Parashat Shemini

Torah Portions

Shemini (“Eighth”) opens with the consecration of the Tabernacle (portable sanctuary). Two of Aaron’s sons are consumed by a fire sent from God when they attempt to offer an “alien fire.” God describes the animals, birds, and fish that are permissible and prohibited for consumption, as well as some laws of ritual purity.

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The Divine Presence at the Tabernacle's Dedication

TANAKH

The divine acceptance of the offerings and the appearance of God's presence signify the culmination of the Tabernacle's dedication. Parashat Shemini describes the moment when Aaron and Moses bless the people, leading to the manifestation of God's presence as a response to their actions.

Aaron lifted his hands toward the people and blessed them; and he stepped down after offering the sin offering, the burnt offering, and the offering of well-being. Moses and Aaron then went inside the Tent of Meeting. When they came out, they blessed the people; and the Presence of יהוה appeared to all the people. Fire came forth from before יהוה and consumed the burnt offering and the fat parts on the altar. And all the people saw, and shouted, and fell on their faces.

Leviticus 9:22-24

The Consequence of Alien Fire

TANAKH

Nadav and Avihu are two of Aaron's sons, who decide to offer an "alien fire" in the Tabernacle. Parashat Shemini, in the book of Leviticus, recounts the tragic consequences of the choices of Aaron's sons.

Now Aaron’s sons Nadab and Abihu each took his fire pan, put fire in it, and laid incense on it; and they offered before יהוה alien fire, which had not been enjoined upon them. And fire came forth from יהוה and consumed them; thus they died at the instance of יהוה. Then Moses said to Aaron, “This is what יהוה meant by saying:
Through those near to Me I show Myself holy,
And gain glory before all the people.”
And Aaron was silent.

Leviticus 10:1-3

Grief and Duty in Parashat Shemini

TANAKH

The narrative of Parashat Shemini reveals the struggle of maintaining religious duties amidst personal tragedy. This episode in the book of Leviticus highlights the challenges faced by Aaron and his remaining sons in fulfilling their priestly duties.

Then Moses inquired about the goat of sin offering, and it had already been burned! He was angry with Eleazar and Ithamar, Aaron’s remaining sons, and said, “Why did you not eat the sin offering in the sacred area? For it is most holy, and it is what was given to you to remove the guilt of the community and to make expiation for them before יהוה. Since its blood was not brought inside the sanctuary, you should certainly have eaten it in the sanctuary, as I commanded.” And Aaron spoke to Moses, “See, this day they brought their sin offering and their burnt offering before יהוה…

Leviticus 10:16-20

Atonement for the Golden Calf

COMMENTARY

Aaron is told to bring a calf as a sin offering. Rashi, in his renowned 11th-century commentary on the Torah, draws on midrashic sources to explain the significance of this offering.

קח לך עגל TAKE THEE A CALF — This animal was selected as a sin offering to announce to him that the Holy One, blessed be He, granted him atonement by means of this calf for the incident of the golden calf which he had made (Midrash Tanchuma, Shmini 4)

Rashi on Leviticus 9:2:1

Understanding the Sin of Nadav and Avihu

MIDRASH

The reason for the sudden deaths of Aaron's sons, Nadav and Avihu, is a topic of debate in rabbinic literature. The midrash Vayikra Rabbah, a fifth-century midrash on the book of Leviticus from the land of Israel, offers an explanation for their deaths.

Bar Kappara said in the name of Rabbi Yirmeya ben Elazar: Due to four matters Aaron’s sons died: For drawing near; for sacrificing; for alien fire; and because they did not take counsel from one another. For drawing near, because they entered the innermost sanctum; for sacrificing, because they sacrificed an offering regarding which they were not commanded; for alien fire, they brought in fire from a stove; and because they did not take counsel from one another, as it is stated: “Each took his fire pan” (Leviticus 10:1), each on his own, as they did not take counsel from one another…

Vayikra Rabbah 20:8

Health and the Dietary Laws

COMMENTARY

There are no reasons given alongside the dietary restrictions laid out in the book of Leviticus, leading many commentators to discuss the meaning of these laws. Rashbam, a medieval French commentator, provides a practical explanation.

ושסעת שסע, the hoof being completely split into two parts, unlike the hoof of a horse or donkey which is all in one piece. According to the plain meaning of the text and the opinion of the heretics all the domesticated beasts, free roaming beasts, birds and fish and certain types of locusts and other creeping creatures that G’d has outlawed for consumption by Jews is due to the fact that they cause excessive heat in our bodies when eaten, affecting our health detrimentally, and therefore they are called טמאים, impure. There is support for this theory also among physicians…

Rashbam on Leviticus 11:3:2

Revealing Divine Glory through Unified Purpose

CHASIDUT

In Parashat Shemini, as the Tabernacle is consecrated, Moses instructs the people how to invite God's presence into it. Rebbe Yehuda Leib Alter of Ger, in his Chasidic commentary on the Torah, relates this moment to contemporary life.

In Toras Kohanim (Sifra Shemini 6), regarding the pasuk (Vayikra 9:6) “This is the thing that Hashem commanded that you shall do, and the glory of Hashem will appear to you,” it is explained that removing the evil inclination from your hearts and serving Hashem with a unified purpose will lead to the appearance of His glory. Just as Hashem is One, your service should be solely dedicated to Him. The Chidushei Harim frequently referenced this statement, emphasizing that all actions should align with Hashem's will…

Sefat Emet, Leviticus, Shmini 1:3

Mourning Practices and Prohibitions

HALAKHAH

In the book of Leviticus, Aaron is told not to cut his hair after his sons died. Rambam, in his famed 12th-century code of Jewish law, notes that this is the source for the prohibition on a mourner to receive of give a haircut.

Which source teaches that a mourner is forbidden to have his hair cut? Leviticus 10:6 warns the sons of Aaron: "Do not let the hair of your heads grow untended." Implied is that every mourner is forbidden to cut his hair. Instead, he lets his hair grow untended. Just as he is forbidden to cut off his hair; so, too, he is forbidden to trim his beard and any other hair on his body. This applies to cutting hair and having one's own hair cut. If he was in the midst of a haircut and he heard that his father died, he may complete the haircut…

Mishneh Torah, Mourning 5:2

Silent Submission to Divine Will

JEWISH THOUGHT

When Aaron's sons died, he responded with silence. Rabbi Bachya ibn Pekudah, a medieval Spanish rabbi, philosopher, and moralist, learns from Aaron's example of responding to misfortune.

(2) When he is struck with a severe financial loss, or some calamity occurs to one of his loved ones - if his calmness overcomes his shock, and he humbly accepts the Creator's decree, and justifies the Divine judgment - this attests to good submission and to his lowliness before G-d, as the verse tells of Aharon when Nadav and Avihu were killed (by a heavenly fire): "And Aharon was silent" (Vayikra 10:3), and David said: "Be silent to G-d and wait patiently for Him" (Tehilim 37:7), and "Therefore the wise shall keep silence in that time" (Amos 5:13).

Duties of the Heart, Sixth Treatise on Submission 7:3