פ’ שמיני – – תשע”ו
Volume 13, Issue 3
INSIGHTS from the SEDRA
Insights from the Sedra is a project of the Scholar’s Kollel of Great Neck. It aims to provide several questions and answers about the Sedra, culled from various commentaries, including the following: Baal Haturim, Darash Moshe, Vedebarta Bam by Rabbi Moshe Bogomilsky, Torah Treasures by Dov Furer, Wellsprings of Torah by Alexander Friedman, and Kol Dodi by Rabbi Dovid Feinstein, Great Torah Lights by Rabbi Yitzchak Meir Goodman, Something To Say by Dov Wasserman, The Vilna Gaon, and Growth Through Torah by Zelig Pliskin.
Introduction
This Parsha is called Shmini since it begins with the description of the eighth day of installation when the Kohanim assumed their new role. This day fell on Rosh Chodesh Nissan, when the Mishkan was erected, in the second year after the Exodus from Egypt. From then on, the Divine Presence rested in the camp of the Jewish people. Our Sages (Megillah 6) tell us that on that day, Hashem’s joy was as great as the day He created Heaven and Earth. (Torah Gems)
On the 25th day of Kislev, the construction of the Mishkan was complete. But Hashem instructed Moshe to delay the inauguration until the 1st day of Nissan. However, prior to the 1st of Nissan, Hashem commanded Moshe to practice for 7 days, culminating in the eighth day being Opening Day for the Mishkan. Even though it would be the 1st day of the Mishkan, the Torah nevertheless refers to it as “Yom HaShmini”, the eighth day. In America, when the baseball season begins, first spring training commences to be followed by Opening Day. On Broadway, the previews are shown first to be followed by the premier. In football, the exhibition games that prepare the players for the regular season are not included in the statistics for the season. So why in the Mishkan does G-d refer to Opening Day as the eighth day? It is suggested that this is so because G-d and only G-d gives credit to people for the preparation that is a pre-requisite for holy service. G-d’s judgment can be contrasted with our society’s approach to judgment in that Hashem rewards effort and will just like He does results. How fortunate are we to have such a judge?! (ימ”צ)
וישא אהרון את ידו אל העם ויברכם
“And Aharon lifted up his hands toward the people and blessed them.” (9:22)
The reading of the word, yadav, depicting his hands is written in the singular .ידוAharon raised both his hands to impart the Birchas Kohanim on Bnei Yisrael, but he placed them together in such a manner that the two hands seemed like one. This also alludes to the fact that the Jews are blessed when they are united in brotherly love and peace. At that time two hands become one and when raised bring down a multitude of Heavenly blessings upon the people. (Nefesh Yonasan)
וידם אהרון
“And Aharon was silent.” (10:3)
In the entire Tanach there are only two instances where the word וידם is used: In this Parsha where it states: וידם אהרון, and Aharon kept still; and in the Sefer of Yehoshua where it narrates the war of Yehoshua between the Kings of Canaan, וידם השמש, the sun stood still (Yehoshua 10:13). The implication alludes to the fact that to reach the level of וידם אהרון, is an extraordinary feat, just as וידם השמש, stopping the sun, is totally alien to nature. (Ba’al Haturim)
יין ושכר אל תשת ן אתה ן ובניך אתך בבאכם אל אהל מועד
“Do not drink intoxicating wine, you and yours sons with you, when you come to the Tent of the Meeting.” (10:9)
In the verse we find a dividing line between the words, wine or strong drink you shall not drink and the words, you and your sons with you, alluding to the fact that there are certain instances and times in life when drinking wine is permitted, even required:
1. At a marriage ceremony, as it is written: You and your sons with you; (10:9)
2. At a celebration of a Chanukas Habayis, as it is written: When you enter the Ohel Moed; (10:9)
3. At a thanksgiving celebration (when one recuperates from a dangerous illness), as it is written: that you shall not die; (10:9)
4. At a feast of a Bris Milah, as it is written: it shall be a statute forever throughout your generations (10:9); and at a Bris Milah itself as it is written; And My covenant shall be in your flesh for an everlasting covenant (Breishit 17:13);
5. Kiddush and Havdalah, as it states: And that you may put difference between the holy and the common (10:10);
6. On Purim as it states: And between the unclean and the clean (10:10) (alluding to the difference between Haman the wicked and Mordechai, the righteous);
7. At the end of a Tractate or portion, as it is written: And that you may teach Bnei Yisrael (10:11). (R’ Naftali of Rupshitz)
ואת שעיר החטאת דרש דרש משה
“And for the goat of the Sin Offering Moshe diligently inquired…” (10:16)
These two words, דרש דרש are the exact halfway mark of the Torah. We are therefore taught that the entire Torah revolves around constant inquiry, דרישה. These words show us that no matter how much someone has inquired he has still not advanced beyond the halfway point of Torah knowledge. This feeling must be the legacy of each member of Bnei Yisrael. And this legacy guarantees that he who learns Torah, will think of Torah day and night. (R’ Moshe Teitelbaum of Uhel)
ופרסה איננו מפריס טמא הוא לכם…ופרסה לא יפריס טמא הוא לכם…ופרסה לא הפריסה
“But its hoof is not split, is unclean to you…and its hoof will not be split is unclean to you…and its hoof was not split…” (11:4-6)
When speaking generally about kosher animals, the Torah fist uses the wordsופרסה איננו מפריס , its hoof is not split written in the present tense. In the next verse, regarding the hyrax, the Torah uses the words ופרסה לא יפריס, and its hoof will not be split written in the future tense. In the following verse, regarding the hare, the Torah uses the words ופרסה לא הפריסה, and its hoof was not split written in the past tense. What accounts for the usage of these different tenses?
The Torah suggests that before a person decides and charges another individual of being impure, he must first consider not only his present state but his past and even his future. Do not be hasty in condemning a person if his past is unclean, and do not be so quick to judge him even if his past and present are not so pure, for perhaps there are signs of purity within him for the future. Only after you have proven without doubt that his past, present and future show no possibility of improvement, only then are you permitted to proclaim: “He is impure!” (R’ Yisrael Salanter)
The Talmud in Chullin (60b) discusses the characteristics of kosher and non-kosher animals and states that since Moshe was neither a hunter nor a zoo keeper, the biological details of the various animals described in the Torah, prove the Divine origin of the Torah. The Talmud also states that Hashem showed Moshe each animal permissible and forbidden to eat, just as He showed him the Menorah and the sanctifying of the new moon. Otherwise, how could Bnei Yisrael who were in the desert, know all the animals, fish and birds in the world? (Kol HaTorah)
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