- What do we need to do to make the mundane sacred? To bring the holy into our lives?
- Some of the "tools" are delineated in Sh'mini. (and throughout the Torah!)
- In Shemini God is brought through distinguishing between holy and profane -- the act of separateness.
- What are the different ways of understanding the word "kadosh?"
- The ultimate question for us to explore today: What is the effect of living our lives in a way that brings us closer to holiness?
- How do human beings bring God close? -- in modern terms: How do we practice spirituality?
- Finally: A way of understanding the laws of kashrut.
(י) וּֽלֲהַבְדִּ֔יל בֵּ֥ין הַקֹּ֖דֶשׁ וּבֵ֣ין הַחֹ֑ל וּבֵ֥ין הַטָּמֵ֖א וּבֵ֥ין הַטָּהֽוֹר׃
(10) for you must distinguish between the sacred and the profane, and between the unclean and the clean;
Moses commands ALL the Israelites:
(ו) וַיֹּ֣אמֶר מֹשֶׁ֔ה זֶ֧ה הַדָּבָ֛ר אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה תַּעֲשׂ֑וּ וְיֵרָ֥א אֲלֵיכֶ֖ם כְּב֥וֹד יְהוָֽה׃
(6) Moses said: “This is what the LORD has commanded that you do, that the Presence of the LORD may appear to you.”
- The remainder of the Parasha explains how God's presence is brought close through acceptable actions that distinguish between the holy and the profane.
After a lengthy recounting of the details of an elaborate sacrificial ritual -- the section ends with....God is brought close.
(כב) וַיִּשָּׂ֨א אַהֲרֹ֧ן אֶת־ידו [יָדָ֛יו] אֶל־הָעָ֖ם וַֽיְבָרְכֵ֑ם וַיֵּ֗רֶד מֵעֲשֹׂ֧ת הַֽחַטָּ֛את וְהָעֹלָ֖ה וְהַשְּׁלָמִֽים׃ (כג) וַיָּבֹ֨א מֹשֶׁ֤ה וְאַהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וַיֵּ֣צְא֔וּ וַֽיְבָרֲכ֖וּ אֶת־הָעָ֑ם וַיֵּרָ֥א כְבוֹד־יְהוָ֖ה אֶל־כָּל־הָעָֽם׃
(22) 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. (23) Moses and Aaron then went inside the Tent of Meeting. When they came out, they blessed the people; and the Presence of the LORD appeared to all the people.
Why does the story of Nadav and Abihu appear here?
(א) וַיִּקְח֣וּ בְנֵֽי־אַ֠הֲרֹן נָדָ֨ב וַאֲבִיה֜וּא אִ֣ישׁ מַחְתָּת֗וֹ וַיִּתְּנ֤וּ בָהֵן֙ אֵ֔שׁ וַיָּשִׂ֥ימוּ עָלֶ֖יהָ קְטֹ֑רֶת וַיַּקְרִ֜בוּ לִפְנֵ֤י יְהוָה֙ אֵ֣שׁ זָרָ֔ה אֲשֶׁ֧ר לֹ֦א צִוָּ֖ה אֹתָֽם׃
(1) 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 the LORD alien fire, which He had not enjoined upon them.
(ג) וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶֽל־אַהֲרֹ֗ן הוּא֩ אֲשֶׁר־דִּבֶּ֨ר יְהוָ֤ה ׀ לֵאמֹר֙ בִּקְרֹבַ֣י אֶקָּדֵ֔שׁ וְעַל־פְּנֵ֥י כָל־הָעָ֖ם אֶכָּבֵ֑ד וַיִּדֹּ֖ם אַהֲרֹֽן׃
(3) Then Moses said to Aaron, “This is what the LORD meant when He said: Through those near to Me I show Myself holy, And gain glory before all the people.” And Aaron was silent.
- It's a graphic example of those who are responsible for establishing the distinction between the sacred and profane FAILING in their task.
