Edited April 2025
Did the snake in Eden have a godly message?
What does it mean to be 'holy', and how do we achieve it in practice?
The answers are in the last passages of this week's portion, 'Shmini', and elswhere.
Topics:
God's message re Holiness contrasted to the message of the snake;
The lethal pursuit of holiness by the two sons of Aaron (who died as a result);
Adam & Eve as seekers of holiness (who had to leave Eden as a result);
What it means to be holy & how to achieve holiness: "Mesilat Yesharim", a guide-book:
A possible example from this week's parsha.
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1. The snake's message was that if they ate from the Tree of Knowledge "you will be like God" (or 'like a god'). However we see from the very end of this week's Torah portion of "Shmini" (and elsewhere) that a crucial step was left out of the snake's message, for God tells us:
. "you shall make yourselves holy, for I am Holy" in Lev 11:44, and in 45 "you shall(/will) be holy for I am Holy". .
So God's message is not that we should 'be like God' as the snake promised, but rather different: "we should develop ourselves to be holy as God is Holy".
So the snake's message was very brief, eat this and you will be as god, but God's message is longer, more complex, and more real. Effort is needed, and add the word 'holy' to the snake's words: be as God --> be [HOLY] as God [IS HOLY].
Note: The passages: Vayikra (lev) 11: 44-45: at the very end of our weekly portion:
מד כִּי אֲנִי ה', אֱ'יכֶם, וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים, כִּי קָדוֹשׁ אָנִי; וְלֹא תְטַמְּאוּ אֶת-נַפְשֹׁתֵיכֶם, בְּכָל-הַשֶּׁרֶץ הָרֹמֵשׂ עַל-הָאָרֶץ.
44 For I am the LORD your God; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth.
מה כִּי אֲנִי ה', הַמַּעֲלֶה אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, לִהְיֹת לָכֶם, לֵא'ם; וִהְיִיתֶם קְדֹשִׁים, כִּי קָדוֹשׁ אָנִי.
45 For I am the LORD that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy.
Note that the word 'holy' קָדוֹשׁ appears (in various grammatical forms) no less than five times in just these two passages.
a: Why? b: how is it possible? Holiness is a recurrent theme in the Torah, and a few weeks ago we read in Ex: 29:43-46 the intertwining of holiness, the mishkan, and the Exodus. God's message there is: "holy....holiness...I will dwell in the children of Israel..I will be their God.. I took them out of Egypt to dwell among them (inside them), I am the Lord their God."... .
But there is something seemingly missing in the logic of these statements from God about us humans being holy, they are seemingly non-sequitars:
a. Why: "Be holy for I am holy": We are not God, so why does the fact that God is holy mean that therefore we should be holy?
b. How is it possible?: "You will be holy for I am holy": This seems to imply that God's holiness somehow guarantees that we will indeed be able to achieve holiness!
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The path towards an answer to both questions is in the Torah's radical message in the creation & Eden account: God
a. made humans 'in the divine image' (and this is the answer to question a above); and
b. 'breathed into us' that which is our essence (which provides the answer to question b above).
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Summary: We could say (a bit tongue in cheek of course) that the snake's message was a godly (pagan) - but not Godly - message.
In contrast, the Torah's message is:
a) We have an innate potential, since we were created in the divine image - but we must labor, make the effort, to actualize this potential;
b) There is a promise from the Lord our God, creator of the universe and of us, who took us out of Egypt, who dwelled within us in the mishkan in the desert and later on in the Temple, that if we do work hard towards holiness we will succeed (because we are at essence (of) the breath/spirit of God).
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The gym analogy: In a gym we can push ourselves to our limits on the machines designed for muscle-building and fitness and achieve the perfect muscle-build given our specific dna, it depends only on us, on our perseverance and self-sacrifice. So too for refining our character, it depends only on us, no matter what else is happening around us and to us, it can all be part of the 'gym' to utilize to build our character and thereby achieve spirituality, holiness. .
Out of Eden, into the gym, and spiralling back to Eden: After we prematurely ate from the Tree of Knowledge, the creator of the universe and of us designed a physical universe with real-life every-day challenges for us to face, and they were designed by God to fit our state, to make us able to achieve spiritual goals via our struggles - just as the machines in a gym are designed to require the specific struggles needed to produce the desired end-result of building the physical body.
