D’var Torah for April 21, 2012 by Avi West, Director of the Shulamith Reich Elster Resource Center at the Partnership for Jewish Life and Learning in Rockville, MD.  Published in the Washington Jewish Week. 

A week after Passover and I am reminded of the joke that asks "What is the distinguishing factor between the three Pilgrimage Festivals?"  The answer: On Passover [when leavened foods are forbidden] one may NOT eat anyTHING they want but can eat anyWHERE they want; on Sukkot [when ritual booths become one's temporary home] one may eat anyTHING they want but not anyWHERE they want; and on Shavuot  [where the anniversary of the giving of the Torah is more about time] one can eat anyTHING they want, anyWHERE they want!  Jokes aside, Jewish law has always been focused on precision and moderation more than on outright bans.  Many religions place outright bans on the so-called "base" human behaviors: sex, eating, or drinking, with their seductive tendencies which can lead to extreme abuse. They need to be eliminated in the quest for piety.  Judaism, however, views these as gifts from God, gifts that should be enjoyed in ways that emphasize the potential sacred role they can play in one's life.  Piety is the constant awareness of the need to ask oneself "Is this fit and proper? Will the time and place help this behavior lead me to be holy in imitation of God?"  Judaism believes that intentionality and moderation can conquer one's base inclination.

The portion of Shemini contains a few illustrations of this ethic.  The word shemini means eighth, and refers to the seven days of preparation that the family of Aaron spent before they entered into the priestly service in the Tabernacle.  Rabbi Shimshon Rephael Hirsch comments "…such a counting of seven days symbolizes a conclusion of a phase that is past, with the eighth day representing a new beginning on a higher level…It is a beginning of a "higher octave" as it were."  We can see how the kohain's entrance into a loftier phase of life consecrated to God and nation fits into the pattern of eights, as in circumcision or Hanukkah.  It also explains the emphasis in Jewish life on the preparation before Shabbat and holidays.  We truly get out from an experience whatever we put in to it.  Preparation heightens awareness and meaning.

The second illustration is the long list of foods that are forbidden or allowed under the laws of kashrut, meaning "what is fit."  This dietary code describes an "ethic of eating," requiring thought, intention, and preparation.  Again Rabbi Hirsch's comments help clarify the point: "All this already suggests that the nourishment we enjoy must not be regarded as irrelevant to our spiritual and moral calling, and to the discharge of the task that has been assigned to us as 'a kingdom of priests and a holy nation'."  There may not be just one explanation behind the biblical laws of kashrut, as to why certain foods are fit and others not, but the behavior of thinking and distinguishing what enters our bodies provides us with the potential for many benefits.  The growing trends of selecting diets that reflect eco-kashrut, caring for the just and equitable circumstance of food manufacturing and farming, and the health influence of food on our bodies-on-loan-from-God, are positive ripple effects of having a tradition that asks us to have an ethic of eating.

The third illustration comes from an enigmatic incident during the dedication ceremonies of the mishkan tabernacle.  The joy of the celebrations turn into tragedy as two sons of Aaron "offer strange fire" on the alter and both die instantly.  Comments abound trying to explain what exactly was wrong with the two sons' offerings, but I would like to focus on one theme.  A few paragraphs after the description of the incident, the Torah instructs the priests to refrain from wine and intoxicants when performing the sacred service, establishing the rule for all of Aaron's descendants "lest they die."  I can't help rephrasing this warning as "Friends don't let friends serve in a drunken state."  Whatever the facts were behind the incident, this story hands us a "teachable moment" to engage our families in serious discussion about the abuse of alcohol, the pressure to drink in order to  really "celebrate," and the tendency to not align appropriate behavior and demeanor to certain settings (like driving or being on-duty).  Once again, the Jewish way in reflective, intentional selection of behavior can enrich our lives and sanctify life itself.

The portion ends with God reminding the Israelites that they were redeemed from Egypt for the purpose of being holy, because God the Redeemer is holy.  The commandments help us live lives that guide us "to differentiate (Leviticus 11:47)," to live lives of distinction and moderation.  Yes, to eat, drink, and be merry is human; but to be selective in the means and measure is divine.

Discussion Starters:

For adults:

How do you prepare for important events? Are there other activities that could be improved through better or more intentional preparation?

What can you do (and when) to raise your lifestyle to "a new octave?" Where may community service and personal learning play a role?

Judaism traditionally "toasts the theme of the holiday" by drinking a cup of wine and reciting kiddush.  Can you create non-alcoholic ways to celebrate events and increase social time with friends?

For families:

Discuss how one makes well thought out, intentional decisions, weighing results and consequences.

Rephrase those lists of chores into opportunities for preparation that helps the entire family function more smoothly and brings benefits to all.

Visit www.madd.org/underage-drinking/the-power-of-parents for lessons, activities, and ways to talk to young people about drinking, self esteem, and personal responsibility.