SHEMINI_Leviticus IX – XI

Moshe had proceeded to consecrate the Kohanim and on the eighth day, Shemini, which corresponds to the day of the Mishkan’s erection in the wilderness, and instructed Aharon to make a calf offering. According to our Jajamim the offering of this calf meant that Aharon was expiated, atoned and forgiven for his participation in the sin of the Egel hazahav.

Moshe had to prompt Aharon, “kerav el hamizbeach” come near the altar, because his brother did not feel confident, after the aforementioned episode.When making a sacrifice, Aharon has to ask forgiveness for his own mistakes first, and then ask forgiveness for the sins of the whole people of Israel. It’s not a matter of courtesy. Because only a person of unimpeachable integrity and conduct can intercede for others. Therefore, in order to ask forgiveness for the people, Aharon has to face his deeds and obtain dispensation for his actions.

In Judaism, obtaining forgiveness is a process that requires several stages. First of all, it is essential hakarat hachet, recognition and admission of having erred. One has to admit that he sinned in order to make amendments and proceed to take a new path. The second stage is sincere repentance and shame for the wrong committed. The third and final step is the firm determination not to make the same mistake in the future. The formula for obtaining forgiveness is apparently simple and straightforward. 

However, each of the steps listed is accompanied by anguish and needs courage. In the process of recognizing the faults we commit; we need an objective appreciation and honest confrontation of the weaknesses that characterize us. But at the same time, numerous emotional mechanisms appear to protect us from discomfort and pain. We tend to rationalize and justify our actions thus preventing genuine self-analysis.

The episode of the tragic death of Nadav and Avihu, sons of Aharon, is one of the important themes of our reading. The Torah testifies that these Kohanim approached God with their offering, but with a “strange fire” that had not been ordained and were killed in the act. What is the meaning of the expression “strange fire”? Some commentators suggest that Nadav and Avihu should have waited for the fire to come down from heaven to consummate their sacrifice and would not have perished. Rabbi Eliezer thinks that the error they committed was the audacity to explain the law and its application in the presence of Moshe, the great teacher of the people.

A disciple should not attempt to elucide a text or answer a question, if his teacher and mentor is in the same place. Rabbi Yishmael suggests that Nadav and Avihu were drunk at the time of the sacrifice, probably based on the fact that the Torah instructs,  at the conclusion of this episode, that a Kohen must refrain from drinking wine (alcoholic beverages) before entering the Mishkan.

Whatever be the interpretation of the events, the punishment seems to be too severe in relation to the misdeed. However, it is possible to speculate, following this episode, that the religious leader has greater responsibility and non-compliance is reflected in exemplary punishment. The prerogatives and privileges that the Kohen’s role bestows are linked to greater obligations and duties than other people have. A Kohen’s actions have echo and resonance in the community. Therefore, when he commits an error consciously, the punishment tends to be exemplary and severe.

The theme of Kashrut, which deals with permitted and forbidden foods, is the central motif of some of these chapters. According to the understanding of the Chachamim, men and women were initially vegetarians. After the deluge episode, man received the dispensation to eat meat. Of course, in order to eat meat, it is necessary to kill an animal and among the laws that Noach received, includes the prohibition of ripping a limb of the body of a living animal. To eat an animal’s meat, this law instructs that it is necessary to kill the animal first.

Our reading specifies the animals whose meat is permitted to us. In the case of quadrupeds, they require having split hooves and be ruminant. The Torah mentions three animals that are ruminant, but whose hoof is not split, such as the camel. Pork is the opposite example cited, because it has a split hoof, but is not ruminant. (I remember reading it, but I cannot locate the source, that no animal has been found, in addition to those mentioned in our reading, which has only one of the two characteristics mentioned. Either they have both the characteristics, the split hoof and the ruminant being, or they lack both). 

This law may be the root of the Yiddish expression of showing “tsvai physel chazer”, which means showing a pig’s foot. Because if we judge the pig, only by its paws, we could come to the conclusion that this animal is Kasher. The Yiddish saying alerts us not to reach hasty conclusions based on incomplete evidence.

