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1 March 26, 2011 PARASHAT SH’MINI (“EIGHTH DAY”) 1ST Aliyah 1 (P. 443, verse 1) This section is entitled, “The Eighth Day or Sh’mini”. The seven-day week symbolizes a complete unit; an eighth day represents starting over at a new, higher level. Thus, a baby boy is circumcised and brought into the Covenant on the eighth day, beginning the second week of his life as a member of the Covenant. The Talmud compares the first seven days of celebrating the construction of the Tabernacle to the seven days of Creation. On the eighth day, we are challenged to begin living in the day-to-day world of ordinary events. This is what is happening here. This section is initiating the every-day sacrifices needed to keep God’s plan for the world in harmony. It is sort of like the opening day at Fenway Park. The people, in the wilderness, hoped the presence of Adonai (nigh) would appear or, in Boston, the people hoped for a Red Sox victory. The whole community came forward for this spectacular event. Before the climatic moment, the preliminary activities, which, of course, were the various sacrifices, began. There was the burnt offering or “Olah”, which is a gift to God with no strings attached. Next was the purification or sin offering, also called the “Chatat”. Its purpose was to decontaminate or purify the person giving the offering. The offering of “Sh’lamin” or thanksgiving offering was given to God. The Priests then sacrificed the people’s offering, which must have enlivened the gathering crowd. 2 Expectations were high. The people were about to come in contact with the Deity. Excitement filled the air, along with the smoke from the sacrificial offerings. 2nd Aliyah (Sha ne) (P. 444, verse 17) After concluding the offerings of all the sacrifices, Aaron lifted his hands toward the people and blessed them. There is an expectation that Adonai (nigh) will make His presence known to the Israelite community. In the Christian Pentecostal faith, a religious service is an outpouring of emotional feelings in an effort to reach God. It is done through song, emotions and personal prayers. The church is not a quiet place but it is a place of ecstasy in which individuals believe they are receiving the spirit of God. Pastor Daniel Ajayi-Adeniran believes that the Holy Spirit is working through him and the worshippers. This, however, is not the method used by mainstream Judaism, although the Chasidic movement sought to reform, in the 18th century, the Jewish religion of their world. They tried to capture the spirit of God through dancing, song and emotional fever. Since the destruction of the Temple, Adonai (nigh) can no longer reached through animal and grain offerings. How is God’s presence known to us the Jews of Quincy? We have available to us, the Torah with its beautiful stories, outstanding prayers and its metaphorical meanings. The Rabbis interpreted the Torah and we use their interpretations, as written in the Mishna and Talmud as our guide. It is through study and interpretation that we can learn about Adonai (nigh). With the destruction of the Temple, Jews developed a prayer service that can be both intellectual and emotional. The songs can be very moving. The Torah portion can get us thinking and the prayers reach out to the 3 Divine and fulfill our human needs. There is, in Judaism, a mistrust of people who claim to speak in the name of God. God has already spoken. His words and ideas are in the Torah. Countless Jewish philosophers and religious leaders have illuminated the Torah through their writings. The Jewish method is to become God’s partner by following the mitzvoth and by trying to repair the world. This is why we are here at Temple Beth El today. God calls upon us to honor the Sabbath. Do you hear Adonai (nigh) calling you? 3rd Aliyah (Shileshe) (P. 445, verse 24) After the blessing of the people by Moses and Aaron, the “Presence of the Lord” appeared to all the people. Fire came forth from before the Lord and consumed the burnt offering on the altar. And all the people saw, shouted and fell on their faces. This joyous occasion, however, was suddenly disrupted by tragedy. Two of Aaron’s sons committed a ceremonial offense; and again a miraculous flame appeared, this time to take the lives of the offenders. The exact nature of the young men’s offense, however, is obscure. Commentators, over the generations, have used their imaginations to speculate about what grave sin they might have committed. One explanation is that they brought instruments for making a fire into the Tent, not realizing that on this special occasion, God was going to send fire miraculously from heaven. Some commentators find Nadab and Abihu guilty of egotism, each taking his own fire pan, without consulting with each other or with their father, Aaron. Another