This is now the first day of the month of Nissan (“ניסן”) as Rosh Chodesh (“ראש חודש”), and the eighth day of the inauguration of the Mishkan. We know that from a hidden numerical code within the three words “on the eighth Moshe called” (“הַשְּׁמִינִי, קָרָא משֶֹׁה”) as it has the same value of the words “and that was on Rosh Chodesh” (“היה ביום ראש חדש ניסן”) which is 1061. We also see a hidden secret in the words “קָרָא מֹשֶׁה, לְאַהֲרֹן”, the first letter acronym is “מ.ק.ל” “M.K.L”. This acronym is the three forefathers last name letters “(אברהם ,יצחק ,ישראל (יעקב”. This acronym also alludes to the constant divine guidance and protection HaShem provided Moshe with. The word “מקל” “Makel” in Hebrew is Staff, alluding to Moshe’s staff who provided ongoing miracles and protection in the merit of our three forefathers. As the last letter of “מקל” “Makel” spells:
Mem – “מ” – Avraham
Kuf – “ק” – Yitzchak
Lamed – “ל” – Yisrael (Yaakov’s other name)
This comes to teach us that Moshe was telling the congregation of Israel and Aharon, that in the merit of our Forefathers “we are here on the eighth day”. It would be good to point out here that the word ISRAEL is the acronym of our Forefathers and Foremothers names as: Yaakov, Yitzchak, Sarah, Rivkah, Rachel, Avraham, and Leah. Also the total letters of our all our Forefathers names combined 26 letters, which alludes to HaShem’s name “י.ה.ו.ה” Y.H.V.H numerical value.
The Kohanim now assume their holy duties and they understand their exact divine purpose of serving HaShem and Bnei-Yisrael. HaShem instructs Moshe to bring Aaron, his sons and the seventy elderly into the Mishkan in order to make the sacrifice of atonement for the Golden-Calf sin. The type of sacrifice is Sin-Offerings and the type of a kosher Korban is a young bull (“Egel”-“עגל”), just as the Golden-Calf image was. This comes to teach us that we must always atone for a sin with the same thing we sinned with.We shall always ask HaShem to forgive us for our sins by mentioning the exact sin and promise not to commit such sin again. We must refrain from ever doing the same sin again and deeply feel remorse over such a sin. The Gemara teaches us that one must go to the place one has committed a sin and ask HaShem for forgiveness at that place. This comes to teach us that when we sin in a specific location (city) we impure that place, and in order to purify it we must repent at the same location and make it pure again.
The Gemara in Masechet Shabbat points out that the eight day had significance since the Torah specifically mentions it. On the eight day (“בַּיּוֹם הַשְּׁמִינִי”) HaShem gave ten crowns of glory to Bnei-Yisrael. HaShem pointed out that there are “ten first” things that happened on this day. We also learn that the eighth day is a holy day just as we perform the circumcision on the eighth day, as we bring the baby boy into the covenant with HaShem. On the eight day, while Moshe was on Mount Sinai at the “Burning Bush” event, HaShem finally refused to accept Moshe’s excuses as to why he shouldn’t be the one to lead Bnei-Yisrael out of Egypt. Our Sages also teach us that the first five words “ וַיְהִי, בַּיּוֹם הַשְּׁמִינִי, קָרָא משֶֹׁה ” has an acronym of the word Mikva “מיקוה” (immersion in water), alluding to atonement and purifying Aharon and his sons to perform the holy tasks of the Mishkan.
