About KBY

Parashat Shemini states in Vayikra 9:1 "ויהי ביום השמיני קרא משה לאהרן ולבניו, ולזקני ישראל" “On the eighth day, Moshe summoned Aharon, his sons, and the elders of Israel”. The eighth day was Rosh Chodesh Nissan and it was the day of consecration, the first day of Nissan - the very day which the Tabernacle/Mishkan was erected. In Parashat Tzav we learned about the Seven Days of Miluim, from the twenty third of Adar until the first of Nissan. During these seven ceremonial days of the inauguration of the Mishkan, Moshe Rabbeinu acted as the Kohen Gadol. This was the only time in his life that Moshe acted as High Priest – during that week he had the status of a High Priest. Now it is the eighth day, following this seven-day period. Moshe called to Aharon and his four sons to invest them and their descendants with the status of Kehuna for the rest of eternity. This was preceded by a seven-day period of learning and practice that concluded the seven-day consecration period.

Parashat Shemini marks a powerful turning point in the book of Vayikra (Leviticus). After days of preparation, the Mishkan (Tabernacle) is finally inaugurated, and the Divine Presence is revealed to the people of Israel. This moment is filled with joy, awe, and spiritual elevation. Aaron and his sons begin their service as kohanim, offering sacrifices on behalf of the people. A heavenly fire descends and consumes the offerings on the altar, and the entire nation responds with jubilation, falling on their faces in reverence. It is a moment that affirms the closeness between God and the people.

Yet, almost immediately, this joy is shattered by tragedy. Nadav and Avihu, the sons of Aaron, bring an “alien fire” before God—something that was not commanded—and they are consumed by a divine fire. The sudden loss is shocking and קשה (painful). The Torah does not clearly explain their exact wrongdoing, leaving generations of commentators to grapple with the meaning of their actions. Were they overly zealous? Acting independently without instruction? Entering a sacred space improperly? Whatever the reason, the message is clear: closeness to holiness requires discipline, humility, and adherence to divine command.

Aaron’s response is one of the most striking moments in the Torah: “וַיִּדֹּם אַהֲרֹן” — “And Aaron was silent.” His silence speaks volumes. In the face of unimaginable grief, Aaron does not protest or question. His acceptance is not necessarily agreement, but a profound acknowledgment of the limits of human understanding. Sometimes, holiness confronts us with mystery, and our role is not always to comprehend, but to respond with humility.

The parashat then shifts into laws of kashrut, detailing which animals are permitted and forbidden for consumption. At first glance, this seems disconnected from the earlier narrative. However, there is a deeper link. Just as the kohanim must distinguish between the holy and the profane, so too the people are called to make distinctions in their daily lives. Eating is not merely a physical act; it becomes a spiritual discipline. By choosing what to consume, a person cultivates awareness and self-control.

The overarching theme of Parashat Shemini is the balance between spiritual passion and structured obedience. The desire to come close to God is natural and even commendable, as seen in the dedication of Aaron and the people. But the story of Nadav and Avihu reminds us that intention alone is not enough. Holiness is not achieved through spontaneity alone, but through aligning ourselves with a higher will. In our own lives, this parashah challenges us to consider how we approach spirituality. Do we act מתוך רגש בלבד (from emotion alone), or do we ground our actions in wisdom, guidance, and humility? True connection requires both heart and structure. It calls for enthusiasm, but also discipline.

Parashat Shemini ultimately teaches that living a holy life is not confined to grand moments of revelation. It is found in the quiet choices we make every day—in what we eat, how we act, and how we respond to both joy and loss. Through mindful living and respect for boundaries, we create space for the Divine Presence to dwell within us.

Remember Torah is all about relationship NOT religion!!!

Shabbat Shalom!!!

The Pilgrimage Festival of Maṣṣoth falls at the time of the barley harvest. During the festival "on the morrow after the Shabbat" (Lev. 23:11) an ՙOmer of the first cuttings of the barley harvest is brought to the Temple as an elevation offering, and until the ՙOmer is elevated we cannot eat from the produce of the new grain.

On the day of the elevation of the ՙOmer we commence counting the seven complete Shabbats which culminate in the Pilgrimage Festival of Weeks, "And you shall count for yourselves from the morrow after the Shabbat, from the day that you brought, the ՙOmer of the elevation-offering; seven complete Shabbats there shall be. Until the morrow after the seventh Shabbat, you shall count fifty days" (Lev. 23:15-16). But what does the Torah mean by the phrase on the morrow after the Shabbat?

Since the elevation of the ՙOmer occurs during the Pilgrimage Festival of Maṣṣoth, there are those who maintain that the Shabbat in the phrase on the morrow after the Shabbat refers to the 15th of the First Month i.e., the first day of the Festival, which is a holy day and thus by definition a type of Shabbat. Therefore, according to this view the term "on the morrow after the Shabbat" means the morrow after the first holy day of the festival in other words the 16th of the First Month. Those who uphold this view commence the counting of the seven complete Shabbats from the 16th of the First Month.

The day following the first day of Unleavened Bread is called Yom HaBikkurim, the Day of Firstfruits, or Reishit ha'katzir, the 'beginning of the havest." In ancient times, on this day a sheaf (omer) of barley (the first grain crop to ripen) was waved before the LORD in a prescribed ceremony to mark the start of the counting of the omer, thereby initiating the forty nine day countdown to the jubilee harvest festival of Shavuot.

In ancient times, on this day a sheaf (omer) of barley (the first grain crop to ripen) was waved before the LORD in a prescribed ceremony to mark the start of the counting of the omer, thereby initiating the forty nine day countdown to the jubilee harvest festival of Shavuot. Only after the wave offering was performed, could the crop begin to be used (Lev. 23:14) It is altogether remarkable that on this day a defect-free male lamb was to be offered along with bread and wine - the very symbols Yeshua used to recall His self-sacrifice.

Yeshua our First Fruits, although not happening coincidentally, the Wave Offering and the Resurrection of Yeshua are linked together prophetically by Shau: But in fact Messiah has been raised from the dead, the first fruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order. Messiah the first fruits, then at his coming those who belong to Him. 1 Cor. 15:20-23. Here the apostle clearly links the first fruit offering with the resurrection of Yeshua our Mashiach. Yeshua's resurrection was like a "wave offering" presented before the Father as the first fruits of the harvest to come! Moreover, Yeshua presented His first fruits offering to the Father on this day. “The tombs also were opened. And many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many. (Matt. 27:52-53)”.

Our Lord offered to the Father the "early crops" of what will be an overwhelming harvest at the end of the age acharit hayamim). Yeshua is the first-begotten of the Father, the Firstborn of Creation, the first-begotten from the dead and is the First fruits of those who are to be resurrected Baruch HaShem. And just as He is our First fruits, so He chose to give birth to us through the word of truth, the Torah that we might be the first fruits of all he created. James 1:18.

Remember Torah is all about relationship NOT religion!!!

Shabbat Shalom!!!