The Responsibility of the Priesthood
(ט) יַ֣יִן וְשֵׁכָ֞ר אַל־תֵּ֣שְׁתְּ ׀ אַתָּ֣ה ׀ וּבָנֶ֣יךָ אִתָּ֗ךְ בְּבֹאֲכֶ֛ם אֶל־אֹ֥הֶל מוֹעֵ֖ד וְלֹ֣א תָמֻ֑תוּ חֻקַּ֥ת עוֹלָ֖ם לְדֹרֹתֵיכֶֽם׃ (י) וּֽלֲהַבְדִּ֔יל בֵּ֥ין הַקֹּ֖דֶשׁ וּבֵ֣ין הַחֹ֑ל וּבֵ֥ין הַטָּמֵ֖א וּבֵ֥ין הַטָּהֽוֹר׃ (יא) וּלְהוֹרֹ֖ת אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל אֵ֚ת כָּל־הַ֣חֻקִּ֔ים אֲשֶׁ֨ר דִּבֶּ֧ר יְהוָ֛ה אֲלֵיהֶ֖ם בְּיַד־מֹשֶֽׁה׃ (פ)
(9) Drink no wine or other intoxicant, you or your sons, when you enter the Tent of Meeting, that you may not die. This is a law for all time throughout the ages, (10) for you must distinguish between the sacred and the profane, and between the unclean and the clean; (11) and you must teach the Israelites all the laws which the LORD has imparted to them through Moses.
Laws of Kashrut: Separating Holy from Profane
- After establishing the responsibility of the "professionals" for their responsibility to create Kedusha -- the test turns to the role of all the people.
(מד) כִּ֣י אֲנִ֣י יְהוָה֮ אֱלֹֽהֵיכֶם֒ וְהִתְקַדִּשְׁתֶּם֙ וִהְיִיתֶ֣ם קְדֹשִׁ֔ים כִּ֥י קָד֖וֹשׁ אָ֑נִי וְלֹ֤א תְטַמְּאוּ֙ אֶת־נַפְשֹׁ֣תֵיכֶ֔ם בְּכָל־הַשֶּׁ֖רֶץ הָרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃ (מה) כִּ֣י ׀ אֲנִ֣י יְהוָ֗ה הַֽמַּעֲלֶ֤ה אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִהְיֹ֥ת לָכֶ֖ם לֵאלֹהִ֑ים וִהְיִיתֶ֣ם קְדֹשִׁ֔ים כִּ֥י קָד֖וֹשׁ אָֽנִי׃ (מו) זֹ֣את תּוֹרַ֤ת הַבְּהֵמָה֙ וְהָע֔וֹף וְכֹל֙ נֶ֣פֶשׁ הַֽחַיָּ֔ה הָרֹמֶ֖שֶׂת בַּמָּ֑יִם וּלְכָל־נֶ֖פֶשׁ הַשֹּׁרֶ֥צֶת עַל־הָאָֽרֶץ׃ (מז) לְהַבְדִּ֕יל בֵּ֥ין הַטָּמֵ֖א וּבֵ֣ין הַטָּהֹ֑ר וּבֵ֤ין הַֽחַיָּה֙ הַֽנֶּאֱכֶ֔לֶת וּבֵין֙ הַֽחַיָּ֔ה אֲשֶׁ֖ר לֹ֥א תֵאָכֵֽל׃ (פ)
(44) For I the LORD am your God: you shall sanctify yourselves and be holy, for I am holy. You shall not make yourselves unclean through any swarming thing that moves upon the earth. (45) For I the LORD am He who brought you up from the land of Egypt to be your God: you shall be holy, for I am holy. (46) These are the instructions concerning animals, birds, all living creatures that move in water, and all creatures that swarm on earth, (47) for distinguishing between the unclean and the clean, between the living things that may be eaten and the living things that may not be eaten.