The word “Shemini” represents a value in Gematria of 410 that is equivalent to the number of years the first Bait Hamikdash stood. We also learn from the word “HaShmini”, the eighth day, that the letter “H” in Gematria is 5, represent the five items that will be missing from the second Beit-HaMikdash. When King Solomon (המלך שלמה) had a prophecy of the destruction of the second Beit-HaMikdash he hid these holy vessels that will remain concealed and kept hidden until the third Beit-HaMikdash. The five items that were missing in the second Beit-HaMikdash are:
- The Ark (“ארון”)
- The Menorah (“מנורה”)
- The Heavenly Fire (“אש התמיד” – descending on the Alter
- The Ruach Hakodesh (“רוח הקודש”) that caused the Urim & Tumim (“אורים ותומים”) to respond to the Kohen Gadol’s questions
- The two Cherubs (“הכרובים”)
We also learn that just as we celebrate the Torah on the holiday of “Shemini-Atzeret”, so too the eighth day here was a prelude to such celebration. As it is written “…On the fifteenth day of this seventh month is the Festival of Sukkot, seven days for HaShem… on the eighth day, there shall be a holy convocation for you (Vayikra 23:34.) Shemini Atzeret literally means “the assembly of the eighth (day)” and Simchat Torah means “Rejoicing in the Torah”. On this eight day we complete the reading of all the weekly Parashot (54 portions). On Simchat Torah, we read the last Torah portion, and then proceed immediately to the first chapter of Beresheet, reminding us that the Torah is a circle, and never ends. So here after eight days of inauguration the Mishkan is ready to be used for its holy and divine purpose, just as the Torah is.
On the Eight day (“וַיְהִי, בַּיּוֹם הַשְּׁמִינִי”) the entire people of Israel are standing before HaShem and the Tabernacle, lead by Moshe, Aaron, his sons and the seventy elderly. This came to teach Bnei-Yisrael that each group within Israel has its place within the community in serving HaShem: the kohanim, the Levites, and the people of Israel. In verse 9:6 we see that Moshe states “this is the Thing” “Hadavar” (“הדבר”) that HaShem instructed all of us to perform in conformity with each other. The word “HaDavar” meant for the placing of their (the kohanim) hands on the Communal-Offerings to atone for all Bnei-Yisrael’s sins. Moshe instructs Bnei-Yisrael to bring a goat, lamb, ox, ram and meal mixed in oil as sin, burnt and peace offerings. While all stood before the Mishkan and upon the sacrifice, HaShem glory will appear. Our Sages say that the first verse was a commandment to all of Bnei-Yisrael to approach the new Mishkan, and not just the few mentioned.
The name Aharon (“אהרון”) originally was without the letter “Hey” (“ה”), Aaron (“ארון”). Only after he became HaShem’s servant and a Kohen his name was modified to Aharon. It is interesting to see that the name Aaron is the same as the “Aaron Kodesh” (“ארון” – Tevah), the ark of Holies where the Torah and Tablets were kept. He was the only one allowed to enter such a holy place. Aharon approached the Altar and offered his Sin-Offering sacrifice of the young bull to atone for his sin of the Golden-Calf. This came to teach us that in order for Aharon to help atone for the entire Bnei-Yisrael, he must first atone for himself. Aharon was worthy of such merit since he volunteered to “make” the Golden-Calf and take the sin upon himself instead of Bnei-Yisrael. He gave up his portion for the next world (“Olam Haba”) on behalf of the people of Israel, since he knew that if they made the Golden-Calf they would all lose their share, just as no one can or able to truly help others unless they truly “helped” themselves. It is also the case with teaching others. We must first teach ourselves and learn before we attempt to teach others. Only after Aharon offered the sacrifices in the names of all the people of Israel, he raised his hands and blessed them with three blessings.
Our sages say that these are the same three blessings of “Birkat Kohanim” (“בירכת כהנים”) that we have today.
The three Priestly Blessings are corresponds to the three sacrifices Aharon offered in order to atone for their sins.
- May Hashem bless you and guard you – this blessing alludes to the Sin-Offering
- May Hashem make his face shine upon you – this blessing alludes to the Burnt-Offering
- May Hashem lift his face to you and make peace for you – this blessing alludes to the Peace-Offering
We learn from the structure of “Birchat Kohanim” that in the first blessing there are three words and it corresponds with the weekdays reading of the Torah as three Aliyot. In the second blessing, there are five words and it corresponds with the holidays reading of the Torah as five Aliyot. In the third blessing, there are seven words and it corresponds with the Shabbat reading of the Torah as seven Aliyot. We also notice that the last word in the blessings is Peace (“Shalom” – “שלום”).
