Parashat Shemini (Lev. 9:1-11:47) פָּרָשַׁת שְׁמִינִי
INTRODUCTION:
Parashat Shemini (Lev. 9:1-11:47) contains the following sidrot:
Eighty-Third Sidra՚ (continued from the previous parasha), the eighth day, and the death of Nadav and Avihu;
Eighty-Fourth Sidra՚, drunkenness, and completing the Consecration Ceremony;
Eighty-Fifth Sidra՚, pure and impure beasts, aquatic life, flying animals, flying swarming creatures, carcass of an impure beast, crawling swarming creatures, carcass of a pure beast, and swarming creatures continued.
ANALYSIS:
Eighty-Third Sidra՚ (Lev. 9:1-10:7 continued from the previous parasha): The eighth day, and the death of Nadav and Avihu.
The seven days of the Consecration Ceremony of the kohanim are now complete, and on the eighth day Moses summons Aaron along with his sons as well as the Elders of Israel. He tells Aaron to take for himself a young male calf for a sin-offering, and a ram without blemish for an ascent-offering. While the Children of Israel are to take a hairy goat for a sin-offering as well as a calf and a lamb - both males a year old without blemish - for an ascent-offering. They are also to bring an ox and a ram for a wellbeing-offering in addition to a gift-offering mixed with oil; all to be offered on the eighth day, "for today, YHWH will appear to you" (Lev. 9:4). They do as Moses commanded. All the Community stands before YHWH and Moses says to them, "This is the word that YHWH commanded you to do; and the Glory of YHWH shall appear to you" (Lev. 9:6). Moses then tells Aaron to approach the altar in order to offer his sin-offering along with his ascent-offering so as to make atonement on behalf of himself and the people. Aaron is then to offer the sacrifice of the people in order to make atonement on their behalf. Aaron does as Moses commanded him. The blood of the offering is brought to Aaron by his sons. Aaron dips his finger into the blood and puts it on the horns of the altar while the remainder he pours out at the foundation of the altar. The ḥelev from the sin-offering he turns into smoke on the altar, while the flesh and skin he burns in fire outside the camp. Aaron then slaughters the ascent-offering and his sons present him with the blood, which he throws against the altar - all around. The ascent-offering is cut into pieces and along with its head Aaron turns them into smoke upon the altar. Next, Aaron washes the innards and the shins, turning them into smoke upon the ascent-offering. Afterwards he brings the offering of the people. He takes the people's hairy goat for the sin-offering and offers it in the same manner as the first sin-offering. He then brings the ascent-offering and offers it according to its regulation. Aaron brings the gift-offering, filling his palm with some of it, and turns it into smoke upon the altar - aside from the morning ascent-offering. The ox and the ram of the people's wellbeing-offering are then slaughtered and Aaron's sons present him with the blood and the ḥelev; the blood Aaron throws against the altar - all around, while the ḥelev is put over the breasts turning all of them into smoke on the altar. The breasts and the right thigh Aaron elevates as an elevation-offering. Aaron finishes offering the sacrifices and turning towards the people he lifts his hands and blesses them before descending the ramp that goes up to the altar. Moses and Aaron enter the Tent of Appointed Times and when they come out they bless the people, "and the Glory of YHWH appeared to all the people. And fire went out from before YHWH, and consumed upon the altar, the ascent-offering and the ḥelev; when all the people saw they shouted, and fell on their faces" (Lev. 9:23-24).
Sometime during the day Aaron's sons Nadav and Avihu place fire and incense in their fire pans bringing it before YHWH. However, YHWH had not commanded the bringing of this strange fire-offering, so a fire issued forth from before YHWH consuming Nadav and Avihu; and they die before YHWH. Moses says to Aaron, "It is what YHWH spoke (about) saying in those that come near to Me I will be made holy, and before all the people I will be honoured; and Aaron was silent" (Lev. 10:3). Moses calls for Mishael and Elṣafan the sons of ՙUzziel who is Aaron's uncle, and tells them to "carry your brothers from in front of the Holy shrine, to outside of the camp" (Lev. 10:4). Mishael and Elṣafan do as Moses requested carrying the charred bodies of Nadav and Avihu by their tunics, and take them outside of the camp. Moses then commands Aaron and his surviving sons Elՙazar and Ithamar not to unbind the turbans off their heads or to rend their garments in mourning for Nadav and Avihu. Nor are they to leave the compound of the Tent of Appointed Times until the completion of their installation as kohanim lest they die; and YHWH will be wroth against all the Community. Nevertheless, the House of Israel will mourn over Nadav and Avihu.
