Parshat Shemini: Humility and Hope

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Reading Parshat Shemini after Yom Hashoah and before Yom Hazikaron and Yom Ha’atzmaut feels especially resonant this year. Aaron emerges as a model of leadership rooted in humility and responsibility, and finds the courage to live with hope despite deep grief.

The parsha opens with God commanding Aaron and the people to bring offerings—including a calf (egel). Midrash Tanchuma explains this was an atonement for the sin of the Golden Calf, in which Aaron played a significant role. Yet Moshe must tell Aaron a second time to draw near and bring the offering. Rashi notes that Aaron was ashamed and afraid, and only with Moshe’s encouragement did he step forward to atone for himself and the people. It is precisely Aaron’s humility, especially after his earlier failing, that enables him to lead the people toward forgiveness.

Aaron provides another lesson in leadership when, tragically, on the eighth day of the inauguration of the Mishkan, his sons Nadav and Avihu offer a “foreign fire” and are instantly killed by God. Their sin is not entirely clear. The Sages suggest various interpretations of what they did wrong: sacrificing a korban which was not commanded, teaching Torah in front of their teacher Moshe, entering the sanctuary naked, performing their duties while drunk, refusing to marry or have children. In the midrash, Nadav and Avihu are portrayed as irresponsible and full of hubris. In contrast, Aaron responds to their death with silent grief, yet finds the strength to carry on. As Moshe instructs him to forgo the usual mourning rituals, Aaron continues his service as Kohen Gadol.

Aaron, like many survivors and the heroes we have witnessed this year, is a model for leaders and all of Am Yisrael—to have humility before God and others, and, despite the grief, to find the strength to continue and to live. Shabbat Shalom -Karen Miller Jackson

Achrei Mot: Remember Where You Came From and Where You Are Going

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Parshat Acharei Mot contains a unique command which relates to remembering our past in order to preserve our identity and values. This is also an integral part of sefirat ha-omer and how we commemorate Yom HaShoah.

The second half of the parsha contains a number of prohibitions, including:  “You shall not copy the practices of the land of Egypt where you dwelt or of the land of Canaan to which I am taking you…” Rather, we must follow the laws and statutes of God. How should we understand this vague command? This verse precedes the list of arayot, sexual sins. Hence, Ramban understands this as referring to the sexual promiscuity and immorality that was widespread in ancient Egyptian and Canaanite culture, from which we need to distance ourselves. Rashi, however, understands this as a broader warning: By observing the laws of Torah we move away from the generally immoral culture of ancient Egypt and Canaan and aspire to live a holy life.

Similarly, the imperative to remember our point of origin (Egypt) and to move toward holiness or freedom (Matan Torah) is the reason why we count the omer, according to the Sefer Hachinuch. Rabbi Jonathan Sacks zt”l teaches that the omer marks cyclical time (the agricultural year) as well as historical time. While it was common in the ancient near east to mark cyclical time, the Torah is unique and revolutionary in its call to count historical or “covenantal” time. Through counting, we reenact moving from Egypt to Sinai, from enslavement and exodus to revelation and positive liberty. 

This is also the way we approach and commemorate Yom HaShoah. This year in particular, we are reminded of the necessity to remember, to internalize the lessons of history and to pray that this year’s counting brings about true freedom and redemption. Shabbat Shalom -Karen Miller Jackson