Shemini 5775: Out of Bounds

It is said that love should know no bounds. We are taught that it should be all embracing, indiscriminate and unconditional. These points may indeed be true when speaking of the extent of the love we feel for someone for whom we care. Yet, love does require us to acknowledge the boundaries of the other individual in our relationship.  Perashat Shemini is a story of tragedy. The two older sons of Aharon the Kohen Gadol (High Priest) die as a result of overstepping a boundary with G-d. On the day of the consecration of the Holy Tabernacle they opt to introduce burning incense called ‘a foreign flame’ (10:1) into the sanctuary which G-d had not commanded. Fire comes forth from before G-d and they do not make it out alive.

And the sons of Aharon, Nadav and Avihu, took each his fire-pan and they put fire upon it and placed upon it incense and they brought close before G-d a foreign flame that G-d had not commanded them. And fire came out from before G-d and consumed them and they died before G-d. (10:1-2)

There are many explanations regarding the actual sin committed by the two kohanim. Yet, the explanation that is closest to the simple reading of the text seems to be most in line with the theme of the parasha. The issue is one of breached boundaries. The term “before G-d” is repeated several times in the passage which indicates that they came into G-d’s space uninvited. They disregarded His boundaries. The confusing issue, though, is that the breach came from love and a desire to engage with G-d. Why then was the love not acknowledged and boundaries not dropped? Shemini addresses the issue of respecting boundaries in relationships — especially in loving ones — and suggests that they are vital.

Boundaries provide the delineation necessary to define identity and individuality. When engaging with others such delineations, be they social, emotional or physical, are crucial. The boundaries outline the parameters of our identity. When we connect with others, especially in intimate loving relationships, we run the risk of blurring the lines that define us in the presence of the other individual. We might either overpower the other person or take advantage of the love and commitment that one has expressed. Contrarily, we might instead diminish ourselves feeling that we must dim our character and reign in our persona in order to accommodate another person in our lives. In either instance, someone is stepping over a line that is vital to a full identity. It is a shame when this occurs because we lose a part of ourselves in the interaction rather than gaining a special element of self that can only be achieved through healthy, respectful relationship.

In reality, the boundaries are delicate and must be treated with caution and care in order for a relationship to thrive. For it is in the sharing between individuals that these elements of our lives exist, rather than one-sided behaviours and assertions. A healthy relationship is created when two individuals are able to share with each other at various levels of interaction. When boundaries are breached in a relationship, it is more than simply disrespectful, it is damaging to the value of one’s presence and, in extreme cases, it can weaken and even eclipse one’s identity and existence.

Nadav and Avihu acted out of love, but they took the love for granted and were not sensitive to the essential lines that maintained G-d as an Other; He had to be acknowledged as a separate entity, rather than simply the object of their desire. We learn from Shemini that the greater the love, and the more profound the sharing, the more sensitive we must be to the parameters that allow us to do so. In minding the lines of our relationships we grow as individuals, and more important, we embrace the opportunity of discovering greater parts of ourselves in our interactions with others.

Shabbat Shalom

Law an Lore

About the Prayers – Part I

The zemirot, which begin the morning prayers, are recited daily and are comprised of the final chapters from the book of Psalms along with selections from some other books of the Bible including the “Song of the Sea” or Az Yashir Moshe (Ex., 15:1-19). The zemirot are recited in order to praise G-d before we engage in asking Him for our needs^[1].

The zemirot open and conclude with special blessings. The opening blessing is called Barukh She’amar^[2] and the closing blessing is called Yishtabah^[3]. Barukh She’amar is not mentioned in the Talmud, but it has early origins^[4]. Currently, the Ashkenazim along with oriental Sepharadim, say a version that is comprised of 87 words. The original Sepharadi custom was to say an older, longer version that is still used by the S&P communities. It includes special lines that are added on Shabbat and Yom Tob. Oriental Sepharadim began to use the Ashkenazi version due to the influence of R. Isaac Luria’s kabbalistic teachings, who preferred the Ashkenazi version.

Properly, because these blessings mark the beginning and ending of the zemirot, one should not interrupt the zemirot and speak about issues that do not pertain to them.

On Shabbat, additional zemirot are added to the liturgy beginning with Nishmat Kol Hai^[5].

^[1] As mentioned in the Talmud (Berakhot, 32a)

^[2] Pg. 18 in the Daily and Occasional prayerbook.

^[3] Pg. 25 &100 ibid

^[4] First mentioned R. Moshe Gaon c.825

^[5] Pg. 99 ibid

Parasha Perspectives

 III  Shemini

 20b    Day 1 of Kohanim’s duties in Mishkan (9:1-10:7) Aharon, aided by his sons, offers a calf chatat and a ram olah on behalf of the Kohanim; on behalf of the People he offers a goat chatat, a calf and a lamb olah, an ox and a ram shelamim and a mincha mingled with oil. His sons aid him in his work. (9:1-21) When he has finished Aharon blesses the people. Aharon & Moshe go into the Ohel HaMoed, come out and bless the people again. God appears. Fire comes from before God and consumes offerings to everyone’s amazement and praise (9:22-24). Two of Aharon’s sons, Nadav and Avihu, offer       burning incense which God had not commanded. Fire comes from before God and consumes them. They die. God is sanctified by those who are near. Aharon is silent. Non-kohanic family take the dead outside the camp. Moshe instructs the Kohanim not to mourn under penalty of death (10:1-7).

21    Kohanim warned against drinking (10:8-11) Kohanim must not be intoxicated when they go into the Ohel HaMoed under penalty of death. This is to distinguish between holy and common, pure and impure and to teach the people God’s law.

22    The relevant korbanot are eaten (10:12-20) Moshe instructs Aharon and his remaining sons to eat the remains of the Mincha. Also they and their children may eat the left over Shelamim. Moshe accuses Aharon’s sons of making a mistake but Aharon corrects and pacifies him.

23a    Kashrut Laws: Creatures we can eat   (11:1-28) Animals: Must chew cud and have parted hooves: no camel, coney, hare or pig (11:1-8). Sea creatures: Must have fins and scales (11:9-12). Birds: Twenty forbidden birds are mentioned. All are birds of prey (11:13-19). Insects: Most are forbidden. A few with specific characteristics are allowed (11:20-23). Contact: It is forbidden to touch unclean dead animals (11:24-28).

23b    Unclean Reptiles (11:29-38) Eight are mentioned. Uncleanliness can be passed on through contact to humans and some objects.

23c    Purpose of these laws   (11:39-47) Be holy like God. Distinguish between unclean/clean and between what you can/cannot eat.

Taken from, ‘Torah for Everyone’ by Rabbi Dr Raphael Zarum, Dean of LSJS

^[1] As mentioned in the Talmud (Berakhot, 32a)

^[2] Pg. 18 in the Daily and Occasional prayerbook.

^[3] Pg. 25 &100 ibid

^[4] First mentioned R. Moshe Gaon c.825

^[5] Pg. 99 ibid