Delivered March 2014

Shabbat Shalom. This has been a most challenging parasha both to learn to chant and to grapple with in meaning. I look to the music to find key words. There are two often repeated words with melismatic tunes. In the first line is “AHARON.” Aaron. He merits up and down half a scale in line 1 (chant) and in line 5. (chant) Aaron is the startled father of the deceased Nadav and Avihu, who then receives from his brother, Moses, painful instructions about the need to preserve priestly holiness.

Another often repeated word is K’rov, also in the opening line. Here is means ‘to draw near’, which is commonly used to draw near to G-d, the Eternal One. (chant) In sentence four k’rvu is used as a command ‘to approach’ the dead bodies of Nadav and Avihu now lying before G!d and to carry them outside the camp. (chant)

This parasha presents a tragic and puzzling story. Shemini means ‘eighth.’ It is the eighth day of the celebration to consecrate the Mishkan. Five prior parashas have been devoted to its detailed construction and to anointing with sacred oil each item in the Mishkan and each item of the priests’ clothing. The people are assembled and prayerful. Absolute authority is commanded to bring the people into covenant with The Eternal One.

Aaron is called upon to sacrifice a calf as a sin offering – ostensibly to atone for the sin of the golden calf that he helped to perpetrate. Then, the Community of Israel is called upon to offer a goat-offering. Biblical commentators point out that this sin offering of the nation is intended to bring forgiveness for the sale of Joseph. (Joseph’s brothers had stained his coat with goat’s blood to camouflage his sale into slavery.) Thus, on this awesome day two major transgressions of the Israelite people, the golden calf and the sale of Joseph into slavery, are forgiven.

A fire comes forth from before G!d and consumes what is on the altar. All the people see. They raise their voices in praise. They fall on their faces. (Leviticus 9:22-24) Apparently, The Eternal One has responded to their prayers and grants full forgiveness for their rebellion.

What happens next? Here’s a modern midrash by Reconstructionist Rabbi: Steven Pik-Nathan:
“Aaron’s sons, Nadav and Avihu, stand there awestruck. They feel blessed to have been given the duty of serving G!d and the people by assisting in the performance of sacrifices. They fill with the holiness of the moment. Shortly after the completion of the sacrifice, Nadav and Avihu, speak in hushed tones of what it was like to witness G!d’s power. “I wish I could feel that sense of power again,” said Nadav. “That moment was so beautiful – a perfect Divine light. I could feel the love of G!d!” shared Avihu. They agree. “We are priests!! We can bring our own offering to show our love and thanks to G!d, and feel that presence again. We do not need to wait until father tells us that it is time to sacrifice. We can bring incense with a sweet smell to honor G!d. Let’s do it now!”

A booming voice calls to them, “What are you doing?” They look to see if Aaron is near. He is not. They respond to the Voice, “We want to feel your presence again and offer thanks for all that you have given us.” G!d’s VOICE responds, “What do you think will be the people’s reaction when you make an offering that is not prescribed? Remember, this is a people who is just now tasting freedom for the first time. They must learn my ways. They must allow the service of G!d to replace service to Pharaoh in their hearts, and to replace their inner pharaoh of self-absorption. First the people must learn to know me and follow my prescriptions – my commandments – precisely. They are just learning what it means to be in relationship. Later on, they can worship me as they choose. My beloved sons, to You who are near to Me I show Myself holy. I will use you to teach the people this lesson.”

Nadav and Avihu feel jittery and respond, “H.h.h.h–ow will you do this?” “I shall bring you to be by my side. Then you shall achieve your goal of feeling my power and love always. And the people shall know not to do as you have done.”

The two brothers place their fire pans upon the altar. A blinding light comes down to consume them. Aaron runs over to look at his beloved sons.” They used their role of priestly privilege for personal benefit.Yet, Aaron sees their faces filled with peace. Nadav means, “the one who has given”, and Avihu means, “he is my father.”

Aaron responds with a stunning silence. There are times when good people die unjustly or are consumed in tragedies that seem to be arbitrary, without justification. Words cannot ameliorate the pain and loss of those who love them. Aaron preserves his priestly work to benefit the entire assembly. He mourns in private, choosing not to eat the meat of the animal sacrifice.

Regardless of how high is the kavannah or loving intention of the sons, their personal desire for both gratification and eagerness for power compromises the prescribed separation of sacred and profane. The distinction of tame (the profane) and tahor (the pure), is explicit in this Torah portion, and throughout the priestly book of Leviticus.

In looking through a lens of modern day behavioral modification there is value in starting a new behavior with a strict structure. When my children were young, a friend and I decided to run a small summer camp for inner city children, who had never been outside of their ‘ghettoized’ area. They were both excited and terrified to come out to a rural area. They feared bears and other wild animals. Once on the land they screeched and ran wily-nily in different directions.

My friend and I needed to set guidelines with strict limitations like “Don’t throw rocks or tease the garden snake sunning on a rock. If you’re scared, tell us the problem in a normal speaking voice.” Starting with strict guidelines gave them a sense of control and comfort. Within three weeks they felt sufficiently safe to venture into a nearby wooded area to pick and eat berries. They no longer feared bears on the loose and barking neighborhood dogs. We all felt safe enough to relax some of the rules.

Soloveitchik denotes two characteristics of the religious person: conservatism vs. innovation. The sacred in religion demands being faithful to authority and ancient sources. On the other hand, human nature tends towards building upon the past and innovating. The resulting tension between tame (the impure) on one end of a continuum, and tahor (the pure) on the other end, in itself will stimulate creativity. In our Reform prayer service we preserve some of the sacred and pure in traditional prayers, like the Shema and the Amidah. They highlight our service. Sometimes we enhance the prayers with new music or adjust the format. In this way we integrate the pure with meaningful innovations.

There are other interpretations of the Nadav / Avihu story. One claims that the souls of Nadav and Avihu are healing the intoxication of Adam and Eve from when they ate a ‘fig’ from the tree of knowledge of good and evil. Another credits the brothers with sending forth their energy to stimulate Pinchas to act independently to kill the idolators, Zimri, from the tribe of Simeon, and his consort Cozbi, the daughter of a Midianite chieftain. This zealous action by Pinchas stopped the plague that was consuming the Israelite community.

In conclusion, I turn to the wisdom of Ecclesiastes:
Everything has its season. And there is a time for everything under the sun
A time to be born – a time to die
A time to plant – a time to uproot the planted
A time to preserve the sacred pure – a time to create and innovate
May we all be blessed with loving wisdom in the right time and space for each.