Shemini (Hebrew: שְּׁמִינִי, "Eighth") is the third Torah portion of Leviticus, covering Leviticus 9:1–11:47. It tells of the inauguration of the Tabernacle, the death of Nadab and Abihu, and the laws of kashrut (dietary laws).
Inauguration of the Tabernacle
On the eighth day, Moses calls Aaron and his sons and the elders of Israel. Aaron brings a bull for a sin offering and a ram for a burnt offering. The people bring a goat for a sin offering, a calf and a lamb for burnt offerings, and an ox and a ram for peace offerings. Aaron offers them. Moses and Aaron go into the Tent of Meeting, come out, and bless the people. "And the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat; which when all the people saw, they shouted, and fell on their faces" (Leviticus 9:23–24).
Death of Nadab and Abihu
וַיִּקְחוּ בְנֵי אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ
"And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which He commanded them not." (Leviticus 10:1)
A fire goes out from the Lord and devours them; they die before the Lord. Moses says to Aaron: "This is it that the Lord spoke, saying, 'I will be sanctified in them that come nigh Me'" (Leviticus 10:3). Aaron holds his peace. Moses tells Aaron's cousins to carry the bodies out of the camp. God tells Aaron and his sons not to mourn publicly or leave the Tabernacle. God commands: "Do not drink wine nor strong drink, you, nor your sons with you, when you go into the tabernacle of the congregation" (Leviticus 10:9) — suggesting the sin was drunkenness. Eleazar and Ithamar, Aaron's remaining sons, are told not to let their hair grow long or tear their clothes, but to mourn within the Tabernacle.
Laws of Kashrut
God gives Moses and Aaron the laws of clean and unclean animals. Land animals: only those that chew the cud and have cloven hooves are clean (e.g., cattle, sheep, goats, deer). Fish: only those with fins and scales. Birds: a list of forbidden birds (eagles, vultures, owls, etc.). Insects: only locusts, bald locusts, beetles, and grasshoppers. "You shall be holy, for I am holy" (Leviticus 11:44–45). Touching carcasses of unclean animals makes one unclean.
Major themes
- Divine fire: God's fire both accepts offerings and punishes Nadab and Abihu.
- Holiness and boundaries: The strict rules for priests and for kashrut.
- Obedience: The danger of "strange fire" — worship not commanded by God.
- Purity: The distinction between clean and unclean.
Rashi
Rashi explains that Nadab and Abihu's sin was offering incense that was not commanded. Some say they entered the Holy of Holies without authorization. On kashrut, Rashi explains the reasons for the dietary laws.
Ramban
Ramban explains that Nadab and Abihu were punished because they acted on their own initiative rather than following God's command. On kashrut, Ramban emphasizes the spiritual dimension: forbidden foods cause spiritual impurity.
Midrashic interpretations
- Vayikra Rabbah 12:1: Nadab and Abihu died because they entered the Holy of Holies without being commanded.
- Vayikra Rabbah 13:3: Aaron's silence was an act of acceptance and faith.
- Vayikra Rabbah 13:5: The laws of kashrut are to distinguish Israel from other nations.
- Tanhuma, Shemini 1: Nadab and Abihu were drunk when they offered the strange fire.
Haftarah
The haftarah (2 Samuel 6:1–7:17) tells of David bringing the Ark to Jerusalem. Uzzah touches the Ark and dies. David is afraid and leaves the Ark at Obed-edom's house. After three months, David brings it to Jerusalem with dancing. God promises David an everlasting dynasty: "Your house and your kingdom shall be established for ever" (2 Samuel 7:16).
References
- Leviticus 9:1 – 11:47 (Masoretic Text)
- Rashi, Commentary on the Torah
- Ramban, Commentary on the Torah
- Vayikra Rabbah (Midrash)
- Tanhuma, Shemini
- The JPS Torah Commentary: Leviticus (Baruch A. Levine, 1989)
- Etz Hayim: Torah and Commentary (JPS, 2001)
- Sefaria.org, "Shemini" (parasha)
Scholars and rabbis have long debated the nuances of this text. The medieval commentators Rashi, Ramban, Ibn Ezra, and Sforno each offer distinct perspectives, ranging from grammatical analysis to theological reflection. Modern academic scholarship adds historical and literary context, comparing the text with ancient Near Eastern parallels.
In contemporary study, this material is explored through the lenses of halakha, aggadah, and Jewish thought. Synagogues and study groups worldwide engage with these texts weekly, finding new relevance in ancient words. The enduring vitality of this parasha lies in its ability to speak to every generation.
For a full Hebrew text and parallel translations, consult Sefaria.org. The JPS Torah Commentary series provides scholarly annotation. Contributions to expand this article are welcome.
These questions are designed to guide individual study and group discussion. Teachers and students are encouraged to add their own.