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Orchard of Delights Shemini
then cites one of Rebbe Levi Yitzchak of Berdichev’s teachings: for the mitzvot provides the opportunity of connecting with the infinite
the Yom Kippur atonement to truly work one must at some point reality of God. Judaism teaches that only by immersing ourselves
during Yom Kippur reach an elevated consciousness where one’s ego in a world replete with boundaries can we reach a level beyond
becomes totally nullified. boundaries. Nadav and Avihu wanted to approach God directly,
and they got “burned.” The portion’s concluding verses teach us
Although we bow our knees many times each day during daily
prayers, the only times we fully prostrate ourselves – lowering that to connect with the Divine, we must perform the finite, worldly
ourselves to our knees and touching our faces to the ground – are mitzvot.
during the Rosh Hashanah and Yom Kippur Musaf Services. Rabbi The very name of this portion, Shemini (the eighth [day]), denotes
Yitzchak Ginsburgh teaches that on these days we are provided a level beyond the naturally occurring cycle of seven that repeats
with a unique opportunity to permit our souls to “run” towards God itself continuously in the Jewish calendar and in Jewish rituals. In the
without fear of their not “returning.” On these holy days, we learn Tabernacle and the First Temple there were ten perpetual miracles
that a moment of true ego nullification is critical in educating our that transcended the laws of nature (Pirkei Avot 5:7). Nadav and
souls to their true relationship with God. Paradoxically, it is the Avihu wanted to live on such a level. They passionately wished to
truly humble – who have nullified their egos to a great extent – who escape the confines of this world, to “run” to God, with no thought
have the greatest power to act in this world in a holy and effective given to how they would return. In doing so, though, they failed to
way. Moses is the prime example of an individual who reached the notice that God too has a “passion,” as it were – to dwell in the lower
pinnacle of both humble service of God and forceful leadership. worlds; consequently He is “running” in the opposite direction – into
His “dwelling place” in this world.
Nadav and Avihu’s example is particularly important to us in
the contemporary context, for we have no Temple, no High Priest, Once again we are forcefully reminded that although Nadav and
and no Temple service; each person in a sense has become the High Avihu’s passion for the supernal reality embodied by the Tabernacle
Priest (see “The Holy Garments: A Message of Oneness”). On Yom is praiseworthy and necessary to God’s service; nevertheless, as the
Kippur, this means that we each enter the Holy of Holies, a place portion’s concluding verses teach, the well-defined parameters of
corresponding to the innermost points of our hearts and souls. In this Torah and mitzvot are what enable us to come closer to the Divine
deeply private place, we enter the inner sanctuary and encounter and ultimately imitate God, fulfilling the verse, “you shall be holy
God. We need to both embrace aspects of Nadav and Avihu’s service for I am holy.” (For more on the dynamic of run and return, see
and simultaneously commit ourselves to harnessing these moments “Run and Return” in the portion of Vayeitzei.)
of intense spiritual elevation in the service of rectifying the physical
world. If we do so, Nadav and Avihu’s example will be both uplifted
and rectified.
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