explanation was that they entered the Sanctuary drunk, for which reason Priests are told in Verse 9 not to drink wine before entering the Sanctuary. Perhaps the strange fire they bore was the fire of ambition, which prompted the 4 brothers to say, “When will these old men die, our father and our uncle, so that we can take their place?” Like good tragedy everywhere, the story is intended to elicit pity and fear for Nadab, Abihu, their father, mother and siblings; and fear that God’s terrifying power may burst forth again. The tragic death of Nadab and Abihu elicited a strong emotional reaction from poet Robin Fox. Perhaps she experienced a recent tragedy, in her life. In her poem “For the Last Time”, Fox wrote: How do you know when it’s the last time? The last time to ask How are you? How was your day? The last time to say “I love you. Good night…sweet dreams.” You don’t. And so you must reach out With love and compassion At every opportunity To show those who love you That you care You love And need to be needed… 5 In a world where you suddenly find yourself Alone once again In an aching painful way Because someone you love has left you behind to seek your own paths and truths in an uncertain place. The only thing certain Is that you’re not truly alone Because of those who do love you And for that be thankful And grateful And feel blessed That you were able to say “Good night…I love you One last time. 4th Aliyah (Rive-e) (P. 447, verse 12) 6 Moses addresses Aaron and his remaining sons, instructing them to continue with the ceremonies—despite the deaths of their next of kin. In the previous section, it states, “And Aaron was silent”. In Rive-e, Moses gives the Priests instructions without regard to Aaron’s loss. Why isn’t there any emotion being shown? Where is Aaron’s anger? Should it be directed against God? his sons? or himself? Why didn’t Aaron monitor his sons more closely? Why didn’t Moses comfort his brother? How could God do such a deed? Aaron wasn’t killed by God for his sin of the Golden Calf. Were his sons’ actions more grievous than his own misdeeds? The Torah usually does not call attention to someone’s not speaking. What then is the unusual significance of Aaron’s silence? Silence cries out in this portion! There is no sympathy from Moses. He remains silent. There is no pleading from Aaron asking how could this happen. He remains silent. There was no added explanation from God. He remains silent. Did Aaron accept God’s decree without protest? Was his anguish too great for him to put into words? Did he resist temptation to express his emotion? If he had, would it have served any positive purpose? Perhaps the text is saying that there is more power in silence than in any words. Actually, according to Rabbi Navah Levine, after the initial inauguration of the Tabernacle there would be time for mourning, anger and sadness but now was not the time. First, community needs had to be met and personal sadness had to be temporarily put aside. But for now, there was silence, the eighth day! 5th Aliyah (Ha meshe) (P. 447, verse 16) 7 Moses becomes aware that one of the purification or sin offerings (“chatat”) had been burnt rather than eaten. When he expressed his displeasure, Aaron explains his reason for ordering the burning of that particular offering. Moses accepts Aaron’s explanation. In this section, it states that Moses was angry. The Midrash teaches—Look at what anger can do, even to a person as wise as Moses. When Moses became angry, his knowledge of the law left him and he forgot that a Priest in mourning was not permitted to eat of the sacrifice. What Aaron needed at that moment, however, were not words of rebuke but words of comfort. The lesson for us is to control our emotions, for not to do so will lead to many problems, not only for ourselves but for the individuals with whom we are angry. Control and self-discipline lead to self-respect and respect for others. By controlling our anger we can remember the mitzvoth and the proper way to act. Once Moses displayed his anger, according to Rashi, he was not too proud to admit that he was wrong. This is something we all must remember. Once we wrongly offend a family member, friend, business associate or just an acquaintance, an apology should be forthcoming. We should not be too proud. Our strength and courage are displayed just by saying, “Sorry”. This is what the Israelite offerings on the altar teach us. If it is good enough for God, it is good enough for us. We must apologize and make amends for our improper behavior. The person wronged must be able to swallow his/her pride and accept the apology. This is the basis of our relationship with God. That should be our model. 