Overview of the Weekly Reading,
Shemini To be read on the Shabbat of 26 Nissan 5767
/April 14 31 Torah: Leviticus 9:1-11:47; Haftorah: Samuel
II 6:1-7:17 (Death of Uza, comparable to Aharon's
sons) Shabbat
Mevarachim Shemini, 3rd out of 10 in Leviticus, 26th
overall, 42nd out of 54 in overall length. Shemini
begins with a discussion of the service in the Tabernacle on the eighth day, the
first day following the seven days of installation. Aharon's eldest sons, Nadav
and Avihu, brought an unauthorized fire offering and were consumed by flame from
the Holy of Holies. Aharon is instructed that the priests should never come to
the Sanctuary in a state of drunkenness. Then the completion of the service is
discussed. The balance of the portion is a discussion of the dietary laws, specifically
which mammals, fish, birds and insects are spiritually pure or not, and which
are appropriate to eat and which not.
FROM
THE MASTERS OF KABBALA (K:2667/Shemini)
From the holy
Zohar, teachings of Rabbi Shimon bar Yochai
(Z:2667/Shemini) The
exile of the Shechina is a fall from the level of consciousness of unity with
the Divine, symbolized by the Tabernacle. This consciousness can be retrieved
even in the state of Exile by those "children" of the Shechina who,
through meditative unifications, cause an influx of divine light into the sefira
of malchut and place her on her feet by reconnecting her with her source in the
sefira of bina; this can rectify the internal aspect of exile. For
the full article, click to the "Weekly Holidays" section on our KabbalaOnline
site. * * * * * From
the holy Ari, Rabbi Yitzchak Luria of Safed
(A:2667/Shemini)
Regarding wild animals, they are also derived
from the lower two states of gevura as mentioned, and therefore they also require
the two signs [of kashrut]. But they only derive from the spelling-out of the
spelling-out, and therefore there are other, additional signs that differentiate
between them and domesticated animals, as mentioned in the Talmud. (Chulin 59ab)
I did not receive the mystical interpretation of their explanation [from my master]. For
the full article, click to the "Weekly Holidays" section on our KabbalaOnline
site. * * * * * From
Rabbeinu Bachya (S:2667/Shemini)
The
spiritual affinity established by means of the incense is meant to draw down an
abundance of heavenly blessings by means of the attribute of Judgment, which in
turn will confer these blessings on the person burning up the incense. For
the full article, click to the "Weekly Torah" section on our KabbalaOnline
site.
FROM
THE CHASSIDIC REBBES (V:2667/Shemini) "Fire
came forth from before G-d and it consumed them, so that they died before G-d."
(10:2)
What was the failing of Nadav and Avihu, the two sons of Aaron,
that they were killed by a Divine flame when they offered an unauthorized fire?
They desired to be one with G-d spiritually (through the sacrifice) rather than
remain in this physical world. The spiritual high was not brought down into practicality.
(Rabbi Sholom Ber of Lubavitch) (from L'Chaim #513)
A
MYSTICAL CHASSIDIC DISCOURSE from
the Chabad Master series, produced by
Rabbi Yosef Marcus for www.ascentofsafed.com
and www.kabbalaonline.org
MOSHIACH
THIS WEEK (M:2667/Shemini) "On
the eighth day
." [Lev. 9:1] The name of this week's parsha
is Shemini (8th) because the Mishkan was completed and G-d revealed Himself there
on the 8th day of the dedication ceremony. What is so special about the number
8, that only on the 8th day was G-d's presence revealed? The number 7
stands for the regular cycle of creation (7 days of the week). The number 8 stands
for holy things which are even higher than the cycle of the world. This
is also the reason why the kinor (violin) in the 1st and 2nd Holy Temples had
7 strings, but the kinor in the days of Mashiach will have 8 strings. This is
because the number 8 is, just like Mashiach, much higher than the world is now.
Mashiach is also called the 8th of the princes of men.