Eighty-Fourth Sidra՚ (Lev. 10:8-20): Drunkenness, and completing the Consecration Ceremony.
"And YHWH spoke, to Aaron saying. Wine and beer you shall not drink you and your sons with you when you come into the Tent of Appointed Times and you shall not die; a law forever throughout your generations. And (you are) to separate, between the holy and between the profane; and between the impure and between the pure. And (you are) to instruct the Children of Israel; in all the laws, that YHWH spoke to them by the hand of Moses" (Lev. 10:8-11).
Moses speaks to Aaron, Elՙazar, and Ithamar, telling them to eat the remainder of the gift-offering unleavened next to the altar; for it is holy of holies and can only be eaten in a holy place. But the breast of the elevation-offering and the thigh of the donation do not need to be eaten in a holy place, only in a pure place. Moses inquires about the hairy goat that had been offered as a sin-offering, and discovers that it had already been burned! He becomes extremely angry with Elՙazar and Ithamar, demanding to know why they had not done as had been commanded; since the sin-offering - which is holy of holies bearing the iniquity of the Community - has not been eaten in the Holy shrine nor has its blood been brought inside the Holy shrine. Aaron answers Moses, "Here today they brought near their sin-offering and their ascent-offering before YHWH, and such things as these have happened to me [i.e. the deaths of Nadav and Avihu]; and had I eaten the sin-offering today, would it have been pleasing in the eyes of YHWH" (Lev. 10:19). Moses hearkens and it is pleasing in his eyes.
Eighty-Fifth Sidra՚ (Lev. 11:1-47): Pure and impure beasts, aquatic life, flying animals, flying swarming creatures, carcass of an impure beast, crawling swarming creatures, carcass of a pure beast, and swarming creatures continued.
In the Eighty-Fifth Sidra՚ we are introduced to the second main topic of Leviticus; the ordinances and regulations concerning purity and impurity. This sidra՚ deals with the classification of pure from impure creatures - pure creatures being permitted for food while impure creatures are to be shunned - which the Torah categorises into five groups: i) beasts, ii) aquatic life iii) flying animals, iv) flying swarming creatures, and v) crawling swarming creatures.
A pure beast is one that has the following two signs; i) a cleft hoof that is divided into two parts along its entire length, and ii) chews the cud. Any beast that is missing even one of these signs is impure and may not be eaten. The Torah then provides examples of beasts that have one of the signs but not the other. "From their flesh you shall not eat, and their carcass you shall not touch; they are impure for you" (Lev. 11:8)
Aquatic creatures must posses the following two signs in order to be pure; i) fins, and ii) scales. Any aquatic creature that is missing even one of these signs is impure and may not be eaten, "And detestable things they will be to you; from their flesh you shall not eat, and their carcass you shall detest" (Lev. 11:11).
When it comes to flying animals i.e. birds, the Torah does not provide us with the signs that distinguish a pure bird from an impure one. Instead, the Torah simply furnishes us with a list of impure birds, "And these you shall make detestable from the fowl, they shall not be eaten they are detestable things" (Lev. 11:13). However, the Hebrew language ceased to be spoken as the daily language of the Children of Israel sometime during the Galuth [Exile], therefore most of the birds listed in Leviticus 11:13-19 cannot be identified with certainty and any translation of the names of these birds is mostly conjecture. Nevertheless, some of them can be identified with some certainty such as those whose habitats or characteristics are depicted in the Miḳra՚ [Tanakh, Hebrew Scriptures], or have Arabic cognates for example: Hebrew:– nesher / Arabic:- nasr [vulture]; Hebrew:- ՙorev / Arabic:- ghurab [crow, raven]; Hebrew:- raḥam / Arabic:- rakham [Egyptian vulture]. The ambiguities caused by the loss of Biblical Hebrew as an everyday national language has also created discrepancies as to what constitutes a pure bird. Nonetheless, the Miḳra՚ mentions the names of five pure birds: i) tor ii) yona iii) selaw iv) barbur, and v) ḳore՚. The tor and yona are the turtledove and dove/pigeon respectively which YHWH appointed for sacrifice. The selaw is the quail, which was fed to us by YHWH in the wilderness. However, the barbur and ḳore՚ cannot be identified with any certainty. Traditionally birds of the following order and families have been regarded as being pure: i) Order Columbiformes - family Columbae; various types of doves and pigeons, ii) Order Galliformes - family Phasianidae; quail , common turkey, grouse, partridge, pheasant, as well as the jungle-fowl commonly known as the chicken, iii) Order of Anseriformes (Waterfowl) - family Anseres; duck, goose, and swan.
