Despite Leviticus dealing with the no longer existing tabernacle and the priests who functioned in it, the book contains important lessons for us today. The following are three such lessons in the portion Shemini (9:1-11:46) as seen by the rational thinker Shadal.
Verse 9:4 commands the offering of a sacrifice and concludes with the words “for today the Lord will show Himself to you.”
The last words present a problem. The same problem exists in Exodus 24:19 and elsewhere, where some people are said to have seen God. What does the Torah mean by saying people saw God? We know people cannot do so.
Shadal explains that, at times, humans only think they see God when they see what God has produced. In 9:4, they saw an act of God, fire consuming the sacrifice.
This reminds us of Exodus 33:18-23, which states we cannot see God but can see what God has provided.
It also reminds us that we should recognize today that God provided everything to us.
This is why our ancestors instructed us to say a blessing of thanks to God when we eat and do certain other things. We recognize that God provided these.
Two sons of Moses’s brother Aaron brought fire shovels to the tabernacle and placed incense in them in verse 10:1. In verse 10:2, a fire came from God and killed them.
What happened?
Shadal notes that one shovel was all that was required. He explains that the two sons who served as priests under their father, the High Priest, wanted to show by bringing an additional sacrifice that they could be especially pious.
Many people are like these sons. They think it is admirable to go to extremes, such as spending an entire day and part of the night reading holy books and praying while not working and ignoring fellow humans. Aristotle and Maimonides stressed that we must act according to the middle path, “The Golden Mean.”
A courageous soldier does not rush unthinking against an enemy force without any fear. He or she is fearful and cautious and thinks before attacking.
Here, in 10:1 and 2, God makes the same point.
The portion Shemini contains many dietary laws, which foods Jews are allowed to eat and what is prohibited. The Torah does not explain why; many reasons were given in post-biblical times.
Shadal suggests that the purpose is to separate Jews from non-Jews by elevating them by removing them from disgusting foods, and causing Jews to show that non-Jews should also elevate themselves.
We need to understand that eating affects us. Most people recognize the statement, “We are what we eat.” Humans must avoid all loathsome things and acts, and seek good relationships with all God created and formed. And the best way to worship God is to treat others as you want to be treated, not spend time with what is undesirable.
We need to understand that eating affects us. Most people recognize the statement, “We are what we eat.” Humans must avoid all loathsome things and acts, and seek good relationships with all God created and formed. And the best way to worship God is to treat others as you want to be treated, not spend time with what is undesirable.
I agree with you rabbi. We should spent time with what is desirable and whats good for us and other people
Is the best mind a peaceful mind?
What if we should not desire peace but justice?
To ensure people are treated properly
Many people are like these sons. They think it is admirable to go to extremes, such as spending an entire day and part of the night reading holy books and praying while not working and ignoring fellow humans. Aristotle and Maimonides stressed that we must act according to the middle path, “The Golden Mean.”
So we must read and do; not just read or just do.
You are right.
When we study in university are we studying ethics or scientific discoveries Israel?
Socrates vs Aristotle
We can choose what we want to learn.
“The best way to worship God is to treat others as you want to be treated.”
I agree with you entirely. The best form of worship is to live ones life in a moral manner and to treat others in a humane and just manner.
Thank you, my friend Turk.
I agree with your turk; we should agree when possible and disagree if we don’t have the same view but respectful!
We should treat others the way we want to be treated.
I never understood why God killed Aaron’s two sons. I agree with Shadal that one shovel was all that was required. They were being overly pious. However, isn’t the death penalty for being overly pious an extreme? Didn’t God know their intentions were good? Why not instruct Moses to reprimand them for being overly pious instead? It was unnecessary to kill them. I prefer to think that God did not kill them, but we cannot explain why or how they died. Perhaps a strong wind pushed the fire that consumed them.
Perhaps their death was necessary to teach that even well-meaning extreme behavior is wrong. This is espcially true when those misbehaving are supposed to be leaders and examplars.
Perhaps their death was necessary to teach that even well-meaning extreme behavior is wrong. This is espcially true when those misbehaving are supposed to be leaders and examplars.
Can extreme behavior ever be right?
Some people think that extreme modisty is proper.
I do not think their deaths were necessary to teach that their behavior is wrong. Moses could have repemanded them. Perhaps God’s killing Elijah was necessary because Elijah massacred all the Pagan priests. According to Gersonides, Elijah himself did all the slaughering due to his over zealous feelings about God. He followed the example of Pinchas who zealously slew the Israelte tribal leaders for having open sexual relations with Midianite women and when Samuel hewed King Agag in pieces, as you would hew a stick of wood. Leviticus 16:2 suggests that Aaron’s sons died because they were overzealous. But unlike Elijah and Samuel they do not harm others and they had good intentions. Besdies, their behavior wasn’t prohibited before their deaths. They couldn’t have known that what they were doign was wrong. It seems that their wrongful behavior didn’t warrant death. I think God was not involved at all but the event, if it happened, was a natural event. Perhaps they were negligent with the fire or a strong wind blew the fire that engulfed them. They should have been more careful. What do you think?
What you think is possible.
I do not know what Exodus 24:19 means when it says that people saw God. It could mean that God had a body. This is anthropomorphic. I like the second view better, that they saw what God created.
I agree with you entirely that we should recognize all the blessings God has provided us. We see a fair creation every hour, the instant we are born. The sun gives us light, and the rain fills the earth with abundance. Whether we sleep or wake, the vast machinery of the universe still goes on. People should read holy books, but they should read them outside (weather permitting) and take breaks to enjoy the flowers.
Shadal’s interpretation emphasizes the role of these dietary laws in delineating a distinct Jewish lifestyle, promoting a sense of elevated identity that reflects a commitment to holiness and purity, der Rabbi Israel Drazin ! This separation from non-Jewish practices encourages self-discipline and mindfulness in dietary choices, underlining the idea that one’s food choices can influence their spiritual state and ethical behavior.
The assertion that “we are what we eat” resonates deeply my philosophical and spiritual traditions. It suggests that our physical nourishment is directly tied to our moral and spiritual well-being. This concept urges individuals to be discerning not only in their food choices but also in their interactions and relationships with others. By choosing to consume what is deemed pure and uplifting, one is fostering a harmonious existence that aligns with the divine expectations of compassion and respect towards all of creation. Best: stephen
You wrote beautifully what I intende, Stephen.