The Sidra of Shemini begins with an account of the dedication of Aaron and his four sons as KOHANIM. It took place on the eighth day, after seven days of purification from all their sins and sanctification to become servants of the Almighty.
The eighth day has great significance in the Bible. Circumcision takes place on the eighth day and a leper had to bring his purification offering on the eighth day. The dedication of Solomon’s Temple lasted for eight days and when the Maccabees re-entered the Temple after their victory over the Greeks, they also re-dedicated it for eight days. In addition, the Festival of Sukkot consists of seven days, but is immediately followed by a special eighth day which is called Atzeret, which means: ‘Assembly’. Pesach also has seven days, but the rabbis considered the Festival of Shavuot to be the eighth day of Atzeret for Pesach. Indeed, in the Mishnah, Shavuot is invariably called Atzeret.
It is a striking phenomenon that this is the only Sidra whose first portion can be read eight times over a period of three weeks, in the diaspora. This happens when the first day of Pesach is on Shabbat and also when the eighth day falls on Shabbat. In such years, Shemini is read for the first time on Shabbat Haggadol. It is read again on Monday and Thursday in the morning service. It is read for the fourth time in the afternoon of the first day of Pesach. It is read for the fifth time on the afternoon of the eighth day of Pesach. Thereafter, it is read another three times on Monday and Thursday and the following Shabbat morning.
There are two opinions as to when the eighth day occurred. According to one opinion, it fell on the day when the Tabernacle was erected, which was the first of Nissan, almost a year after the Exodus. According to a second opinion it occurred on the eighth of Nissan. Up to that special day, the service in the Tabernacle was conducted by the firstborn sons. On that day the divine presence came down into the midst of the people and they were privileged to receive the priestly blessing for the very first time.
The first verse tells us that Moses called Aaron and his sons and also the elders of Israel. In verse two we are told that he addressed Aaron on his own. Therefore, the question arises as to the reason that he called the elders. Rashi explains that he wanted to assure them that Aaron had been appointed as the high priest at God’s specific instruction. They should not suspect that he appointed himself through his family connections. It is also possible that Moses wanted the elders to be present and represent the nation at the celebration.
Moses told Aaron to take a calf, which, according to our rabbis was one year old, and offer it up as a sin offering. He also had to take a ram as a burnt offering. According to tradition, the calf was offered to serve as an atonement for the sin of the golden calf, in which Aaron had participated.
The Israelites were also instructed to offer up many peace offerings and meal offerings as a special honour to the Almighty on that magnificent occasion. King Solomon also offered many peace offerings when he dedicated the Temple during his reign.
In chapter 9 verse 22, we are told that after the sacrificial offerings had been presented Aaron raised his hands towards the people and blessed them. There is a Q’RI and Q’TIV in the text of the word YADO, his hand. The text reads YADO, which means his hand, in the singular. However, the Masoretes had a tradition that it should be read in the plural form, which is YADAV. The word YADAV is normally spelt with the letter YOD, before the vav. One commentator points out that this is a support for the law stated in the Code of Jewish Law that the KOHANIM should hold their hands tightly together during the blessing and also that they should position their right hand slightly above their left-hand.
This Sidra goes on to tell us that immediately after Aaron and Moses blessed the people, the glory of the Lord appeared to all the people inside the cloud and through the fire which descended from heaven. The people watched these extraordinary events with great joy and excitement. They sang and they fell on their faces.
But, at that very moment tragedy struck when Aaron’s two eldest sons, Nadav and Avihu, went into the Holy of Holies and offered up a special incense in honour of the occasion, as a voluntary act of worship. They wanted to express their joy as individuals. They wanted to do something extra over and above the call of duty. They thought that they had authority to do this, but they forgot that this kind of voluntary offering had been declared strictly forbidden, in the earlier statements by Moses. Their action was deemed, therefore, a most grave sin. As soon as they completed their offering, another heavenly fire came down from heaven, which some commentators say took the form of lightning, and killed them. However, their bodies were not burnt.
There is a debate about whether they entered the Holy of Holies. It all depends on the meaning of the Hebrew words LIFNE HASHEM, which means: ‘Before the Lord’. Some commentators think that it means in front of the Ark of the Covenant, which was situated inside the Holy of Holies. Other commentators disagree and interpret this phrase to mean anywhere inside the Tabernacle. If it is true that the two sons of Aaron did actually enter the Holy of Holies, this was also a sinful act, since entry to the Holy of Holies was only permitted to the High Priest on the Day of Atonement.
Aaron’s conduct, watching this tragedy being unfolded, was exemplary. He remained totally dignified and silent. We learn from his response that in the face of personal tragedy the correct Jewish religious response is to remain silent and to accept God’s judgement.