April 14th: Shemini
THIS WEEK IN THE TORAH
Rabbi David E. Ostrich
In Shemini, we usually find ourselves focusing on Leviticus 11 and the origins of our Jewish Dietary Laws. Starting modestly, Kashrut eventually develops into four main categories:
(1) which animals are permitted to be eaten,
(2) how the animals are to be slaughtered,
(3) the separation of meat and dairy, and
(4) the special Passover rules.
Only two of these categories (#1 and #4) are Biblical, and this week’s focus is on which animals are permitted for consumption. Mammals must have split hooves and chew the cud. Fish must have fins and scales. Insects must have “jointed legs above their feet for leaping upon the ground.” (Leviticus 11.21) And, while there are no characteristics identified for birds, there is a list of prohibited species. Thus does the formidable system of Kashrut begin.
However, there is another passage which should draw our attention: the mysterious death of Aaron’s two sons. As you may remember, Aaron is appointed High Priest, and his four sons—Nadab, Abihu, Elazar, and Itamar—are appointed Priests to function alongside him in the Mishkan now, and eventually to replace him as Kohen.
They are all ordained and trained as priests, but, shortly after the sacrificial rituals begin, a disaster occurs. “Now Aaron’s sons Nadab and Abihu each took his fire pan, put fire in it, and laid incense on it, and they offered before the Lord aysh zarah / alien fire, which God had not instructed. And fire came forth from the Lord and consumed them; thus they died at the instance of the Lord.” (Leviticus 10.1-2)
The text does not identify their mistake or explain what this “alien fire” is. Commentators are thus left to speculate on what could have possibly merited such a punishment. One theory is based on a passage immediately following the story. Editors could have placed it there on purpose, or its placement could have been arbitrary. “The Lord spoke to Aaron, saying, ‘Drink no wine or other intoxicant, you or your sons, when you enter the Tent of Meeting, that you may not die. This is a law for all time throughout the ages, for you must distinguish between the sacred and the profane, and between the unclean and the clean; and you must teach the Israelites all the laws which the Lord has imparted to them through Moses.’” (Leviticus 10.8-11)
Is the averah (sin) of Nadab and Abihu drunkenness? Is it inebriation per se or is it the fact that they try to perform their sacred duties while drunk—approaching God without the proper kavannah (focus) and kavod (respect)?
Lessons about the dangers of alcohol are not new, but they are always important. As wonderful as alcoholic beverages can be—tasting good and leaving us with a nice, relaxed feeling, there are also problems. Our motor skills are reduced, and our judgment is impaired. As nice as it is to self-medicate with alcohol, we still need our wits about us.
Every once in a while, scientists and then journalists will weigh in on the health effects of alcohol, and lots of conversation (and controversy) is triggered. After hearing for years about how moderate amounts of alcohol are good for our us—along with the advice that a glass of red wine a day is good for heart health, many of us were shocked at a recent report that consuming alcohol in any amount reduces our lifespan. Given the great emphasis on alcoholic beverages in our society, this is not a mere scientific contemplation. It is for many a kind of existential crisis with emotional, psychological, and physical stakes.
The Bible weighs in on the subject with a characteristic nuance. In Psalm 104.15, we celebrate God’s abundance that gives us “wine that cheers the hearts of humans.” But, in Proverbs, we are warned about drinking and making fools of ourselves. “Wine is a scoffer, strong drink a roisterer; one who is muddled by them will not grow wise.” (20.1) There is also “Get wisdom; lead your mind in a proper path. Do not be of those who guzzle wine…” (23.19).
Most of us have had experiences when we have had too much to drink, and we have learned that managing our drinking is crucial if we want to avoid sabotaging careers or family relationships. How do we localize our drinking so that the effects of alcohol do not interfere with priorities? What kind of advice is helpful—so we know “how to drink” or “how to hold our liquor?”
Among the theories about introducing young people to responsible drinking is a myth about why “Jews are not alcoholics.” The story goes that a little wine for Kiddush and Seder somehow prevents alcoholism, but this bubbe meise comes as quite a surprise to all the Jewish alcoholics. While there may be less of a genetic predeterminant for alcohol addiction among Jews (as opposed to other ethnic groups), the fact is that there are plenty of Jews who are subject to and who suffer from alcoholism. Repeating the myth about Jews not being vulnerable to this disease makes them feel double failures—first as alcoholics and second as Jews. (And, for what it’s worth, there is some evidence that Jews have a genetic predisposition to cocaine addiction...)
The dichotomy between the joys of alcohol and the dangers of alcohol are one of the reasons it is hard to address this issue with teenagers and young adults. It is also difficult to warn them of dangers that so many adults so frequently flaunt. Whether it is driving “after only a few drinks” or beers or martinis at lunch, there is a lot of modeling of risky behavior.
Getting back to our Torah portion, one may think that Nadab and Abihu are youngsters—upstarts without much life experience. However, their father’s younger brother (Moses) is eighty years old at the Exodus, and one can figure that Nadab and Abihu are well into adulthood—old enough to know better. Unless, of course, they are in the habit of thinking they can “handle it”—that their self-medication does not diminish their kavannah or their kavod.
The Torah lesson in this portion is not new, but it is nonetheless very important. Alcoholic beverages dull our senses and our thinking abilities. They can be useful, but we need to be very careful with them. Remember what God tells Aaron: There are times when you must be able to distinguish between acceptable and unacceptable—aware enough both to follow the right path and to teach it.