Shmini 2021
Isaac’s Parsha Corner · 2021
In Parshat Shmini the Torah lists the specific sacrifices that were brought on the eighth day of the consecration of the Mishkan. The Ramban pays attention to the specifics as to the particular sacrifice and animal chosen. As is often the case, “G-d is in the details”. The Ramban says the calf (Egel) was to atone Aaron for his role in the sin of the golden calf. He brought the calf as a sin offering (Chatat) and a ram for a fully burnt offering (Olah). These two sacrifices were similar but not identical to the High Priest atonement sacrifices brought on Yom Kippur. Then the High Priest brought a cow (Par) for a sin offering and a ram for a burnt offering. We associate the sacrifice of the cow as the reminder of the sin of the golden calf the well known saying, “Let the mother cow clean up the mess of the child calf”. On this occasion the calf itself was brought, possibly a subtle hint as to the impending death of Aaron’s children, the calf being the child of the cow. In like fashion both the cow of Yom Kippur and of the consecration ceremony were burned outside the camp. The ram was a burnt offering in both. Another similarity to Yom Kippur was the community sin offering. In both cases it was a goat (Saear lechatas). The sin associated with and requiring atonement for the nation according to the Midrash was the sin of selling Joseph, and not the golden calf. According to the Midrash the goat was a reminder of the goat’s blood into which the brothers dipped Joseph’s coat. Before Aaron could become the high priest and before the people could be worthy of G-d’s presence in the Mishkan, it was necessary for there to be an atonement for previous sins.
We can understand the calf offering considering the proximity in time to the sin of the golden calf. But why was the Joseph sin brought up at this time? Why does the Midrash require atonement for that sin as the basis for the new Mishkan?
The sale of Joseph is the primary sin associated with the Passover story. On the one hand his sale down to Egypt could be argued as the reason the people were enslaved. This can be understood both historically and causally. The pasuk at the beginning of the story notes, “And there rose a new king on Egypt who did not know Joseph.” Upon leaving Egypt, “and Moshe took the bones of Joseph with him etc”. We read In Hallel, “And the sea looked and ran away, (or split)”. The rabbi’s ask, “What did the sea see?” In one version the Midrash answers “It saw Joseph’s coffin.” The pasuk says at the beginning of Beshalach “G-d did not take the people on a direct route through the land of the Plishtim lest the people see the war and return to Egypt”. The Midrash says that the way through the Plishtim contained the corpses of the children of Ephraim who attempted to exit Egypt before the time. They died trying to escape the enslavement of Egypt. Joseph is described as the ultimate Zionist or lover of the land. His children learned that love from their father. It was Yehoshua from the tribe of Ephraim who challenged the ten spies saying, “The land is very good. If we are worthy G-d will bring us to the land of milk and honey. Fear not the people of the land for G-d is with us DO NOT FEAR THEM!!”
We as a people have a long term Joseph problem. In order to accomplish Divine Presence (Shchinah) we need to embrace the Josephs in our midst and repair that sale. We need to embrace his love of the land as he like his father before him instructed his brothers, “Whatever you do when you leave take me with you”. The power to overcome Amalek and Esau is attributed to Joseph; “And Esau shall be straw and Joseph a fire.” Similarly it was Yehoshua from the tribe of Ephraim who weakened Amalek and his people by “the mouth of the sword.” All this needs to be embraced before we will be able to have G-d in our midst.
We pray that we can overcome Amalek and the next year will be a year of peace in our Homeland. Leshanah Habahah Beyerushalayim.
Dedicated to the memory of Joel Shulman A’H