A Quick Thought -- Parashas Shemini

In this week’s parashah, we are told of the terrible deaths of Nadav and Avihu, two sons of Aharon, as they improperly burned incense offerings on the day of the Mishkan’s inauguration. In response to the overwhelming tragedy, Aharon and his two remaining sons remained still and silent, accepting G-d’s harsh Judgment with equanimity and love.

Later in the parashah, we are taught the laws of Kosher food. In introducing that section (11:1-2), the Torah tells us that the commandment was given to Moshe to convey to Aharon and his two remaining sons – Elazar and Isamar – and they were all to teach it to the nation. Rashi explains that they were all grouped together in teaching these laws because they all had the same righteous reaction to the deaths of Nadav and Avihu.

If teaching these mitzvos was their reward, it stands to reason that there is some theological connection between the two. How do the mitzvos of Kosher food relate to their reaction?

Nadav and Avhiu were holy people. Moshe attests that they were even greater than Moshe and Aharon themselves (Rashi, 10:3). Their action was the result of their being uplifted and inspired by the events of the day. Sifra tells us that as they saw the fire come from Heaven, they rose “to add love to the love.” They were promoted to greatness – it was their first day as Kohanim – and this comes with forgiveness of their sins (Sanhedrin 14a). Furthermore, it was the “Eighth Day” and we know that eight represents transcendence into spirituality; the physical going beyond its bounds.

Many commentators note that Nadav and Avihu had misjudged. Their desire to cleave to G-d was so great that they did not reckon with the fact that this was an eish zara, a foreign fire. A holy fire, a passion for spirituality, led them to act, but the Torah tells us that this was a fire asher lo tizvah Hashem, that G-d had not commanded.

Even when motivated by the best intentions, a person must always ensure that his actions are correct.

As it concludes the laws of Kosher animals, the Torah tells us (11:47): לְהַבְדִּיל בֵּין הַטָּמֵא וּבֵין הַטָּהֹר וּבֵין הַחַיָּה הַנֶּאֱכֶלֶת וּבֵין הַחַיָּה אֲשֶׁר לֹא תֵאָכֵל:, To distinguish between the impure and the pure, and between that animal which you may eat and that which you may not eat.

Rashi explains: צריך לומר בין חמור לפרה, והלא כבר מפורשים הם, אלא בין טמאה לך, לטהורה לך, בין נשחט חציו של קנה, לנשחט רובו:, Does the Torah have to tell you [to distinguish] between a donkey and a cow? Those were already described! What it is telling you is to distinguish between what is impure for you  and what is pure for you – to distinguish between if half the trachea was cut dusing slaughter [and the animal may not be used] or if most of it was cut [and it may be used].

Elazar and Isamar did not join their brothers. They understood that there is a hairsbreadth distinction between that which is proper and that which is improper. They suffered tragedy, but they recognized the righteousness in G-d’s judgment.

And this is the message they were then chosen to teach the Jewish nation: whatever you do, you must distinguish between that which is proper for you, and that which is forbidden.

May we all be granted the wisdom to do the same.

Gut Shabbos.