"Parasha Shemini" (Vayikra -Leviticus 9: 1-11, 47)

In one of the most anticipated, anticipated, and spectacular moments of the Jumash, after months and months of preparation and hard work, the Mishkan is complete. Moshe performs the sacred service of his inauguration for seven days, so that the Kohanim family can learn and take on this great responsibility. At its culmination on the eighth day, his older brother Aharon, in an act of handover from the priesthood, performs with great humility all the rites and special sacrifices of the day, and as the pasuk says, still above the great altar, it occurs to him to bless to all the people.

What did he say in that momentous moment? The great commentator Rashi informs us that he begged for the famous blessing of the Kohanim just at that moment. The problem is that this formula appears much later in the Torah at Parashat Nasó, as the Ramba’’n comments. Why not think that it occurred to Aharon to say something personal as Shlomo Hamelej expressed at the end of the construction of the First Temple? Why was that sequence of brachot especially appropriate for the occasion?

Broadly speaking, this tripartite blessing hides in it a profoundly relevant message for that time and for all subsequent generations of Am Israel.

The first verse speaks of the blessing of sustenance and material abundance when it says וישמרך and יברכך. The second one refers to Hashem's beraja of spiritual enlightenment when it says ויחונך and יאר . And the third refers to Shalom ישא שלום.

The concept of the number three in Judaism is very significant as the reconciler, and here the blessing of the material mentioned in the first verse and the spiritual represented in the second, always need to be balanced by all the sense containing the concept of Shalom. Having felt the overwhelming power of his first experience doing the avodah (service) in the Mishkan, Aharon Hakohen intuitively saw the importance of this balance, from walk humbly before Hashem on His Way, and impart his vision to the People.

The Shechina was indeed witnessed on that great day by the manifestation of the miraculous fire, the Esh (fire), on the altar, but this same fire was also manifested by consuming the two sons of Aaron tragically for approaching to the Mishkan improperly. What the father sensed about the importance of not being presumptuous in front of Hashem and his fear of the consequences to the contrary, unfortunately materialized immediately with his children. Clearly when one approaches kedusha and the spiritual, a great balance must be demonstrated between our aspirations for holiness and the context in which we find ourselves.

Let us always remember what the prophet Mija says, “Hashem has told you what is good and what Hashem requires of you; just do justice and love goodness and walk modestly with your Gd ... ”.

(From Rabbi Avi Horowitz)

For the elevation of the soul of Bertha bat Simja (F eliza). and for the healing of all the sick of Am Israel and of the world.

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