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It depends on us, requires effort: On the one hand, we strive to be holy, as God is Holy, and there is a promise that holiness is guaranteed to anyone, ie any 'image of God', who truly strives towards it, because our essence was directly granted by God. However, the rest depends ON US, on our own SELF-DEVELOPMENT. But it is guaranteed that this is enough! if we do what is needed, our effort will succeed, we will indeed become holy. (See the possible example from this parsha, below.)
Back to Eden: And the purpose and end-goal of these struggles and upward climb in spirituality - as pointed out by the mystical philosophy of Judaism - is to 'return to the Edenic state'. However, we return there with a fundamental difference - we will be in Eden as a result of our own efforts, not as an automatic default-status as in the original Eden, and so we will be at a much higher level.
Thus our lives are a circle, going around back to the same point we started from (Eden), but at a higher level - a spiritual helix!
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2. The potential Danger of seeking shortcuts to holiness!
Two sons of Aharon were killed in the "strange fire" incident related in our portion.
According to some Traditional teachings, they were attempting to achieve a higher degree of holiness via a novel and bold form of worship. However, unfortunately this attempted shortcut to true holiness failed and led to their spectacular tragic untimely deaths .
Various Traditional interpretations of this account state that the telling of this event in the Torah is not necessarily meant as criticism of them, but rather the Torah is teaching US based on THEIR case via this story; ie the Torah is teaching us the lesson that WE are meant to learn, to benefit from their tragic case. And in this way there is merit added to them.
I would say that the message is that for those seeking to be holy, there is a safer path to holiness. Indeed, God tells us it is guaranteed.
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3. Adam & Eve as seekers of holiness: Interpreting the Garden of Eden story in a positive manner:
The 'snake' tempted humanity (Adam & Eve) to eat of the tree of Knowledge by promising that by doing so they would be as God (or: as gods).
As we saw, we do not strive to be gods, we strive to be holy, as God is Holy.
And there is the promise that holiness is guaranteed. So why did the snake use this temptation? And indeed it worked - they were indeed enticed. Why?
I believe it was because the humans' greatest desire was to be like their Creator! [ie the humans had been created in the image of God and their essence was God's breath/spirit, and so as a result they felt this longing to be like God ] And I would interpret the story as meaning that the snake recognized this, that their innermost desire was to be more than they were! [ie that they were not satisfied with the static perfection of Eden] and so he used that in a twisted way.
Of course all is from God, the snake was created by God for this purpose. And when God saw Adam/Eve's choice, God created for them a special possibility of growth to satisfy their yearning for upward growth, ie emerging from Eden to a world where they could use the Torah as a vehicle for spiritual growth.
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The Torah as the Gym Manual, & the physical world's equivalent of the Tree of Life: Adam and Eve had deep yearnings to grow, but could not since they were perfect as they were [living in a perfected Eden, with no challenges to overcome]. So their yearning to grow led them to choose the path of the Tree of Knowledge. However, one cannot consummate that path in Eden, and after eating of the tree of Knowledge they could not then eat also of thee Edenic Tree of Life planted there, the post-Tree of Knowledge path is only fulfilled by overcoming the struggles of "the real world" outside the garden via the physical-realm-version of the Tree of Life: The Torah is called "the tree of Life" (etz chayim hee lamachazikim bah") so it is the replacement for the one in Eden.
Sources: In the passages below, from Proverbs, we can see the themes of the Torah, life, extension of one's days, the Torah-way [the word used in Genesis for the 'way' to the Tree of Life AFTER the exodus from there], and the context of the creation of heaven and earth.
Proverbs 3:
א בְּנִי, תּוֹרָתִי אַל-תִּשְׁכָּח; וּמִצְוֺתַי, יִצֹּר לִבֶּךָ.
1 My son, forget not my Torah (teaching); but let thy heart keep my commandments;
ב כִּי אֹרֶךְ יָמִים, וּשְׁנוֹת חַיִּים וְשָׁלוֹם, יוֹסִיפוּ לָךְ.
2 For length of days, and years of life, and peace, will they add to thee.
טז אֹרֶךְ יָמִים, בִּימִינָהּ; בִּשְׂמֹאולָהּ, עֹשֶׁר וְכָבוֹד.