(א) וַיְדַבֵּ֧ר יְהוָ֛ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹ֥ר אֲלֵהֶֽם׃ (ב) דַּבְּר֛וּ אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֹ֤את הַֽחַיָּה֙ אֲשֶׁ֣ר תֹּאכְל֔וּ מִכָּל־הַבְּהֵמָ֖ה אֲשֶׁ֥ר עַל־הָאָֽרֶץ׃ (ג) כֹּ֣ל ׀ מַפְרֶ֣סֶת פַּרְסָ֗ה וְשֹׁסַ֤עַת שֶׁ֙סַע֙ פְּרָסֹ֔ת מַעֲלַ֥ת גֵּרָ֖ה בַּבְּהֵמָ֑ה אֹתָ֖הּ תֹּאכֵֽלוּ׃
(1) The LORD spoke to Moses and Aaron, saying to them: (2) Speak to the Israelite people thus: These are the creatures that you may eat from among all the land animals: (3) any animal that has true hoofs, with clefts through the hoofs, and that chews the cud—such you may eat.
(ט) אֶת־זֶה֙ תֹּֽאכְל֔וּ מִכֹּ֖ל אֲשֶׁ֣ר בַּמָּ֑יִם כֹּ֣ל אֲשֶׁר־לוֹ֩ סְנַפִּ֨יר וְקַשְׂקֶ֜שֶׂת בַּמַּ֗יִם בַּיַּמִּ֛ים וּבַנְּחָלִ֖ים אֹתָ֥ם תֹּאכֵֽלוּ׃ (י) וְכֹל֩ אֲשֶׁ֨ר אֵֽין־ל֜וֹ סְנַפִּ֣יר וְקַשְׂקֶ֗שֶׂת בַּיַּמִּים֙ וּבַנְּחָלִ֔ים מִכֹּל֙ שֶׁ֣רֶץ הַמַּ֔יִם וּמִכֹּ֛ל נֶ֥פֶשׁ הַחַיָּ֖ה אֲשֶׁ֣ר בַּמָּ֑יִם שֶׁ֥קֶץ הֵ֖ם לָכֶֽם׃
(9) These you may eat of all that live in water: anything in water, whether in the seas or in the streams, that has fins and scales—these you may eat. (10) But anything in the seas or in the streams that has no fins and scales, among all the swarming things of the water and among all the other living creatures that are in the water—they are an abomination for you
Two mysteries:
- How is this separation among animals important for holiness? (Purity vs. impurity)
- What makes these animals "unkosher" -- or are they? Why are they טָמֵ֥א?
Abarbanel explains that the prevailing opinion that the main reason for the Kashrut laws is that the various animals, combinations of foods and methods of slaughter are inherently unhealthy — is incorrect. If this were true the Kashrut section of the Torah would be reduced to a medical text and would take away from the lofty messages of the Divine Torah. If the Torah’s concern was only in regard to health, then cures and countermeasures could be found to obviate the necessity for these laws in the first place. Furthermore it is obvious that the world’s non-Jews, who are free to eat these forbidden foods, are no less healthy than their Jewish counterparts, and in many cases are physically stronger. Parshat Re'eh « Abarbanel on the Parsha « Ohr Somayach
While many perceive the hygienic theory as a rationale most commonly embraced by secular scholars, one of the most vocal proponents of the hygienic theory is the respected Biblical commentator and doctor, Maimonides?˜ Arguing that forbidden foods are unwholesome, Maimonides states, All the food which the Torah has forbidden us to eat has some bad and damaging effect on the body...The principal reason why the law forbids swine’s flesh is to be found in the circumstances that its habits and its food are very dirty and loathsome. ˜ Maimonides gives an explanation solely based on hygienic considerations for the prohibition against consuming the sacrificial fat, heleb: The fat of the intestines is prohibited because it fattens and destroys the abdomen and creates cold and clammy blood. i’ Concerning the prohibition against mixing milk and meat, Maimonides states that meat boiled in milk is undoubtedly gross food, and makes a person feel overfull. THE JEWISH DIETARY LAWS AND THEIR FOUNDATION (harvard.edu) Moses Maimonides, Guide of the Perplexed , trans. M. Friedlander (New York: Hebrew Publishing Co., 1978), 253.
A Modern Interpretation and Explanation
Conclusion: Meat, Disgust, and Holiness
Why the particular animals designated as polluting were conceived as such is difficult to establish. However, most of the species prohibited by the Torah’s legislation, with the notable exception of the pig, do not seem to have been generally eaten in the ancient land of Israel, either before or after the appearance of the Israelite people. This suggests that, to a large extent at least, these laws were codifying existing dietary practices. Few human societies avail themselves of all available sources of animal protein, and the flesh of animals not considered proper meat—for whatever reason—tends to be regarded with disgust. This, in turn, gives rise to the view that it contaminates the body.
