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SHMINI
The title of
this week’s parsha takes its name from the description of the events that
took place on the eighth day after the dedication and opening of the services of
the Mishkan in the desert. The term “eighth day” means more than just the
count of the number of days that elapsed since the Mishkan came to life
and to service. It signifies the moment that euphoria ends and reality sets in.
It marks the beginning of facing problems and finding solutions for them. It
also marks the hardships of life, its disappointments and tragedies. The “seven
days” of consecration are a joyful time; the seven days of sheva
brachot for chatan and kallah, tiring as they may be, are
nevertheless days of exhilaration and happiness. The “eighth day” is the
beginning of the intrusion of life’s events into our dream world. It is the
“eighth day” therefore that is the true measure of a human being’s mettle and
accomplishments. The
challenges of the “seven days” are usually more easily met and overcome by the
added adrenalin that infuses us in times of joy. The test of the “eighth day” is
one of a lifelong struggle to prevail over the pitfalls and vicissitudes of life
and its constant problems. A new-born male Jewish infant is circumcised on the
eighth day of his life, signifying the beginning of his struggle to be a good
person and a believer in accordance with Jewish tradition, no matter what
difficulties that life will raise against those efforts and beliefs. The great
High Priest Aharon is leveled by terrible personal tragedy in this week’s
parsha. A sudden and mysterious heavenly fire kills his two eldest sons,
apparently engaged in holy service in the Mishkan. Aharon is faced with the
ultimate tragedy of life and its fragility. The “eighth day” descends upon him
with a thunderous clap. Even more than all of the other tests of
life that he faced in leading the Jewish community yet in slavery in Egypt, or
at the fateful moment of the creation of the Golden Calf, the events of the
eighth day of the Mishkan’s dedication are truly his “eighth day” – the
ultimate test of life and faith and belief. Aharon’s
reaction to this is silent acceptance of the realities that now face him. He
does not rail against perceived injustice, as does Iyov. Nor does he withdraw
from the fray of life and go into seclusion, as did many others when faced with
similar tragic situations. Aharon becomes the paradigm for how humans are to
deal with the “eighth day” – with life and its ups and downs. Resilience
and silent inner strength engendered by faith and acceptance of God’s will are
the weapons of living on in spite of all that the “eighth day” imposes upon
one’s life. These words are much easier to write and to read than to actually
implement. Yet the Torah expects no less from us than it did from Aharon. Life
and our contributions and meaningful behavior towards making it better and
stronger are always played out on the background of the “eighth day.” Shabat
shalom. Rabbi Berel
Wein