All flying swarming creatures and insects are detestable. However, those that have jointed legs above their feet enabling them to leap are pure and may be eaten; these include the locust, the cricket and, the grasshopper.
Anyone who touches the carcass of an impure beast or animal that walks on all fours shall be impure until the evening. Anyone who carries their carcass shall launder their garments and remain impure until the evening.
The last category of creatures is referred to by the Torah as "swarming creatures that swarm upon the earth" (Lev. 11:29). This is a broad spectrum of creatures consisting of insects, reptiles, amphibians and mammals of the rodent family i.e. rats, mice, moles and the like. The Torah defines a swarming creature of this category as, "All that goes upon its belly and all that goes upon (all) fours up to all that has many legs" (Lev. 11:42). All creatures belonging to this category are impure, "These are impure for you among all the swarming creatures; anyone who touches them when they are dead shall be impure until the evening" (Lev. 11:31). If the carcass of a land swarming creature touches any utensil or vessel of wood, cloth, and leather the utensil has to be washed and it remains impure until the evening. If the carcass of such a creature should fall inside an earthen vessel any food or liquid inside the vessel becomes impure and the vessel is smashed, "From all the food that may be eaten which water shall come upon shall be impure; and any beverage that may be drunk, in any (such) vessel shall be impure" (Lev. 11:34). If their carcass should fall on an oven or stove i.e. one that is earthen or made of slate, the oven or stove becomes impure and has to be torn down. Nevertheless, if the carcass of a land swarming creature falls into a spring or a cistern, the spring or cistern remain pure, but anyone touching their carcass becomes impure. If their carcass shall fall upon any sowing-seed the seed remains pure. However if water was put on the seed and their carcass falls on it the seed becomes impure.
If a pure beast should die, anyone touching its carcass shall be impure until the evening. Anyone who eats from its carcass - this would include a beast that has not been slaughtered according to the prescribed manner - or carries its carcass, shall launder their garments remaining impure until the evening.
The Torah then reiterates that all swarming creatures that swarm on the earth are detestable and that by eaten them we too make ourselves detestable. Nor are we to make ourselves impure by them. "For I am YHWH your God and you shall sanctify yourselves then you shall be holy, for I am holy; and you shall not cause your souls to be impure, with any swarming creatures that crawls upon the earth" (Lev. 11:44).
In the concluding verses to this parasha the Torah provides us with the fundamental rationale as to why we must not defile ourselves by consuming or touching the carcass of any impure creature, "For I am YHWH the one bringing you up from the land of Egypt, to be to you for a God; and you shall be holy, for I am holy" (Lev. 11:45).
TEACHINGS OF HAKHAM REKHAVI:
"And YHWH spoke, to Aaron saying. Wine and beer you shall not drink you and your sons with you when you come into the Tent of Appointed Times and you shall not die; a law forever throughout your generations" (Lev. 10:8-9).
The Torah does not forbid the use of intoxicants in fact there are many passages in the Torah that endorse the use of intoxicants as a legitimate form of expression of joy before YHWH. For instance concerning the second tithe it is written, "You shall give in silver; and you shall bind the silver in your hand, and you shall go to the Place, that YHWH your God shall choose. And you shall give the silver for all that your soul craves for cattle and for flock and for wine and for beer, and for all that your soul shall ask you; and you shall eat there before YHWH your God, and you shall rejoice you and your household." (Deut. 14:25-27) Here we clearly see that the drinking of alcoholic drinks along with the eating of good food is commanded as part of our rejoicing before YHWH. However, the Miḳra՚ [Tanakh, Hebrew Scriptures] does limit their use and portrays drunkenness as one of the major vices of antiquity. Two well known cases that show intoxication in a bad light are those of Noah (Gen 9:21) and Lot (19:33-35); even the women were guilty (Amos 4:1). The symptoms and effects of strong drink are vividly pictured (Job 12:25; Ps 107:27; Isa 28:7; Hos 4:11). While the Miḳra՚ condemns overindulgence in the strongest terms, it does not prescribe total abstinence as a formal and universal rule. In certain circumstances the use of alcohol is prohibited i.e. when the Kohen is on duty (Lev. 10:9) and for an Israelite who has taken upon themselves the vow of a Nazir (Num. 6:3-4).