The complex legislation of Leviticus 11 effectively codifies disgust, adjuring the Israelites to treat certain species in ways that are consonant with an attitude of distaste. The term שקץ, “abhorrence,” though it functions as a technical term in distinguishing between two categories of contamination, was doubtless selected because it expresses the sense of disgust and rejection at the core of the idea of pollution. Much later, after the Second Temple was destroyed and most laws of purity were abandoned, the laws of Leviticus 11 became independent of purity issues and connected to other laws concerning permitted and prohibited foods into a larger, but different, system of kashrut.
The Animal Laws before Kashrut: A System of Purity - TheTorah.com Dr. Eve Levavi Feinstein
Conclusion: Meat, Disgust, and Holiness
Why the particular animals designated as polluting were conceived as such is difficult to establish. However, most of the species prohibited by the Torah’s legislation, with the notable exception of the pig, do not seem to have been generally eaten in the ancient land of Israel, either before or after the appearance of the Israelite people. This suggests that, to a large extent at least, these laws were codifying existing dietary practices. Few human societies avail themselves of all available sources of animal protein, and the flesh of animals not considered proper meat—for whatever reason—tends to be regarded with disgust. This, in turn, gives rise to the view that it contaminates the body.
The complex legislation of Leviticus 11 effectively codifies disgust, adjuring the Israelites to treat certain species in ways that are consonant with an attitude of distaste. The term שקץ, “abhorrence,” though it functions as a technical term in distinguishing between two categories of contamination, was doubtless selected because it expresses the sense of disgust and rejection at the core of the idea of pollution. Much later, after the Second Temple was destroyed and most laws of purity were abandoned, the laws of Leviticus 11 became independent of purity issues and connected to other laws concerning permitted and prohibited foods into a larger, but different, system of kashrut.
The Animal Laws before Kashrut: A System of Purity - TheTorah.com Dr. Eve Levavi Feinstein
Prohibition of Blood is not related to purity
(ד) אַךְ־בָּשָׂ֕ר בְּנַפְשׁ֥וֹ דָמ֖וֹ לֹ֥א תֹאכֵֽלוּ׃
(4) You must not, however, eat flesh with its life-blood in it.
The myth of kosher slaughter and the humane treatment of animals: Disturbed by Inhumane Kosher Slaughter? Here Are Four Things You Can Do. – The Forward
"As a shochet, I understand and know intimately the process of turning animals into food. As a Jew, I am also bound by the obligation and human sense of compassion to lead an animal as gently as possible toward death. We can do better, and I hope and pray that what the public has learned through this investigation will end shackle and hoist for good, allowing shechita to be practiced as the holy and humane form of slaughter that it should be."
Another argument for the potential for greater humanity of kosher slaughter: Is Kosher Slaughter Humane? (reducing-suffering.org)
"As a shochet, I understand and know intimately the process of turning animals into food. As a Jew, I am also bound by the obligation and human sense of compassion to lead an animal as gently as possible toward death. We can do better, and I hope and pray that what the public has learned through this investigation will end shackle and hoist for good, allowing shechita to be practiced as the holy and humane form of slaughter that it should be."
Another argument for the potential for greater humanity of kosher slaughter: Is Kosher Slaughter Humane? (reducing-suffering.org)
A final question: Does kosher slaughter (and practice) as it currently exists actually honors the ideals and values that the Torah seems to desire?
"וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ" (וַיִּקְרָא יט, יח) — אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תּוֹרַת כֹּהֲנִים שָׁם): זֶהוּ הוּא הַפָּסוּק, שֶׁהוּא כְּלָל גָּדוֹל שֶׁבַּתּוֹרָה. וְאֵין לְךָ אַהֲבָה יוֹתֵר, כְּשֶׁרוֹאֶה הָאָדָם דָּבָר מְגֻנֶּה בְּאָחִיו יִשְׂרָאֵל, שֶׁעוֹשֶׂה אֵיזֶה חֵטְא וְעָווֹן — שֶׁצָּרִיךְ לְהוֹכִיחוֹ עַל זֶה, כִּי נִשְׁמָתָן שֶׁל יִשְׂרָאֵל הֵן קְשׁוּרִין וּדְבוּקִין זֶה בָּזֶה. אֲבָל הַכְּלָל הוּא, שֶׁצָּרִיךְ הָאָדָם מִי שֶׁהוּא יוֹדֵעַ הָהַרְפַּתְקָאוֹת וְהַסִּבּוֹת וְהֶעֳנָשִׁים, שֶׁבָּאִים לְנִשְׁמַת הָאָדָם אַחַר יְצִיאַת הַנְּשָׁמָה מֵהַגּוּף, צָרִיךְ לְהוֹדִיעַ לַחֲבֵרוֹ אוּלַי עַל יָדוֹ יִזְכֶּה חֲבֵרוֹ גַּם כֵּן וְיַעֲזֹב דַּרְכּוֹ הָרְשָׁעָה, וָשָׁב וְרָפָא לוֹ (יְשַׁעְיָה ו, י).
It is written, “And you shall love your fellow as yourself” (Vayikra 19:18). The Sages have remarked that this verse is a fundamental principle of the Torah (Toras Kohanim, Parashas Kedoshim 4). And there is no greater display of love than the mandatory rebuking of one’s Jewish brother if he sees in him some unseemly matter, that is, a sin or transgression. For the souls of all Israel are intimately connected to one another. But the guideline for this rebuke is that if one understands the tribulations, effects and punishments that the soul of a person is subjected to after it leaves the body, he must inform him. For perhaps through this his companion will also have the merit to abandon his evil path, and then he will see the fulfillment of the verse, “He will return and heal him” (Yeshayahu 6:10).
"וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ" (וַיִּקְרָא יט, יח) — אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תּוֹרַת כֹּהֲנִים שָׁם): זֶהוּ הוּא הַפָּסוּק, שֶׁהוּא כְּלָל גָּדוֹל שֶׁבַּתּוֹרָה. וְאֵין לְךָ אַהֲבָה יוֹתֵר, כְּשֶׁרוֹאֶה הָאָדָם דָּבָר מְגֻנֶּה בְּאָחִיו יִשְׂרָאֵל, שֶׁעוֹשֶׂה אֵיזֶה חֵטְא וְעָווֹן — שֶׁצָּרִיךְ לְהוֹכִיחוֹ עַל זֶה, כִּי נִשְׁמָתָן שֶׁל יִשְׂרָאֵל הֵן קְשׁוּרִין וּדְבוּקִין זֶה בָּזֶה. אֲבָל הַכְּלָל הוּא, שֶׁצָּרִיךְ הָאָדָם מִי שֶׁהוּא יוֹדֵעַ הָהַרְפַּתְקָאוֹת וְהַסִּבּוֹת וְהֶעֳנָשִׁים, שֶׁבָּאִים לְנִשְׁמַת הָאָדָם אַחַר יְצִיאַת הַנְּשָׁמָה מֵהַגּוּף, צָרִיךְ לְהוֹדִיעַ לַחֲבֵרוֹ אוּלַי עַל יָדוֹ יִזְכֶּה חֲבֵרוֹ גַּם כֵּן וְיַעֲזֹב דַּרְכּוֹ הָרְשָׁעָה, וָשָׁב וְרָפָא לוֹ (יְשַׁעְיָה ו, י).
It is written, “And you shall love your fellow as yourself” (Vayikra 19:18). The Sages have remarked that this verse is a fundamental principle of the Torah (Toras Kohanim, Parashas Kedoshim 4). And there is no greater display of love than the mandatory rebuking of one’s Jewish brother if he sees in him some unseemly matter, that is, a sin or transgression. For the souls of all Israel are intimately connected to one another. But the guideline for this rebuke is that if one understands the tribulations, effects and punishments that the soul of a person is subjected to after it leaves the body, he must inform him. For perhaps through this his companion will also have the merit to abandon his evil path, and then he will see the fulfillment of the verse, “He will return and heal him” (Yeshayahu 6:10).