avigdor Miller, Shlita opines that this principle is the underlying rationale for the accusations and…

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Rabbi L. Scheinbaum In Shemini, 5756

“To distinguish between the contaminated and the pure.” (11:47)

In the last pasuk of the parsha, the Torah elaborates the underlying motif of Judaism and the mandate for every Jew to follow. We are charged to study and learn how to distinguish between that which is ritually defiled and that which is pure. In theory this is clearly our goal, but practical application is possible only through study. One may desire to be observant. If he is not proficient, however, in the code precise observance remains elusive. Rashi interprets the concept of havdalah, the ability to discern between pure and defiled (kosher and non-kosher), as applying to more than…

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You shall hallow yourselves and be holy, for I am Hashem who brought you up from the land of Egypt to be your G-d. (11:44,45)

You shall not contaminate yourselves through any teeming thing that creeps on the earth. For I am Hashem who elevates you from the land of Egypt. (11:44.45)

And Moshe spoke to Aharon: Approach the Altar and offer your (korban) Chatas and your (korban) Olah. (9:7)

And Aharon was silent. (10:3)

The camel, for it brings up its cud, but its hoof is not split, the hyrax, for it brings up its cud but its hoof is not split…, and the hare, for it brings up its cud and its hoof is not split. (11:4, 5, 6)

You shall hallow yourselves and be holy…For I am Hashem Who took you up from the land of Egypt to be your G-d, you shall be holy for I am holy. (11:44)

“And the sons of Aharon, Nadav and Avihu, took each his censer… and offered strange fire before Hashem, which He had not commanded them.” (10:1)

“A fire came forth from Hashem and consumed them… and Aharon was silent… And your brethren the entire House of Yisrael shall bewail the fire which Hashem burnt.” (10:2,3,6)

“By those that are near Me I shall become sanctified, and before all the people I will be glorified.” (10:3)

“To distinguish between the contaminated and the pure.” (11:47)

YEARS

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