Shemini – Page 14 – Peninim on the Torah

“This is the thing which Hashem commanded that you should do, that there may appear to you the glory of Hashem.” (9:6)

This pasuk seems enigmatic. Bnei Yisrael had already performed everything that was demanded of them. What else were they expected to do? Chazal comment that Moshe said to Bnei Yisrael, “Remove the yetzer hora from your hearts so that you will be imbued with one common awe with which to serve Hashem. As He is one, so, too, should your service to Him be one.” This Midrash begs clarification. The Netziv z.l. offers a classical explanation which carries with it a timeless message. He explains that during Moshe’s tenure as leader, some individuals already charted their own path for experiencing…

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Sruly Schnair In Shemini, 5754

“And the sons of Aharon, Nadav and Avihu, each took his pan… and they offered before Hashem a strange fire.” (10:1)

Nadav and Avihu brought a “strange fire” on the mizbayach, an offering that Hashem had not commanded them to bring. This violation resulted in their immediate death. The Yalkut Shimoni points out that this erroneous offering was the result of their not consulting with Moshe or with each other. This criticism seems questionable. Indeed, they should have consulted with their Rebbe, Moshe prior to offering the fire, but why were they censured for not consulting one another? Indeed, if such erudite and righteous men as Nadav and Avihu reached the same conclusion independently, it would seem obvious that consulting each…

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Sruly Schnair In Shemini, 5754

“The camel, because she chews the cud, but parts not the hoof, she is unclean to you… and the pig, because he parts the hoof… but chews not the cud, he is unclean unto you.” (11:4,7)

The Midrash notes that even when Hashem describes the impure characteristics of the unclean animals, He identifies their pure features before mentioning the reason for their uncleanliness. This seems enigmatic! The Torah is listing the various unclean animals, such as the camel and the pig. Why does the Torah specify their pure characteristics altogether? What purpose can be served by this? Horav Yerachmiel Shulman z.l. derives an important lesson from this seeming verbosity. The Torah teaches that when we are about to render the pig, camel, or any other unclean animal unacceptable for Jewish consumption, we must be considerate not…

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Sruly Schnair In Shemini, 5754

“Whatever has a split hoof and is wholly cloven footed and chews its cud among the beasts, you may eat.” (11:4)

The two features stated in this pasuk are signs which identify permitted animals. No reason is stated as a rationale for their permissibility. The Abarbanel suggests that animals which chew their cud are not capable of crushing and chewing up bones. Consequently, they feed on plants, and they do not have the ferocity of wild animals. Their split hooves do not have claws, suggesting that these are peaceloving and relatively harmless animals. Indeed, these animals reflect the traits of compassion and mercy, which are the hallmarks of the Jewish personality. In a similar sense, Rabbi S.R. Hirsch z.l. explains that…

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Rabbi L. Scheinbaum In Shemini, 5753

“And it was on the eighth day, Moshe summoned Aharon and his sons.” (9:1)

Horav E. Munk, z.l., poignantly explains the significance of that glorious day, the eighth day of the inauguration services. It was Rosh Chodesh Nissan, the day the Mishkan was erected, a day crowned with ten crowns of distinction. On this particular day, Klal Yisrael was to attain an unprecedented level of communion with the Divine Presence. Moshe, however, knew that this exalted state of intimacy would require strict discipline from every member of the nation, especially its leadership. The slightest act of desecration would be punished, even if it were committed by those who were closest to Hashem. The Mishkan…

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Rabbi L. Scheinbaum In Shemini, 5753

“And there came forth a fire from before Hashem and devoured them (Nadav and Avihu).” (10:2)

The Midrash explains that the death penalty had previously been decreed against Nadav and Avihu at the time of Matan Torah. At that time, Nadav and Avihu, together with the elders, ascended Har Sinai to receive the revelation of the Shechinah. Upon experiencing this unique revelation, however, they derived personal pleasure from it and did not respond with proper reverence. They were all judged to be guilty by Hashem. Hashem refrained from meting out their punishment immediately. One reason suggested is that Hashem bestows prophecy only on one who is happy and at peace. Had a national tragedy such as…

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Rabbi L. Scheinbaum In Shemini, 5753