16 Length of days is in her right hand; in her left hand are riches and honour.
יז דְּרָכֶיהָ דַרְכֵי-נֹעַם; וְכָל-נְתִיבוֹתֶיהָ שָׁלוֹם.
17 Her ways are ways of pleasantness, and all her paths are peace.
יח עֵץ-חַיִּים הִיא, לַמַּחֲזִיקִים בָּהּ; וְתֹמְכֶיהָ מְאֻשָּׁר.
18 She is a tree of life to them that lay hold upon her, and happy is every one that holdest her fast. {P}
יט ה' בְּחָכְמָה יָסַד-אָרֶץ; כּוֹנֵן שָׁמַיִם, בִּתְבוּנָה.
19 The LORD by wisdom founded the earth; by understanding He established the heavens.
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Note: the Torah points out regarding both the Tree ofKnowledge after the exodus and the ark with the tablets in the Mishkan/Temple, that they are 'guarded' by cherubs, thus making the comparison between them almost explicit.
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From this we can conclude that God rewarded humanity with the gift of life in that 'real world' outside, a gym (the physical universe and a physical body) with a manual - the Torah - specifically designed for our state after we ate from the Tree of Knowledge; crafted to make us struggle to achieve this goal of being holy, like the machines in a gym are designed to require the struggle to produce the desired end-result - to 'return to the Edenic state' as a result of our own efforts (not as an automatic default-status).
And the Torah clarifies to us the actual situation re holiness, that the correct goal is not the pagan message "to become God/gods" as the snake put it, and live forever in Eden, but rather to become holy, as God is holy, and achieve eternal life (via the Torah, the Tree of life) by LEAVING the garden of Eden, and then working to improve ourselves in the 'gym' that is the physical non-Edenic world. And then after we pass on to become only souls, in that elevated state we can cleave to God, our essence, which places us in a state of eternal joy-bliss, the real "Eden"
[See more about this further below re the spiritual-growth manual 'Mesilat Yesharim' by the holy Ramchal/Luzatto].
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(Side-note: in our parsha the snake also appears, 11:42, but generically, in the statement that "belly-crawlers" are not kosher to eat, and as we saw above, the kosher laws are framed in terms of avoiding 'impurity' (tum'ah) and then in terms of being holy).
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God preferred that they eat the fruit! A great Rabbi wrote, according to a specific path of our Tradition, that it was in fact God's preferred outcome that Adam and Eve would choose this path of spiritual growth [via Torah in a physical universe of challenges rather than static perfection in the Garden of Eden] but it had to be their choice to eat of Tree of Knowledge and enter this path, it could not be forced on them. In other words, according to this interpretation, eating of the Tree of Knowledge was God’s preferred outcome, that they would choose this path. And they did! [
Source: Madregat Ha'Adam, HaRav Y. Y. Horowitz's book of 100 years ago https://drive.google.com/.../1FfmMZw32GKOX5q.../view...
In other words God was - via the 'snake' - testing the humans to determine whether they had deep yearnings to grow, and would chose that path freely,and therefore gave them the gift of physical existence (‘olam hazeh’), which is effectively a sort of gym, where struggle provides growth, so that humans could ascend to higher levels.
Our path is meant to be up the spiral, starting from Eden in a high state that was given as a gift without our having earned it, then the exit from Eden at a lower level and spiralling up to the highest level back to the same place - Eden - but at a higher level since it was acquired by struggle, through our own determination to be holy .
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Additional note: Continuing with the positive interpretation: Like everything, the snake is a creation of God, with a purpose (Judaism does NOT believe in an independent existence of Evil, all is a creation of the one unitary God) - and so I would venture that the temptation by the snake was God's way of determining that the humans had deep yearnings to grow, and that they were freely-chosing that path, which is the essence of the meaning of eating of the Tree of Knowledge of good and evil, ie of gaining free choice between the two, which is that which underlies the ability to self-improve - and therefore God gave them the gift of this world-gym and the manual towards growth, the Torah, the Tree of Life.
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Conclusion: May we be blessed to keep the above-mentioned promise of spiritual growth in mind, so that it can motivate us while we are in this challenging gym, uplift us as we face the real-life every-day challenges and might think we are failing, remembering that they are all part of the gym-gift designed to help us achieve what we most deeply desire - to be holy, as/because God is Holy.
