Parshat Shemini 5777
Rabbi Jablinowitz
This week's parsha begins with the words Vayehi Bayom HaShmini Kara Moshe L'Aharon U'Levanav U'Leziknei Yisrael. And it was on the eighth day that Moshe called to Aharon and his children and to the elders of Israel. The day referred to was Rosh Chodesh Nisan, the day of the consecration of the Mishkan. This eighth day follows the Shivas Yemei Miluim discussed at the end of the previous parsha, the seven days prior in which the Kohanim were first readied into the realm of service in the Mishkan.
The Sefarim point out the contrast between the first seven days, the Shivas Yemei Miluim, and the following day, the eighth day. The seven days represent Olam HaTeva, the natural world, while the eighth day represents a connection to the holiness of the upper spheres, a higher world. This is manifest in a few ways.
The Sfas Emes teaches that the seven days of Miluim was the completion and conclusion of the process of the Kohanim becoming fit and ready for service (see Rashi at the of the previous parsha, Chapter 8, Pasuk 22). This period parallels the seven days in which the creation was completed. Man was created at the end of creation, at the end of the sixth day, since man is meant to be the bridge between our world and the upper sphere. Man is able to reach out and bring elements of the holiness contained in the higher world into this world.
How does he do this? The pasuk says that on the eighth day Kara Moshe, Moshe called out to Aharon and his children. The word Kara, called, indicates a connection with the essence and the source, the shoresh, of something. When Hashem created the light, the pasuk says Vayikra L'Elokim L'Ohr Yom, Gd called the light day. The Gemara in Pesachim 2A teaches that it doesn't mean that Gd referred to the light as day, but rather Pakdei Amitzvasa D'Yemama, Gd commanded the light to function during the day. Hashem was commanding to the light its fundamental task. Similarly, when Adam gave names to all the animals, Vayikra HaAdam Sheimos, the names Adam HaRishon called the animals indicated the essence of who the animals were.
Similarly, after the completion of the process of the Kehunah, there needed to be an element of the higher sphere included in this process. Therefore, Moshe called out to Aharon and commanded him the service for the eighth day. And what was the point of this service? The pasuk says (Chapter 9, Pasuk 4), Ki Hayom Hashem Nirah Aleichem, and Rashi says the point of this service was Lehashros Shechinaso B'Ma'aseh Yedeichem, to bring the presence of Gd into your handiwork. This is described at the end of this section (Pasuk 24), Vateitzei Eish Milifnei Hashem, fire came down from the heavens and consumed the sacrifices on the Mizbeach. The essence of Avodah is to connect with Hashem and therefore the Keriah of Moshe was the means in which the natural world was connected with the upper world, and brought down the fire of Hashem to the world and to their service.
How does Shabbos fit into this equation? On the one hand Shabbos is the seventh day and is the completion of the creation. As the pasuk says (Bereishis, Chapter 2, Pasuk 2), Vayechal Elokim Bayom Ha'Shvi'I Melachto Asher Asa, Gd completed his work on the seventh day (see Rashi). On the other hand, we receive on Shabbos a Neshamah Yeseirah, a special soul which is something which can't typically function in this world. It is Ma'eiyn Olam Haba, it is from the higher sphere. A Jew who keeps the Shabbos merits to a holiness which is not of this world. Again, we can serve as a bridge and bring into the completed, natural world experiences from a higherworld which go above and beyond our natural world.
The Nesivos Shalom elaborates on this point of the Sfas Emes regarding Shabbos and teaches the following. During the description of creation, Shabbos is referred to as Yom Ha'Shvi'I, the seventh day. This represents Shabbos as the completion of creation. But from the time of Yetzias Mitzrayim it is referred to as Shabbos. From the time Bnei Yisrael became a nation, we are introduced to the seventh day as Shabbos. This is the Bayom Hashmini, the eighth day contained within the seventh day. This is the aspect of Shabbos which is Ma'eiyn Olam Haba. This is why the Gemara in Shabbos 118B says on the pasuk Shomer Shabbos Mei'Chalelo, anyone who keeps Shabbos properly even if he was an idolater, his sins are forgiven, for Shabbos is not from this world and hence has no connection to sin.
Based on this he explains the difference between two pasukim. During the period of Sefiras Ha'Omer, we count seven weeks from Pesach until Shavuos when we received the Torah. In parshat Re'eh, the pasuk says (Chapter 16, Pasuk 9), Shiva Shavuos Tispar Lach, You shall count seven weeks until you arrive at the Chag of Shavuos. But we read in parshat Emor (Chapter 23, Pasuk 15), U'Sefartem Sheva Shabbosos Temimos, we are told to count seven complete Shabbosos until we reach the fiftieth day. Why in Devarim does the Torah say to count seven weeks, while in Emor the Torah says to count seven Shabbosos?
He answers that in parshat Emor the Torah emphasizes that we are counting until `the fiftieth day when we received the Torah. The Torah is stressing the aspect of Shabbos which is not from this world in order to reach the level of the fiftieth day, the day of receiving the Torah. While in Devarim it is referring to Shabbos as Yom HaShvi'I, Sheva Shavuos, seven weeks since it doesn't stress the increase in level which is necessary to receive the Torah. Only when teaching that we must count until the fiftieth day, does the Torah refer to the Bayom HaShmini contained within Shabbos, the Sheva Shabbosos Temimos, seven complete Shabbosos of moving beyond the limitations of this world in order to receive the Torah.
Good Shabbos
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