Shemini – Page 12 – Peninim on the Torah

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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Rabbi L. Scheinbaum In Shemini, 5756

“And David danced before Hashem with all his might, and David was girded with a linen eiphod.” (6:14)

Why is David’s name repeated? We may also question the significance of David’s wearing a linen eiphod. The Zekan Aharon suggests that we are being taught here that one must serve Hashem regardless of the situation and in spite of the predicament in which he is placed. David Ha’Melech demonstrated his commitment by dancing before the Aron Ha’Kodesh in a manner that some might have deemed inappropriate for someone of his noble position. Yet, he was not deterred by what people might say – He was serving Hashem! On the other hand, David wore the eiphod, a garment designated for…

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Rabbi L. Scheinbaum In Shemini, 5755

“And Moshe and Aharon came to the Ohel Moed and they went out and they blessed the people.” (9:23)

The beginning of the parsha focuses on the events surrounding the eighth day of the Mishkan’s inauguration. This was the day Aharon Ha’Kohen and his sons were invested into the priestly service. During the days of the inauguration, the first family of kohanim offered sacrifices in anticipation of the Shechinah “descending” to repose in the Mishkan. Rashi notes that all of Klal Yisrael assembled to witness the consecration of this holy edifice to which they had all donated generously. Yet, despite their devotion and sacrificial offerings, the Shechinah did not descend. Moshe and Aharon entered the Mishkan to beg Hashem…

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Rabbi L. Scheinbaum In Shemini, 5755

each took his firepan … and they brought before Hashem an alien fire … and a fire went out … and consumed them and they died before Hashem.” (10:1,2)

Chazal cite a number of reasons for the terrible decree accorded to Nadav and Avihu. Undoubtedly, their sins are to be viewed as relative iniquities in accordance with the sublime level of kedushah, holiness, attained by Nadav and Avihu. One reason presented by Chazal is difficult to accept. They state that Nadav and Avihu walked behind Moshe and Aharon and remarked, “When will these two old men (Moshe and Aharon) die, so that we can assume the mantle of leadership ?” How do we reconcile ourselves to this statement ? Are we to believe that these two spiritual giants would…

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Rabbi L. Scheinbaum In Shemini, 5755

“Of this did Hashem speak saying: ‘I will be sanctified through those who are nearest Me, thus I will be honored before the entire people.'”(10:3)

Rashi cites Moshe’s dialogue with Aharon immediately following Nadav and Avihu’s deaths. “I knew the Mishkan would be sanctified in those whom Hashem’s glory reposes,” Moshe said to Aharon, “but I thought it would be either one of us. Now I know that they were greater than either one of us.” Indeed, Chazal view Nadav and Avihu, who met their deaths in such a tragic manner, as being great tzaddikim. In the machzor for Yom Kippur, it is stated that one who sheds tears over the deaths of the two sons of Aharon will not see the premature demise of…

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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)

“And David danced before Hashem with all his might, and David was girded with a linen eiphod.” (6:14)

“And Moshe and Aharon came to the Ohel Moed and they went out and they blessed the people.” (9:23)

each took his firepan … and they brought before Hashem an alien fire … and a fire went out … and consumed them and they died before Hashem.” (10:1,2)

“Of this did Hashem speak saying: ‘I will be sanctified through those who are nearest Me, thus I will be honored before the entire people.'”(10:3)

YEARS

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