In Jewish practice, the Kashrut process requires additional steps to be able to ingest an animal’s meat. The essential point is that we have to start from a Kasher animal in order to eat its meat after fulfilling some additional processes. In the case of fish, fins and scales are required to obtain the qualifier of Kasher. Since crustaceans and molluscs do not possess these characteristics, they cannot be classified as Kasher.

The Torah lists a number of birds that should not be part of our diet. They are usually birds of prey. The Halacha points out poultry as Kasher. In the case of an unknown bird in one place, a Masora, which is a traditional antecedent of having been ingested as Kasher somewhere else is required. Also included as Kasher are a number of insects, whose exact identification in modern nomenclature, is difficult for us. Therefore, we completely refrain from eating insects. (I understand that in certain communities in North Africa there is a tradition of eating certain insects that, according to the Halacha had been identified as permitted). 

In the words of the Torah, the reason for the laws of Kashrut is linked to the notion of holiness. We read in Vayikra (Leviticus) XI, 44: “For I am the Eternal One, your God, you will be sanctified, for I am holy, so ye shall not stain your souls with any of the reptiles that crawl upon the earth”.

There is extensive literature on the reasons for the observance of the Kashrut. The reasoning with which one can identify is not always relevant to others. Personally, I believe that Kashrut belongs to the rules that stimulate and strengthen personal mechanisms to develop greater independence and freedom of action. The complex and meticulous rules in this field do not allow one to become dependent on food or a glutton. We eat to live, but we don’t live to eat. Observance of Kashrut forces one to reflect and be careful in the process of consuming food.

After all, a creature of God, even if it is an animal, had to be sacrificed so that we could feed ourselves. (Incidentally, in Judaism, hunting, as a sport, is forbidden). You can’t shoot the first animal that shows up. A whole process of preparation is necessary (Shechita, bedika, hadacha and melicha). The animal is slaughtered by a Shochet, an individual specialized in this matter, according to a set of religious rules. Its flesh is first soaked for a specific amount of time and then covered with salt for another period, before being consumed) which makes us aware that a living being has lost its life to satisfy our hunger. 

Ultimately, it is an additional factor that teaches us to be mesurate in the process of satisfying hunger, controlling our desires and passions, so that we can exercise free will and be able to make decisions, regardless of passing appetites. It is the purpose of sacralizing, of spiritualizing even the most routine act, such as eating. Delaying pleasure and appetite satisfaction, is a start of vigilance that goes a little further in preventing, or at least delaying the onset of hedonism.

MITSVAH: TORAH ORDINANCE IN THIS PARASHAH

CONTAINS 6 POSITIVE MITSVOT AND 11 PROHIBITIONS

1. 149. Leviticus 10:6 Kohanim should not enter the Temple with long hair
2. 150. Leviticus 10:6, 21:10 Kohanim should not enter the Temple in torn clothing
3. 151. Leviticus 10:7 Kohanim should not leave the Temple during the Sacred Service
4. 152.Leviticus 10:9 The Kohanim 
5. 153.should not enter the Temple after drinking wine, nor should they pronounce judgment when intoxicated
6. 154.Leviticus 11:2,3 Obligation to examine the signs of domestic and wild animals (to determine if they are Kasher)
7. 155. Leviticus 11:4-7 Do not eat pets or wild animals that are non-Kasher
8. 156.Leviticus 11:9 Obligation to examine fish signals (to determine if they are Kasher)
9. 157. Leviticus 11:11 Do not eat fish that are non-Kasher
10. 158. Leviticus 11:13 Do not eat non-Kasher birds
11. 159.Leviticus 11:21 Obligation to examine insect signals (to determine if they are Kasher)
12. 160.Leviticus 11:29.30 Laws governing the ritual impurity of the 8 animals that walk on land
13. 161.Leviticus 11:34 Laws on Ritual Food Impurity
14. 162.Leviticus 11:39 Laws on the Ritual Impurity of Animal Corpses
15. 163. Leviticus 11:41 Do not eat animals crawling on land
16. 164. Leviticus 11:42 Do not eat diminutive insects that accompany grains and fruits
17. 165. Leviticus 11:43 Do not eat small creatures that inhabit the waters
18. 166. Leviticus 11:44 Do not ingest insects that form from decaying matter