‘By those who are close to me, will I be sanctified’. The Torah uses this verse as an explanation for the sudden death of Nadav and Avihu, at the height of the celebration of the inauguration of the Tabernacle. They had sinned by offering a strange fire that G-d had not commanded and were struck down by the hand of G-d. This verse seems to imply that it is precisely those that are closest to G-d, that are singled out for special punishment. Indeed, that is the traditional explanation of this verse. G-d punishes the righteous harshly, even for the smallest infraction, in order that others should be warned. ‘If G-d deals such with the righteous, how much more so should we be careful’. Thus G-d’s Name is sanctified among the people. There is, however, something troubling about this explanation. Surely G-d, as a G-d of justice, treats people according to their deserts, not in order to achieve a public relations success. It could be said that G-d wishes to show his impartiality, not favouring His ’friends’. But this is also counterintuitive. We do not expect an earthly court to treat a first time offender, with a long record of civic service, the same as a hardened, habitual criminal. Surely the righteous deserve some leeway? I believe, however, that there is a deeper psychological lesson the Torah wishes to teach us here. This goes to the very heart of the relationship between G-d and man. Many people believe that are relationship to G-d is like that of putting money into a vending machine. We do what G-d wants and he will reward us, just as if we put the right change into the machine, it will deliver us a cup of coffee. This indeed, was the common pagan view of divinity. Appease the gods by the right sacrifice and you will get a good harvest, or success in battle. Judaism, rejects this approach which has G-d serving us, rather than us serving Him. We serve G-d because it is the right thing to do, not for hope of a reward. While we believe in G-d’s ultimate justice, we don’t necessarily expect to see it played out in front of us. The righteous Aaron can see his sons die before him at the moment of his greatest triumph. His response is to accept G-d’s will in silence. For the righteous there are no easy answers or facile guarantees, only the ultimate surety of their relationship with G-d.
ALIYAH BY ALIYAH SYNOPSIS
|
Rishon |
The eighth day of the inauguration of the Priesthood. |
|
Sheni |
The climax: G-d Presence is symbolised by a spontaneous fire on the altar. |
|
Shelishi |
Nadav and Avihu offer a strange fire and our killed. Aaron keeps silent. Instructions concerning priests. |
|
Revii |
Instructions concerning the left over offerings. |
|
Hamishi |
Moses is angry they haven‘t eaten the sin offering but is corrected by Aaron. |
|
Shishi |
Kosher and non-kosher animals. |
|
Shevi’i |
Laws of purity and impurity. |
|
Haftorah |
II Samuel: 6;1-7;17: David brings the Ark into Jerusalem. |
Sidra Statistics
Parshat Shemini
· has 91 verses;
· is the 3rd in Leviticus, 26th in the Torah
· 4th longest in Leviticus 40th longest in the Torah
· has 6 pos + 11 neg = 17 mitzvot.
PAST PARSHAH PUZZLE
Firewood in the morning.
The mitzvah to add wood to the fire on the altar every morning.
PARSHAH PUZZLE
Proscribed list.
WEEKLY HALAKHA
We don’t eat grasshoppers today, as we are not sure which ones are kosher.
