summary

The opening of this week's portion describes the first celebration of sacrifice after the seven days of ordination. Thus, the portion Shemini (Leviticus 9:1-11:47) meaning the eighth day. The main purpose of the sacrifice is, "For today the Eternal One will appear to you." Once Aaron has made the sin offering, the burnt offering and the offering of well-being, he raises his hands and blesses the people (thought to be the first time the Priestly Benediction is invoked). "the kavod Adonai (God's Presence) appeared to all the people." Then, "Fire came forth from before the Eternal one and consumed the burnt offering.And all the people saw, and shouted, and fell on their faces."

In the following chapter, Aaron's sons, Nadab and Abihu offer "alien fire" that had not been ordered  by God. "Fire came forth from before the Eternal one and consumed them." Moses explains to Aaron that the cause of his son's deaths was that their actions were not in accord with God being glorified to the people. "And Aaron was silent." Aaron's nephews, Mishael and Ezaphan remove the bodies whilst Moses forbids Aaron's remaining sons, Eleazar and Ithamar (priests) to show outward signs of mourning. There follows some rules for the priesthood and a case study where Moses admonishes Eleazar and Ithmar and Aaron questions his ruling, suggesting that mourners should not partake of consecrated foods. Moses' response can be understood to concur with Aaron - the one moment that human feelings seem to be recognised in this chapter; or reminds him that priests are forbidden to mourn.

Shemini then concludes with one of the two collections of dietary laws (the other being Deuteronomy 14). This section covers, permitted and prohibited land animals, water creatures, birds and winged, swarming creatures.

commentary and culture

What did Nadab and Abihu do wrong?

Ambition?

"Look at those two old men, soon they will be gone and we will be leaders of this community." God warns them, "Who will bury whom? Will it be you who outlive them, or will they outlive you?" (Sifra on Lev 10:1 and Leviticus Rabbah 20:10)

Arrogance?

"Rabbi Levi said that they publicly declared: 'Our father's brother is king, our mother's brother is a prince, our father is High Priest, and we are both deputy High Priests. What woman is good enough for us?' Because they arrogantly demeaned others, they were punished. (Leviticus Rabbah 20:10)

Failure to consult?

Rashi suggests that the brothers disregarded the detailed process that had been defined for them and failed to consult with Aaron and Moses about what they planned to do. They took upon themselves the power to decide what to offer.

Incorrect practices?

They brought strange fire from the kitchens. (Leviticus Rabbah 20:8)

Religious zeal?

They entered the Holy of Holies. (Leviticus Rabbah 20:8)

Or haChayim suggests that: "Scripture tells us that they had not actually entered the innermost chamber but that they pressed forward, and died.  We are thus taught to reject the notion of a violent bid for closeness to the Divine even at life's expense. This occurs when humanity has placed its heart and soul on the attainment of a goal  even if it entails the loss of one's life. The apparent unnecessary repetition of "and they died" emphasizes that Aaron's sons perished without achieving this goal. This is a lesson to be mastered. This is a lesson to be mastered.

Progressiveness?

In the last century, Rabbi Samson Raphael Hirsch identified Nadav and Abihu with reformers who brought 'alien fire' to their communities. "We understand that the death of the priestly youths.is the most solemn warning for all future priests (rabbis).against.every expression of caprice and every subjective idea of what is right and becoming! Not by fresh inventions, even of God-serving novices (students) but by carrying out that which is ordained by God has the Jewish priest (rabbi) to establish the authenticity of his activities."(Commentary on Lev  10:1).

There is no consensus of agreement on the interpretation of this passage just as there is no consensus today on what is the way that God wants us to worship. Perhaps this passage does suggest one positive thought: that the multiplicity of Jewish thought and practice within the broad boundaries of Judaism have always been a symbol of the vitality of Judaism.

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