The verbs used in each blessing are placed in such order as to allow for a prophecy, should Bnei-Yisrael keep HaShem’s Torah and Mitzvot. We see first the word “Yevarechecha” (“יברכך”), “may HaShem bless you”, since you blessed him. The second verb is “Yaer” (“יאר”), “may HaShem illuminate you” and make you proud since you illuminated him and made Him proud to call you his nation. The third verb is “Yisa” (“ישא”), “may HaShem lift” you among the nations of the world, as you lifted him above all. Some Midrashim debate who came up with this divine blessing. Some say it was Aharon and some say it was Moshe. HaShem’s divine glory came out and blessed the people of Israel, and the glory of HaShem appeared to all Bnei-Yisrael. HaShem’s fire came upon the altar and consumed all their offerings, and all the people sang praises to HaShem and fell on their faces, and bowed to HaShem. In verse 9:4 we see that “HaShem will appear to you”. The word “appear” (“נראה”) in Hebrew has the same letters as “HaAron” “הארן” (the holy ark), as HaShem appeared from it.
We notice here a sign of forgiveness by HaShem with the kind of specific offerings such as the Lamb, the Bull and the Blood on the Altar. HaShem wanted to have the “heads of Bnei-Yisrael”, who were Yosef’s brothers, to atone for their sin when they used a lamb’s blood to smear Yosef’s garment, as well as for their sin of throwing him into the pit. We see here that the lamb and its blood were used for the purpose of atoning for such sin, and now it will be used for a Mitzvah in the Mishkan. We also see that the bull was used to atone for the sin of the Golden-Calf, and now it will be used for a Mitzvah in the Mishkan as well. We learn a beautiful teaching by a hidden code within the last letters of the five words in our first verse in our Parasha: “On the eighth day Moshe called Aharon” (“בַּיּוֹם הַשְּׁמִינִי, קָרָא משֶֹׁה, לְאַהֲרןֹ”) as it spells the word believed (“האמין” – “He’emin”). This alludes to Aharon, who now believed that HaShem forgave him for his part in the Golden-Calf sin, as he was placed as the High Priest in the Mishkan before the whole congregation of Bnei-Yisrael.
By allowing Bnei-Yisrael to have the Mishkan and all the Mitzvot of Korbanot, HaShem provided the people of Israel with a tool for Teshuvah for all their old sins since day one. We see that each sacrifice had a special and unique atonement for every sin and bad deed. HaShem is and always will be a forgiving God as he promised in the Torah when he gave Moshe the thirteen attributes of mercy. We shouldn’t take advantage of such kindness by HaShem, as we might not be able to make Teshuvah on time. We learn a profound lesson by the death of Aharon older sons, Nadav and Avihu (“נדב ואביהו”).
The Midrash teaches us that they made a sin by teaching a “Halacha” (“הלכה” – law), without discussing first with Moshe, who was the authority on law. They took it upon themselves to teach and provide wrong rules to the people of Israel. The Oral Torah teaches us that we must always defer to our true Rabbis when it comes to Halacha and the exact laws of each Mitzvah.
The Midrash teaches us that unfortunately Nadav and Avihu (“נדב ואביהו”) committed six sins. We learn this from the word “Otam” (“אותם” – them) in verse 10:2. The letter “Vov” (“ו”), which its numerical value is 6, was added. These are the six sins:
- They brought unholy fire into the Mishkan.
- They brought unholy “Ketoret” (insect), in order to attain wealth.
- They were intoxicated in the Mishkan.
- They never got married thinking it’s beneath their stature.
- They taught Halacha (ruling) without asking Moshe.
- They never asked permission to offer sacrifices.