The Book of Proverbs provides sound guidance in the subject of drunkenness and over indulgence of alcohol:
Do not join those who drink too much wine; or gorge themselves on meat. For the drunkard and glutton become poor; and drowsiness clothes them in rags. (Prov. 23:20-21)
Wine is a mocker and beer a brawler; whoever is led astray by them is not wise. (Prov. 20:1)
It is not for kings Lemoel not for kings to drink wine; not for rulers to crave beer. Lest they drink and forget what the law decrees; and deprive all the oppressed of their rights. Give beer to those who are perishing; and wine to those who are in anguish. Let them drink and forget their poverty; and remember their misery no more. (Prov. 31:4-7)
Habitual drunkenness is depicted as a social ill that causes poverty and a violent society bereft of wisdom. Rulers, judges and officials should not indulge in alcohol or be under the influence of intoxicants while performing their duties lest they corrupt justice and cause the innocent to suffer. Matters of the State and the protection of the afflicted come before personal pleasure. Nevertheless, wine and beer are seen as a legitimate means of alleviating the stress and woes that come with life.
The Book of Ben-Sira, a Sadducean work from the 3rd century b.c.e. states:
Do not dine with another man’s wife and do not become drunk with her; lest your heart incline to her and in blood you be plunged into destruction. (Ben-Sira 9:9)
Ben-Sira is warning us that being drunk in certain situations could lead to sin and destruction.
It is not the consumption of alcohol that is frowned upon by the Torah, but inappropriate drunkenness. Becoming merry from the affects of alcohol has its proper time and place under the right circumstance. So being an alcoholic, being led astray by the influence of drink, and causing trouble while intoxicated is frowned upon. We are to control our desires and not to deprive ourselves of a genuine pleasure if taken in moderation.
Parashat Shemini (Lev. 9:1-11:47) contains the following sidrot:
Eighty-Third Sidra՚ (continued from the previous parasha), the eighth day, and the death of Nadav and Avihu;
Eighty-Fourth Sidra՚, drunkenness, and completing the Consecration Ceremony;
Eighty-Fifth Sidra՚, pure and impure beasts, aquatic life, flying animals, flying swarming creatures, carcass of an impure beast, crawling swarming creatures, carcass of a pure beast, and swarming creatures continued.
ANALYSIS:
Eighty-Third Sidra՚ (Lev. 9:1-10:7 continued from the previous parasha): The eighth day, and the death of Nadav and Avihu.
The seven days of the Consecration Ceremony of the kohanim are now complete, and on the eighth day Moses summons Aaron along with his sons as well as the Elders of Israel. He tells Aaron to take for himself a young male calf for a sin-offering, and a ram without blemish for an ascent-offering. While the Children of Israel are to take a hairy goat for a sin-offering as well as a calf and a lamb - both males a year old without blemish - for an ascent-offering. They are also to bring an ox and a ram for a wellbeing-offering in addition to a gift-offering mixed with oil; all to be offered on the eighth day, "for today, YHWH will appear to you" (Lev. 9:4). They do as Moses commanded. All the Community stands before YHWH and Moses says to them, "This is the word that YHWH commanded you to do; and the Glory of YHWH shall appear to you" (Lev. 9:6). Moses then tells Aaron to approach the altar in order to offer his sin-offering along with his ascent-offering so as to make atonement on behalf of himself and the people. Aaron is then to offer the sacrifice of the people in order to make atonement on their behalf. Aaron does as Moses commanded him. The blood of the offering is brought to Aaron by his sons. Aaron dips his finger into the blood and puts it on the horns of the altar while the remainder he pours out at the foundation of the altar. The ḥelev from the sin-offering he turns into smoke on the altar, while the flesh and skin he burns in fire outside the camp. Aaron then slaughters the ascent-offering and his sons present him with the blood, which he throws against the altar - all around. The ascent-offering is cut into pieces and along with its head Aaron turns them into smoke upon the altar. Next, Aaron washes the innards and the shins, turning them into smoke upon the ascent-offering. Afterwards he brings the offering of the people. He takes the people's hairy goat for the sin-offering and offers it in the same manner as the first sin-offering. He then brings the ascent-offering and offers it according to its regulation. Aaron brings the gift-offering, filling his palm with some of it, and turns it into smoke upon the altar - aside from the morning ascent-offering. The ox and the ram of the people's wellbeing-offering are then slaughtered and Aaron's sons present him with the blood and the ḥelev; the blood Aaron throws against the altar - all around, while the ḥelev is put over the breasts turning all of them into smoke on the altar. The breasts and the right thigh Aaron elevates as an elevation-offering. Aaron finishes offering the sacrifices and turning towards the people he lifts his hands and blesses them before descending the ramp that goes up to the altar. Moses and Aaron enter the Tent of Appointed Times and when they come out they bless the people, "and the Glory of YHWH appeared to all the people. And fire went out from before YHWH, and consumed upon the altar, the ascent-offering and the ḥelev; when all the people saw they shouted, and fell on their faces" (Lev. 9:23-24).
