Parashah Shmini
Leviticus 9—11
Notes by Chris O’Quin, © March 29th,
2008
I.
Introduction
Our Torah portion this
morning deals with two major themes, one is the deaths of Nadav and Avihu and the
other which deals with the Laws of Kashrut. On the surface it might appear to
the casual reader that these two subjects have little in common. But, upon
closer study we can see that the two are closely related for both deal with the
requirement of holiness. With this in mind, let us look at our morning’s Parashah.
II.
The Death of Aaron’s Sons
A. The Background: Leviticus
10:1--3
B. What did Nadav and Avihu do to bring such punishment upon themselves? Some possible
answers
A. That their sin was actually from Mt. Sinai when they gazed at HaShem with arrogance after eating and drinking (Exodus 24:9—11).
B. On this day they wished to draw near again and used the “strange fire” as an excuse to go into the Holy of Holies.
C. They had acted on impulse out of religious ecstasy. How might this apply to religious observances today?
D. According to another approach, the problem was that the two entered the Sanctuary drunk, evidenced by the section in the Torah which follows this episode -- Aaron is warned against entering the Temple to perform service while intoxicated (Leviticus 10:8 & 9).
E. Possibly
that the offering of incense was not called for, but it was the drunkenness
which caused the error in judgment, resulting in the "strange fire"
which was offered.
F. Another source identifies their downfall with their deciding a Torah law in the presence of Moses and Aaron, without asking the opinion of their teacher.
G. Antiochus Epiphanies, Pompey and Titus all entered the Holy of Holies without immediate harm. Why? Implications?
4. Perhaps most sinister of the allegations raised against them is the following passage in the Talmud:
Moses and Aaron were walking
along, as Nadav and Avihu were behind them, and all of
C. What emerges from this passage is a three-fold warning. First, G-d is not our spiritual “buddy.” He is holy and awesome. Second, is that the higher the spiritual level the stricter the accountability. Finally, G-d resist the proud but gives grace to the humble.
III.
The Laws of Kashrut
A. We are told, You shall be a holy people for me. The laws of Kashrut are the
first step on the ladder of holiness.
B. In a sense, Sinai brought us back to the Garden of Eden. G-d’s Presence was once again with man.
C.
The commandment
to abstain from certain “unclean foods” was not new to Sinai. Adam and Eve were told not to eat from one particular tree.
From the start the condition for all moral life is the subordination of the
physical nature to the will of G-d. The exercise of self-discipline is always
the first step in moral training.
D.
Observance
of kosher laws was a condition to keeping HaShem’s
Presence in their midst. Violating
Kashrut was equivalent to repeating the “original sin” leading to the loss of
the regained paradise.
E.
The dietary
laws sanctify our instincts for eating by elevating the physical to a spiritual
level.
F.
Deuteronomy
14:1—3.
G.
The
Rabbis teach us that all living things as well as all food has a spiritual
quality. Notice that the kosher animals
are not predatory. Explain
IV.
Will The Dietary Laws Ever Be Abolished?
A.
One Midrash (Socher Tov to Tehillim
146) states that in the future times HaShem
will declare all forbidden animals to be kosher. Quoting Zechariah chapter three these commentators hold that in the time of
Messiah G-d will cause the spirit of
contamination to vanish from the earth.
B.
Is this
possibly what is going on in Mark 7:19? The work katharizo can mean to purge or purify. The context is hand washing.
Discuss
C.
Did
Peter keep kosher? Acts 10 & 11—specifically 11:8.
D.
Galatians
2:11—14: Again, what is the context?
E.
Acts
23:6 Paul declared “I am a Pharisee”.
In Philippians 3:6 he says to be faultless in his meticulous observance of
Torah.
F.
It
appears that some later commentators may have picked up on this notion of the Messiah causing “contamination to vanish
from the earth” and mistakenly applied it to Yeshua. It is very clear from the Apostolic literature that Yeshua himself didn’t believe this to be
the case or that he taught his disciples to think such a thing.
V.
Conclusion
What are
we, therefore, to conclude from these two themes in our Parashah? First, that HaShem
is holy and separate from man, and yet, He desires to dwell with His people.
But in order to be a people capable of His Presence,
we are to be holy. Fellowship with G-d is the goal and holiness is the means to
that goal. Both before and after the cross G-d requires holiness from those who
take His Name upon their lips, lest they find themselves taking His Name in
vain. (Romans 2:26—29) Second, we
must always be on our guard against pride—especially spiritual pride. The pig
lies on his back as if to show off his split hoofs and say, “See, I’m
kosher—I’ve got split hoofs.” But only upon closer examination can we see that
he fails to meet the requirement of chewing the cud. The Rabbis tell us that
this is the way it is with all those who make a show of their outward
religiosity but who are full of pride and hypocrisy on the inside (See also
Mark 7). Nadav and Avihu learned in the most severe way
possible the penalty of approaching a holy G-d with a spirit of pride and
self-worthiness. May we learn from our Parashah
this morning to walk in humility before G-d and man and to strive for holiness
in everything that we eat, say and do.