We learn from the way HaShem punished them a lesson of punishment by fire. They were punished with fire, yet their bodies were not consumed nor damaged. The Sanhedrin decreed that a hot lead will be poured into one’s mouth while sentenced to death by fire. This is in order to leave the body whole just as was the case with Nadav and Avihu. In verse 10:6 the Torah uses the word “Saraph” (“שרף” – burnt by fire). This word teaches us that they also were “separated” (“פרש” – “Parash”) from Bnei-Yisrael and perhaps became Angels (“שרפים ואופנים” – “Saraph”), as the word “Saraph” in Hebrew spells these three words. Our Sages say that Nadav and Avihu’s mother Elisheva, was informed of their upcoming death on the “Eighth day”. It is important to add here that the word “Otam” (“אותם” – them) is written with the letter “Vov” (” ו”). There are over 200 times which this word is written in the Torah, only 39 times it is written with the letter “Vov” (“ו”) as here. This is to teach us about the 39 forbidden “Melachot” on Shabbat. The Midrash says that Eliahu Hanavie said that when righteous parents lose their child in their lifetime, they are guaranteed Heaven, since their loss is considered “hell on earth”.
Aharon’s older sons, Nadav and Avihu, were very holy and respected priests in the Mishkan. They sinned by getting intoxicated and offering an illegal “Ketoret” to HaShem in the Tabernacle, on the Incense Altar. This kind of offering was extremely specific and was to be preformed only by their father Aharon or a High Priest, a Kohen Gadol. They each took their fire-pan, and placed fire in them along with incense and brought it in front of HaShem without being instructed and while intoxicated. We know that these unique and holy offerings carry a death penalty if not done properly, as we say in our daily prayers. The verse reads as “Mot Yumat” (“מות יומת”), day twice in this and in the next world. The Zohar says that due to Aharon’s Golden-Calf sin who consulted with the two sons of Bilam, Yunus and Iumbros (“יונוס ויומברוס”) HaShem punished Nadav and Avihu as measure for measure, two for two.
HaShem didn’t ask, nor allowed Nadav and Avihu to make such offerings, and as a result of their sin, a holy fire came out of the Cherubs and consumed them instantly. This divine fire actually didn’t burn their bodies, only took their Neshama away. The fire went to their nostrils and took out their soul. Just as HaShem “blew” the Neshamah into Adam’s nostrils. When Adam was created HaShem used the word “Yatzar” (“יצר” – created from something) and then HaShem “blew” the Neshamah (“נשמה” – the word comes from Shamayim {heavens} soul and “נשימה” Neshima, breath as well as “שמונה” Shmone, eight – ongoing number) into Adam’s nostrils. The Neshemah has always been, and always will be, created before Adam, as it is part of HaShem. So too here HaShem took Nadav and Avihu souls the same way it was placed there in the first place.
Mishael and Eltzafan (“מישאל ואלצפן”) pulled the bodies of Nadav and Avihu, by their cloths, out of the Mishkan, and they were completely intact (undamaged) and not charred by the fire. Mishael and Eltzafan were Levites and even though they were holy, HaShem wanted them to make the Mitzvah of removing their bodies. It is interesting to notice that in the names of Mishael and Eltzafan (“מישאל ואלצפן”) there are hidden meanings. Mishael (“מישאל”) means who asked HaShem, meaning they (Nadav and Avihu) didn’t ask HaShem permission to make such offerings. The name of Eltzafan (“אלצפן”) means HaShem hid, as the offering have a hidden codes and teachings. The Zohar says the two “Cheruvim” burned Nadav and Avihu (Cherubs are the winged angelic being described in the Torah as attending on HaShem in the holy of holies.). Its worth mention here that this word Cherubs (in English) is “borrowed” from Hebrew Cheruvim (Cherubs).
The Midrash teaches us that Nadav and Avihu did not really wanted to sin with the offerings; they just wanted to get closer to HaShem. They were willing to give up their physical bodies and let their Neshamah rise to heaven and be with HaShem. We can understand such divine purpose since they were very holy Kohanim and their bodies and clothes didn’t burn at all, and they didn’t suffer a painful death unlike other wicked sinners (such as Korach). We also see that the term used to describe the fire action is “VaTocahl” (“ותאכל” – ate) and not burnt. When rearranging the letters of the word “VaTocahl” (“ותאכל”) it will read “Vatalech” (“ותאלך”), meaning and it walked away, speaking of their Neshamah. HaShem in his mercy took their souls without burning their bodies, alluding to their holiness.