[Adapted
from Discover Moshiach in the Weekly Torah Portion (by Rabbi Berel Bell and
the students of Bais Chaya Mushka Seminary of Montreal), as published on www.mashiach.org]
An
essay from Rabbi Shaul Yosef Leiter, director of Ascent
(for a free weekly email subscription, click
here) (W:2667/Shemini)
The month of Nissan has many special
qualities, including the Passover redemption and the birth of the Jewish nation.
This is true of even the last few days of Nissan, and perhaps even more so. Since
the holiness grows from day to day, there is an opportunity for personal transformation,
to attain a higher and more perfect spiritual level from where we were previously.
This is hinted at by the verse about Nissan: "This month is for you, head
[in Hebrew, 'rosh'] of the months ['chodeshim']" (Ex. 12:2),
meaning that Nissan is the first month of the annual twelve month cycle. The Shlah
teaches that the words can be translated as, "This month is for you a new
[in Hebrew, 'chadash'] head ['rosh']" - meaning a new perspective
on life. Also, "This is a month of "rosh chodesh's" - where
each individual day is like the first day of a new month, full of new potential.
We see this concept in the name of this week's Torah portion, Shmini, which
literally translates as "eighth". While ostensibly speaking about the
eighth day of the inauguration of the Sanctuary, when for the first time the Divine
Presence was revealed there, the number eight signifies going beyond the normal,
to a new higher level (as opposed to the number seven, which represents the natural,
such as the weekly cycle of seven days). For example, eight are the days of Chanukah,
whose miracles were supra-natural; ritual circumcision is on the eighth day of
a child's life and serves as a covenant binding a Jew to G-d. Because of this
phenomenon, our ability to go beyond our assumed limitations is enhanced at this
present time. With so much positive spiritual momentum behind us, Shmini
might seem to lack in inspiration, dealing mostly with details of offerings. Yet
the end of the portion speaks about the two signs that identify which animals
are kosher, namely split hooves and chewing of its cud (Lev. 11:3). What do we
learn from these signs? On an abstract level each of us has an "animal"
aspect within us that wants to take part in the physical world. What makes this
animal aspect kosher or not? If the intention of our actions is for G-d's sake,
to help others, to grow spiritually and reveal the spirituality in the world,
then it is "kosher". When our actions are not for a higher purpose,
and, in fact, interfere with the above goals, it is "not kosher". What
do these two signs represent? Just as it is important to perceive ourselves as
separate from the world, with unique spiritual strengths that elevate us, so a
hoof separates the animal from the earth. Nevertheless, the goal is not to just
separate ourselves. We eat to give us strength to serve G-d; our work lives are
to gather resources to lead Jewish lives; even sleep is to refresh ourselves to
begin our service with new vigor. It is incumbent upon us to use and elevate the
physical world for spiritual purposes. This is the concept behind a split hoof.
Yes, there must be a separation - I have to keep myself aloof from the physical;
but there also has to be an infusion of spiritual strength into the physical,
in a sense through the split in the hoof, allowing us to elevate it and make it
a vehicle for spiritual good. The split hoof teaches that we should infuse the
physical with spiritual energy. If an action does not accomplish this, it is,
in this sense, "not kosher". The second sign is chewing of the
cud. In daily life, it is imperative to think twice, check and double check, if
what we are about to do is correct or not. No one would ever consider giving his
hard earned money to a stranger, no matter how lucrative a deal is offered, without
doing extensive investigation. How much more so with the spiritual relationship
to the physical! It is imperative that we act cautiously guarding ourselves and
our families from inappropriate actions. There is a third rule, about birds.
In their case, we cannot rely only on physical indications. The Torah specifies
only which birds are not kosher. We know which ones are permitted to eat only
through rabbinical tradition. This teaches us a basic premise in Jewish life:
we are forbidden to rely on our intellect alone because it can easily mislead
us. Even the most learned individual has to sometimes ask an opinion. If
we follow these signs, working to properly evaluate our motives and actions, and
turn to the Torah's guidance, then we are guaranteed that our actions will always
be kosher.
P.S. Please also read my weekly Shabbat Law,
below.
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