Sometime during the day Aaron's sons Nadav and Avihu place fire and incense in their fire pans bringing it before YHWH. However, YHWH had not commanded the bringing of this strange fire-offering, so a fire issued forth from before YHWH consuming Nadav and Avihu; and they die before YHWH. Moses says to Aaron, "It is what YHWH spoke (about) saying in those that come near to Me I will be made holy, and before all the people I will be honoured; and Aaron was silent" (Lev. 10:3). Moses calls for Mishael and Elṣafan the sons of ՙUzziel who is Aaron's uncle, and tells them to "carry your brothers from in front of the Holy shrine, to outside of the camp" (Lev. 10:4). Mishael and Elṣafan do as Moses requested carrying the charred bodies of Nadav and Avihu by their tunics, and take them outside of the camp. Moses then commands Aaron and his surviving sons Elՙazar and Ithamar not to unbind the turbans off their heads or to rend their garments in mourning for Nadav and Avihu. Nor are they to leave the compound of the Tent of Appointed Times until the completion of their installation as kohanim lest they die; and YHWH will be wroth against all the Community. Nevertheless, the House of Israel will mourn over Nadav and Avihu.
Eighty-Fourth Sidra՚ (Lev. 10:8-20): Drunkenness, and completing the Consecration Ceremony.
"And YHWH spoke, to Aaron saying. Wine and beer you shall not drink you and your sons with you when you come into the Tent of Appointed Times and you shall not die; a law forever throughout your generations. And (you are) to separate, between the holy and between the profane; and between the impure and between the pure. And (you are) to instruct the Children of Israel; in all the laws, that YHWH spoke to them by the hand of Moses" (Lev. 10:8-11).
Moses speaks to Aaron, Elՙazar, and Ithamar, telling them to eat the remainder of the gift-offering unleavened next to the altar; for it is holy of holies and can only be eaten in a holy place. But the breast of the elevation-offering and the thigh of the donation do not need to be eaten in a holy place, only in a pure place. Moses inquires about the hairy goat that had been offered as a sin-offering, and discovers that it had already been burned! He becomes extremely angry with Elՙazar and Ithamar, demanding to know why they had not done as had been commanded; since the sin-offering - which is holy of holies bearing the iniquity of the Community - has not been eaten in the Holy shrine nor has its blood been brought inside the Holy shrine. Aaron answers Moses, "Here today they brought near their sin-offering and their ascent-offering before YHWH, and such things as these have happened to me [i.e. the deaths of Nadav and Avihu]; and had I eaten the sin-offering today, would it have been pleasing in the eyes of YHWH" (Lev. 10:19). Moses hearkens and it is pleasing in his eyes.
Eighty-Fifth Sidra՚ (Lev. 11:1-47): Pure and impure beasts, aquatic life, flying animals, flying swarming creatures, carcass of an impure beast, crawling swarming creatures, carcass of a pure beast, and swarming creatures continued.
In the Eighty-Fifth Sidra՚ we are introduced to the second main topic of Leviticus; the ordinances and regulations concerning purity and impurity. This sidra՚ deals with the classification of pure from impure creatures - pure creatures being permitted for food while impure creatures are to be shunned - which the Torah categorises into five groups: i) beasts, ii) aquatic life iii) flying animals, iv) flying swarming creatures, and v) crawling swarming creatures.