“And the sons of Aharon, Nadav and Avihu, took… and they brought before Hashem an alien fire that He had not commanded them.” (10:2,3)

The catastrophe which befell Nadav and Avihu is one of the great tragedies of the Torah. It begs for explanation. Each in his own way, the various commentators offer an orientation for understanding their sin and its ensuing punishment. Horav S.R. Hirsch, z.l., suggests that they had acted on impulse, in an outburst of enthusiasm. This impassioned act of pride in approaching the altar proved fatal to them. Joyful emotions, regardless of their sincerity, may not be used to serve as a pretext to break the discipline established by law. Alteration of Hashem’s law cannot be tolerated, especially on the…

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Rabbi L. Scheinbaum In Shemini, 5753

“Any earthenware utensil into whose interior one of them will fall everything within it shall become contaminated and you shall break it.” (11:33)

An earthenware vessel can contract impurity only through internal ritually unclean contact. Horav E. Munk, z.l,. cites Rav Mendel Mi’kotzk who distinguishes between a metallic vessel, whose intrinsic value is based upon the metal from which it is made, and an earthenware vessel, whose value is based upon what it contains. This is the reason that an earthenware vessel is contaminated only from the inside and cannot be purified by immersion in a mikveh, as a metallic vessel can. Consequently, an earthenware vessel which has become tamei, ritually contaminated, must be broken. The vessel is like a man formed from…

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Rabbi L. Scheinbaum In Shemini, 5752

“And Moshe and Aharon went into the Ohel Moed and came out and blessed the people. And the glory of Hashem appeared unto all the people.” (9:23)

Rashi cites the Safra who gives the following reason for Moshe’s accompanying Aharon into the Ohel Moed. Aharon noted that all the sacrifices had been offered and all the services had been performed. He was grieved that the Divine Presence had not yet come down to Klal Yisrael. He blamed himself for Hashem’s apparent rejection of the Jewish people’s offerings and supplications. He even felt that Moshe had put him to shame by asking him to enter the Ohel Moed alone. Therefore, Moshe immediately entered with Aharon, and together they entreated Hashem for mercy. This act of cooperation caused the…

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Rabbi L. Scheinbaum In Shemini, 5752

“And the sons of Aharon, Nadav and Avihhu, each took his own incense-pan… and they offered before Hashem strange fire… and then a fire came out from Hashem’s Presence and consumed them.” (10:1-2)

Rashi cites one reason for the death of Aharon’s sons to be their decision to voice halachic rulings in the presence of their teacher, Moshe. The Talmud (Eiruvin 63a) explains that they asserted the halacha about placing wood shavings on the Altar, despite the fire’s miraculous descent from heaven. The Talmud confirms that the act of rendering halachic decisions in front of one’s Rebbe is punishable by death. To illustrate this point, the Talmud quotes a story concerning a student of Rabbi Eliezer who rendered a decision in his Rebbe’s presence. Rabbi Eliezer mentioned to his wife that the student…

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“This is the thing which Hashem commanded that you should do, that there may appear to you the glory of Hashem.” (9:6)

“And the sons of Aharon, Nadav and Avihu, each took his pan… and they offered before Hashem a strange fire.” (10:1)

“The camel, because she chews the cud, but parts not the hoof, she is unclean to you… and the pig, because he parts the hoof… but chews not the cud, he is unclean unto you.” (11:4,7)

“Whatever has a split hoof and is wholly cloven footed and chews its cud among the beasts, you may eat.” (11:4)

“And it was on the eighth day, Moshe summoned Aharon and his sons.” (9:1)

“And there came forth a fire from before Hashem and devoured them (Nadav and Avihu).” (10:2)

“And the sons of Aharon, Nadav and Avihu, took… and they brought before Hashem an alien fire that He had not commanded them.” (10:2,3)

“Any earthenware utensil into whose interior one of them will fall everything within it shall become contaminated and you shall break it.” (11:33)

“And Moshe and Aharon went into the Ohel Moed and came out and blessed the people. And the glory of Hashem appeared unto all the people.” (9:23)

“And the sons of Aharon, Nadav and Avihhu, each took his own incense-pan… and they offered before Hashem strange fire… and then a fire came out from Hashem’s Presence and consumed them.” (10:1-2)

YEARS

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