Moshe tells his brother Aharon of his sons’ passing in the Mishkan, and quotes HaShem words (10:3): “I will be sanctified through those whom I have chosen, and I will be glorified all the people” (“וַיּאֹמֶר משֶֹׁה אֶל-אַהֲרןֹ, הוּא אֲשֶׁר-דִּבֶּר יְהוָה לֵאמרֹ בִּקְרבַֹי אֶקָּדֵשׁ”). Moshe was telling Aharon that this event is what HaShem refers to, and that his sons are the “chosen one” by HaShem to glorify His name. In other words Moshe was comforting Aharon for the loss of his two sons. Upon hearing all about his beloved sons’ passing, Aharon chose to be completely silent and he accepted HaShem’s decree without uttering even one word of complaining. The Torah uses the word “VaYidom” (“וידם”) meaning that Aharon was extremely quite, since Moshe told him only about the wine (that his sons were drunk). Aharon was so embarrassed by his sons being intoxicated while offering Ketoret to HaShem, and so he accepted the punishment. While rearranging the letters will spell “Miyado” (“מידו” – by his hand) alluding to HaShem’s “hand” in their death. We learn that they came to teach us of what not to sin with, just as Koarch did.
The Midrash teaches us that HaShem brought heavenly fire twelve times in history, six times as blessings and six times as punishment. The six “blessed fire” are:
- In the times of Gidon (from the tribe of Menashe), helping him to win the war with Midyan, an Angel appeared to him and his Korban was consumed by heavenly fire.
- In the times of Shimshon’s parents Tzlofanit and Manoach, they were told by an Angel that their son will be wining the war with the Pelishtim, their Korban was consumed by heavenly fire.
- In our Parasha, on the eight-day, the Korban was consumed by a heavenly fire.
- In the times of King David, when he counted Bnei-Yisrael, while repenting to stop the death among the people, his Korban was consumed by a heavenly fire (at the same Altar that Adam built).
- In the times of King Solomon in the Beit-HaMikdash, there were so many Korbanot and he had to place them on the yard, since the Altar was full. HaShem sent heavenly fire to consume them all.
- In the time of Eliyahu Hanavi, when many Jews served idols (Baal) and he wanted to disprove the Baal idolatry, HaShem sent heavenly fire to consume his offerings on the Altar he built with twelve stones.
The times HaShem sent a punishing heavenly fire to teach the people of Israel a lesson:
- In our Parasha, killing Aharon older sons, Nadav and Avihu.
- In the times of the complainers among Bnei-Yisrael in the desert.
- In the times of Korach (and 250 men) who went against HaShem’s choosing Moshe and Aharon.
- In Sadom and Gemorah.
Moshe teaches Aharon and his sons the laws of kosher animals in order for them to teach Bnei-Yisrael. These laws are given at this point as the first day of Nissan and the opening of the Mishkan. This time is the appropriate time for such teachings, in order to allow Bnei-Yisrael with a clear understanding of both kosher scarifies and the dietary kosher laws. With HaShem’s divine creations from Beresheet to date and forever, such animals have always stood the test of time, meaning that with millions of sea creatures who could be “cross-breed”, the only kosher ones are always identified by two simple rules, scales and fins (those who have scales will always have fins). On land, with millions of creatures who could also be “cross-breed”, the kosher ones are always identified by two simple rules, split hoof and chewing their cud. The birds are mostly kosher, except for the birds of prey (“עוף דורס”), which attack others in order to eat. These birds of prey attack in the air while the kosher ones eat from the ground.