A pure beast is one that has the following two signs; i) a cleft hoof that is divided into two parts along its entire length, and ii) chews the cud. Any beast that is missing even one of these signs is impure and may not be eaten. The Torah then provides examples of beasts that have one of the signs but not the other. "From their flesh you shall not eat, and their carcass you shall not touch; they are impure for you" (Lev. 11:8)
Aquatic creatures must posses the following two signs in order to be pure; i) fins, and ii) scales. Any aquatic creature that is missing even one of these signs is impure and may not be eaten, "And detestable things they will be to you; from their flesh you shall not eat, and their carcass you shall detest" (Lev. 11:11).
When it comes to flying animals i.e. birds, the Torah does not provide us with the signs that distinguish a pure bird from an impure one. Instead, the Torah simply furnishes us with a list of impure birds, "And these you shall make detestable from the fowl, they shall not be eaten they are detestable things" (Lev. 11:13). However, the Hebrew language ceased to be spoken as the daily language of the Children of Israel sometime during the Galuth [Exile], therefore most of the birds listed in Leviticus 11:13-19 cannot be identified with certainty and any translation of the names of these birds is mostly conjecture. Nevertheless, some of them can be identified with some certainty such as those whose habitats or characteristics are depicted in the Miḳra՚ [Tanakh, Hebrew Scriptures], or have Arabic cognates for example: Hebrew:– nesher / Arabic:- nasr [vulture]; Hebrew:- ՙorev / Arabic:- ghurab [crow, raven]; Hebrew:- raḥam / Arabic:- rakham [Egyptian vulture]. The ambiguities caused by the loss of Biblical Hebrew as an everyday national language has also created discrepancies as to what constitutes a pure bird. Nonetheless, the Miḳra՚ mentions the names of five pure birds: i) tor ii) yona iii) selaw iv) barbur, and v) ḳore՚. The tor and yona are the turtledove and dove/pigeon respectively which YHWH appointed for sacrifice. The selaw is the quail, which was fed to us by YHWH in the wilderness. However, the barbur and ḳore՚ cannot be identified with any certainty. Traditionally birds of the following order and families have been regarded as being pure: i) Order Columbiformes - family Columbae; various types of doves and pigeons, ii) Order Galliformes - family Phasianidae; quail , common turkey, grouse, partridge, pheasant, as well as the jungle-fowl commonly known as the chicken, iii) Order of Anseriformes (Waterfowl) - family Anseres; duck, goose, and swan.
All flying swarming creatures and insects are detestable. However, those that have jointed legs above their feet enabling them to leap are pure and may be eaten; these include the locust, the cricket and, the grasshopper.
Anyone who touches the carcass of an impure beast or animal that walks on all fours shall be impure until the evening. Anyone who carries their carcass shall launder their garments and remain impure until the evening.
The last category of creatures is referred to by the Torah as "swarming creatures that swarm upon the earth" (Lev. 11:29). This is a broad spectrum of creatures consisting of insects, reptiles, amphibians and mammals of the rodent family i.e. rats, mice, moles and the like. The Torah defines a swarming creature of this category as, "All that goes upon its belly and all that goes upon (all) fours up to all that has many legs" (Lev. 11:42). All creatures belonging to this category are impure, "These are impure for you among all the swarming creatures; anyone who touches them when they are dead shall be impure until the evening" (Lev. 11:31). If the carcass of a land swarming creature touches any utensil or vessel of wood, cloth, and leather the utensil has to be washed and it remains impure until the evening. If the carcass of such a creature should fall inside an earthen vessel any food or liquid inside the vessel becomes impure and the vessel is smashed, "From all the food that may be eaten which water shall come upon shall be impure; and any beverage that may be drunk, in any (such) vessel shall be impure" (Lev. 11:34). If their carcass should fall on an oven or stove i.e. one that is earthen or made of slate, the oven or stove becomes impure and has to be torn down. Nevertheless, if the carcass of a land swarming creature falls into a spring or a cistern, the spring or cistern remain pure, but anyone touching their carcass becomes impure. If their carcass shall fall upon any sowing-seed the seed remains pure. However if water was put on the seed and their carcass falls on it the seed becomes impure.
