17th of Adar II 5774 B”H To all of our chaverim and students, It has come to my attention that we have students at different levels of understanding of Torah. Therefore, on Mondays we will be giving a Kabbalistic view of that weeks Parsha. On Wednesdays, We will give the Peshat (plain, literal) view of the weeks Parsha. Finally, on Fridays we will give a midrash of the Parsha. Chabad’s “In a nutshell on Shemini !” On the eighth day, following the seven days of their inauguration, Aaron and his sons begin to officiate as kohanim (priests); a fire issues forth from G‑d to consume the offerings on the altar, and the divine presence comes to dwell in the Sanctuary. Aaron’s two elder sons, Nadav and Avihu, offer a “strange fire before G‑d, which He commanded them not” and die before G‑d. Aaron is silent in face of his tragedy. Moses and Aaron subsequently disagree as to a point of law regarding the offerings, but Moses concedes to Aaron that Aaron is in the right. G‑d commands the kosher laws, identifying the animal species permissible and forbidden for consumption. Land animals may be eaten only if they have split hooves and also chew their cud; fish must have fins and scales; a list of non-kosher birds is given, and a list of kosher insects (four types of locusts). Also in Shemini are some of the laws of ritual purity, including the purifying power of the mikvah (a pool of water meeting specified qualifications) and the wellspring. Thus the people of Israel are enjoined to “differentiate between the impure and the pure.” Additional Commentary on Shemini: At first glance, the beginning of our Parsha would belong better at the end of the previous Parsha. For the end of Parshas Tzav describes the first seven days of inauguration of the Tabernacle, and the beginning of our Parsha describes the final, eighth day of inauguration, when Divine presence finally descended into the Tabernacle. By breaking to begin a new Parsha in the middle of this story, the Torah appears to be hinting to us that the eighth day, while superficially a mere continuation of the days that preceded it, actually had a totally different character. So the discussion of the eighth day Shemini must begin a new chapter. Since there are seven days in the week, it follows that the number seven alludes to the cycle of the natural world. Eight, therefore, represents that which is beyond the world, the most sublime spiritual realm which defies any interaction with physicality. Being truly infinite it can have no meaningful relationship with the finite. And it is this fundamental incompatibility between “seven” and “eight” to which the Torah alludes by placing Shemini in a Parsha of its own. The Torah is teaching us that “eight,” that which is infinite and G-dly, and “seven,” the worldly and the physical, cannot be mixed. That is to say, that they cannot be mixed by man alone. But G-d and His commands, of course, are not bound by the paradox of matter and spirit. Thus, when man follows G-d’s command to perform a particular task with a physical object, whose very nature is to conceal the presence of G-d, now becomes a pure expression of the infinite Divine Will. Thus, the 613 mitzvos are, in effect, 613 bridges between “seven” and “eight.” Consequently, it is through the observance of these mitzvos that G-d’s presence will become visible within this physical world with the true and complete Redemption - like the eighth day of inauguration, when “the glory of G-d appeared to all people.” (Based on Likutei Sichos vol. 17, p. 92ff.) A Parting B’racha: “May you now apply the lessons you have just studied to your everyday life so that you will experience the bliss of the World to Come within your lifetime on earth. May this prepare you for your final reward when you completely enter the World to Come.” AMEN!!! With all of The Creator’s love!
Posted on: Wed, 19 Mar 2014 11:39:01 +0000