We learn an amazing way of recognizing a kosher bird. The muscular wall of the gizzard of a kosher bird may be easily peeled off by hand, whereas the gizzard of a non-kosher bird will not be peeled easily. Non-kosher birds tend to be birds of prey that hunt for their food. Therefore, they will use their claws to capture and hold their prey as they devour it. Kosher birds do not eat in this fashion. Many kosher birds will possess a crop (muscular pouch located in a bird’s neck) which non-kosher birds do not have. This is a pouch-like organ on the wall of the esophagus which temporarily stores undigested food before it goes to the stomach to become fully digested. Ducks and geese do not have crops. However, since they possess the other three indicators of a kosher bird they are kosher. Kosher birds will tend to have three toes in the front and one extra toe in the back, whereas non-kosher birds may have two, three or four toes. They may have three toes in the front and one in the back, two toes in the front and two in the back or all four toes in the front.
Moshe teaches Beni-Yisrael that there are four animals who might “trick” us, as they have one of the two holy signs of Kashrut. The animals that have the hoof, and are wholly cloven-footed, and chews cud, one can eat. Nevertheless HaShem warns us, these you shall not eat of them that only chew the cud, or of them that only part the hoof: the camel, rock-badger, hare (rabbit), and the swine (pig).
It is amazing to see that no matter how many animals and creatures were “mixed” by nature (and by science) and recreated while mating with other then their own kind, yet the kosher rules always prevailed. Jus as HaShem promised and His teachings are never challenged. The Torah mentions the kosher animals and names them, since they were less then the non-kosher. It is easier for us to remember the few Kosher then the thousands/millions of the non-kosher, not so with the birds. The Torah names the non-kosher birds since they are less then the kosher ones. Kosher animals are peaceful and can be placed together, unlike the non-kosher animals that kill each other. The Gemara teaches us that even the Giraffe, Deer and Bison are kosher but since we do not know where to slaughter the Giraffe, we do not eat it. We also learn that the Sages had another way to find out if an animal is kosher, placing a string (rope) in front of the animal’s legs and if it crosses with two legs, meaning with even number, it is kosher. If the animal crosses with one or three legs, meaning with odd number, it is non-kosher.
We also notice that there are two kinds of animals: the hunter and the hunted. It is amazing to see that the hunted ones have their eyes placed on the side of their faces (left and right) in order to have a view of almost 270 degrees. While the hunter ones have their eyes placed in front looking forward with no fear of threats from the side. All kosher animals have only two main blood arteries (jugulars) in the front of their throat, in order to allow for fast and less painful slaughtering. The non-kosher animals, on the other hand, all have four main blood arteries, two in the front of their throat and two in the back of their neck. So when we offer sacrifices the kosher animals do not suffer as much. The Midrash tells us that the reason for such a “system” is to provide for a “Tikun Neshamot” (“תיקון נשמות” – fix/purification) of their soul. Only after such a “korban” this Neshamah will be closer (“Krovah”) closer to HaShem.
It is interesting to know that all animals that have relationship for procreation at daytime will have babies at daytime. The female-chicken will have eggs only at night, bats will have eggs day and night. Human will have their babies according to the time of day the baby (babies) was conceived. All animals have relationship for procreation while the male is on back and female as she is not facing the male. The camel is the only animal that has relationship for procreation while facing opposite each other. Only human, snake and fish have relationship for procreation facing each other, since Hashem spoke to them directly (face to face); to Adam and Snake in the book Beresheet and to the fish at the book of Yona. The Gemara teaches us more amazing facts about animals’ lengths of pregnancy and its equivalent to the amount of time of trees and their fruit: Chickens 21 days same as the tree of Luz (Hazelnuts); Dogs 50 days same as the tree of fig; Cats 52 days same as the bush of strawberry; Pigs 60 day days same as the tree of apple; Foxes six months same as the wheat; Goats five months same as the tree of grapes; Horses (and other non-kosher animals) 12 months same as the Palm (dates) tree; Cows nine months just as Humans.
Kosher animals are for kosher people, the Jewish people. Non-kosher are for the rest of humanity. HaShem does not want us to mix non-kosher blood with our own kosher blood. Blood is the “connector” between the Neshama (soul) and the body, and it reaches every part and cell in our body.