If a pure beast should die, anyone touching its carcass shall be impure until the evening. Anyone who eats from its carcass - this would include a beast that has not been slaughtered according to the prescribed manner - or carries its carcass, shall launder their garments remaining impure until the evening.
The Torah then reiterates that all swarming creatures that swarm on the earth are detestable and that by eaten them we too make ourselves detestable. Nor are we to make ourselves impure by them. "For I am YHWH your God and you shall sanctify yourselves then you shall be holy, for I am holy; and you shall not cause your souls to be impure, with any swarming creatures that crawls upon the earth" (Lev. 11:44).
In the concluding verses to this parasha the Torah provides us with the fundamental rationale as to why we must not defile ourselves by consuming or touching the carcass of any impure creature, "For I am YHWH the one bringing you up from the land of Egypt, to be to you for a God; and you shall be holy, for I am holy" (Lev. 11:45).
TEACHINGS OF HAKHAM REKHAVI:
"And YHWH spoke, to Aaron saying. Wine and beer you shall not drink you and your sons with you when you come into the Tent of Appointed Times and you shall not die; a law forever throughout your generations" (Lev. 10:8-9).
The Torah does not forbid the use of intoxicants in fact there are many passages in the Torah that endorse the use of intoxicants as a legitimate form of expression of joy before YHWH. For instance concerning the second tithe it is written, "You shall give in silver; and you shall bind the silver in your hand, and you shall go to the Place, that YHWH your God shall choose. And you shall give the silver for all that your soul craves for cattle and for flock and for wine and for beer, and for all that your soul shall ask you; and you shall eat there before YHWH your God, and you shall rejoice you and your household." (Deut. 14:25-27) Here we clearly see that the drinking of alcoholic drinks along with the eating of good food is commanded as part of our rejoicing before YHWH. However, the Miḳra՚ [Tanakh, Hebrew Scriptures] does limit their use and portrays drunkenness as one of the major vices of antiquity. Two well known cases that show intoxication in a bad light are those of Noah (Gen 9:21) and Lot (19:33-35); even the women were guilty (Amos 4:1). The symptoms and effects of strong drink are vividly pictured (Job 12:25; Ps 107:27; Isa 28:7; Hos 4:11). While the Miḳra՚ condemns overindulgence in the strongest terms, it does not prescribe total abstinence as a formal and universal rule. In certain circumstances the use of alcohol is prohibited i.e. when the Kohen is on duty (Lev. 10:9) and for an Israelite who has taken upon themselves the vow of a Nazir (Num. 6:3-4).
The Book of Proverbs provides sound guidance in the subject of drunkenness and over indulgence of alcohol:
Do not join those who drink too much wine; or gorge themselves on meat. For the drunkard and glutton become poor; and drowsiness clothes them in rags. (Prov. 23:20-21)
Wine is a mocker and beer a brawler; whoever is led astray by them is not wise. (Prov. 20:1)
It is not for kings Lemoel not for kings to drink wine; not for rulers to crave beer. Lest they drink and forget what the law decrees; and deprive all the oppressed of their rights. Give beer to those who are perishing; and wine to those who are in anguish. Let them drink and forget their poverty; and remember their misery no more. (Prov. 31:4-7)
Habitual drunkenness is depicted as a social ill that causes poverty and a violent society bereft of wisdom. Rulers, judges and officials should not indulge in alcohol or be under the influence of intoxicants while performing their duties lest they corrupt justice and cause the innocent to suffer. Matters of the State and the protection of the afflicted come before personal pleasure. Nevertheless, wine and beer are seen as a legitimate means of alleviating the stress and woes that come with life.
The Book of Ben-Sira, a Sadducean work from the 3rd century b.c.e. states:
Do not dine with another man’s wife and do not become drunk with her; lest your heart incline to her and in blood you be plunged into destruction. (Ben-Sira 9:9)
Ben-Sira is warning us that being drunk in certain situations could lead to sin and destruction.
It is not the consumption of alcohol that is frowned upon by the Torah, but inappropriate drunkenness. Becoming merry from the affects of alcohol has its proper time and place under the right circumstance. So being an alcoholic, being led astray by the influence of drink, and causing trouble while intoxicated is frowned upon. We are to control our desires and not to deprive ourselves of a genuine pleasure if taken in moderation.