6th Aliyah (She she) (P. 449, verse 2) 8 In this section, God gives the commandments of keeping Kosher. It presents a Priestly world view in which God’s earthly realm must be kept in purity. Part of this purity involves what goes into the body as expressed through forbidden and allowed food. The Priests developed a system of avoidance and purification. It stressed boundaries and order. As in many of the Priestly writings, the idea of separateness is developed. The explanation for keeping Kosher or upholding the dietary code is explicit: “You shall sanctify yourselves and be Holy, for I am Holy.” The dietary laws constitute a way of sanctifying the act of eating. The eating of meat requires killing a living creature, and is seen by the Torah as a compromise. These laws elevate the eating of meat to a level of sanctity by introducing categories of permitted and forbidden foods. For animals, eating is a matter of instinct—only humans can choose on moral or religious grounds not to eat something otherwise available. According to Philo, of Alexandria, the dietary laws are intended to teach us to control our bodily appetites. Maimonides stated that all commandments aim at human perfection. The Pharisees sought to give a priestly character to all Jewish life. They regarded the family table as a kind of altar. The Reform Rabbinic Assembly adopted, in 1885, the famous Pittsburg Platform. It contained the statement, “We hold that all such Mosaic and rabbinical laws regulating diet, priestly purity and dress originated in an age and under the influence of ideas entirely foreign to our present mental and spiritual state.” For others, however, Kashrut helps to create a Jewish lifestyle so that Jewish identity can be maintained. It offers Jews a fence of protection to guard against assimilation. Still others feel that Kashrut helps the Jew to maintain a moral sense of purity and purpose. It allows Jews to be a nation of Priests. Most Jews, however, do not keep kosher and most Jews do not attend Shabbat services on a regular basis either. Choice, however, is available to each of us. What kind of life style do we 9 want? How intense should our observance of Jewish law be? Where do we find sanctity, Holiness and, for that matter, God? Could keeping Kashrut offer us a unique spiritual experience and increase our level of holiness? Does keeping kosher create a unique Jewish lifestyle? The choice of following the dietary laws belongs to each one of us. 7th Aliyah (Shive e) (P. 452, verse 33) This section discusses the possibility of foods and utensils contracting ritual impurity. The Torah then mentions, in particular, the impurity contracted through coming in contact with the carcass of a kosher animal which was not ritually slaughtered. In this discussion of ritual purity, Leviticus 11:36 mentions the term, “mikvei-mayim”, which is a Biblical phrase meaning a cistern in which water is collected. It provides the foundation for rabbinic justifications for required immersion in the mikvah or the ritual bathing pool. There have been no ritual baths found from the time of the First Temple. In Biblical times, however, ritual washing could have been achieved, instead, by splashing, pouring or rinsing. When Rabbinic Judaism eventually emerged as the dominant form of Jewish practice the mikvah would become the only acceptable method for ritual immersion. Archaeologists have found numerous ritual bathing pools that Jews constructed during the Second Temple times. The most common use of such mikva’ot, during this era, was purification prior to entering the area of the Temple. Most Biblical laws of ritual purity lapsed with the destruction of the Second Temple. Since that time, the mikvah has been used most frequently by women. They immerse on a variety of occasions—prior to marriage, at a specified time in each menstrual 10 cycle and following the birth of children. Traditionally, mikvah immersion is part of conversion to Judaism. Some authorities have encouraged men to immerse in a mikvah on the eve of the Sabbath and festivals. Nowadays, Mayyim Hayim, the nondenominational mikvah, encourages the use of the mikvah for important celebrations, events and milestones. In their own words: “Mayyim Hayim is a resource for learning, spiritual discovery, and creativity where women and men of all ages can celebrate milestones like weddings and b’nei mitzvah; where conversion to Judaism is accorded honor and dignity it deserves; where survivors of trauma, illness or loss find solace; and where women can explore the ritual of monthly immersion on their own terms.” When is the last time you used an important life event to immerse in the mikvah? Using the mikvah could become another way to help communicate with your inner self and with God. Maftir (P.652 v.1-22) Haftarah—“Shabbat Parah (P.999) “Ya-a-mode, Ya-a-mode, Ele-e-ezar ben Daveed v’Shrona, Maftir Chazak” or: “Ya-a-mode, Ya-a-mode ben Ben Moshe, Maftir Chazak”