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We are potentially perfect! We must remember that to be perfect, a human should always be striving. It is not guaranteed that all striving will succeed in its stated goal, but we can fall and fail and despair, but then being perfect means believing that we can pick ourselves up and continue the path, and trusting that God loves us, God's children, and is rejoicing at our efforts to climb up to be holy as God is Holy, and immediately forgives. So failing does not make us imperfect - if we pick ourselves up and sincerely try again, THIS IS PERFECTION!
And in fact God gives us the possibility of converting each 'fall' into a yet-greater spiritual growth, via teshuva.
Teshuva: Not guilt, but rather positive repentance via re-starting our striving for spiritual growth/closeness with God - as an analogy, a couple can with great courage and selfless love, decide to make the tremedous effort to convert a period of estrangement into yet-greater, deeper, attachment.
From the root word "shav" = "return", ie to God, to our essence, and which hints at the theme of 'return to Eden'.
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4. What it means to be holy, & how to achieve it: "Mesilat Yesharim", a guide-book:
a. Holiness is a state, a goal of self-development, not an intellectual concept, and so I who have not pursued that cannot truly describe what it is. However I would suggest reading 'mesilat yesharim' by the holy Ramchal/Luzatto.
This holy book is a manual for practice, guiding one through a process - how to ascend step by step to holiness through character-refinement. Each chapter is a step, and the steps are sequential, so it is truly a manual for self-development rather than a text to read or study. For the author of that book, holiness is a goal to attain, not a subject of study - and he himself was known to have followed this path, and so he is qualified to speak on the subject.
The last public step (there's another) is outlined in the final chapter of the book, 'holiness'. [I myself never read anywhere nearly that far since it is a manual for doing, not meant just to read, so I am still in the introduction] however below is the first paragraph of that final chapter, and it is like a commentary on the dual usage of the phrase I mentioned "you wil be holy for I am Holy" which I mentioned above: Chapter 26:
ענין הקדושה כפול הוא, דהיינו: תחלתו עבודה וסופו גמול, תחלתו השתדלות וסופו מתנה. והיינו: שתחלתו הוא מה שהאדם מקדש עצמו, וסופו מה שמקדשים אותו, והוא משז"ל (יומא לט א): אדם מקדש עצמו מעט, מקדשים אותו הרבה. מלמטה, מקדשים אותו מלמעלה
"The matter of holiness is dual. Its beginning is service [of G-d] while its end is reward; its beginning is exertion while its end is a [divine] gift. That is, its beginning is that which a person sanctifies themselves, while its end is their being sanctified. This is what our sages, of blessed memory, said: "if one sanctifies oneself a little, they become much sanctified. If one sanctifies oneself below, they become sanctified from above" (Talmud: Yomah 39a)."
So: To anyone who has an interest in this topic of "holiness": I encourage you to read Ramchal's Introduction, and Chapter 1.
https://www.sefaria.org.il/Mesillat_Yesharim?tab=contents
English: https://dafyomireview.com/mesilat.php
After reading that, you will be well-equipped to begin further research on the topic, or to actually implement his path - to follow a path of spirituality towards holiness, via personal growth.
Further reading: Another recommendation is the contemorary book "Living Inspired" by Rav Dr Akiva Tatz based on the teachings of HaRav Moshe Shapiro and others as passed to them by their great teachers.
Also: "Endless Light" by Rabbi David Aaron.
By the time you read these two books (after the Introduciton and at least Chapter 1 of Mesilat Yesharim), and hopefully implemented some of it, you'll have been led to other books and ways of growth, and if you have incorporated some of that you will be way ahead of me, and will certainly know how to continue without needing any of my recommendations.
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5. A possible example from this parsha: brotherly-love, kindness, as the key to spirituality
An example of how to be holy: read the passages to see that Ahron goes in and comes out:, and then Moses joins him, they go in and come out. Tradition has a question of why this double entry was needed, and introduces a deep message about this.
The relevant passages: Leviticus Chapter 9 וַיִּקְרָא
א וַיְהִי בַּיּוֹם הַשְּׁמִינִי קָרָא מֹשֶׁה לְאַהֲרֹן וּלְבָנָיו וּלְזִקְנֵי יִשְׂרָאֵל.
1 And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel;....
6 And Moses said: 'This is the thing which the LORD commanded that ye should do; that the glory of the LORD may appear unto you.'
AR: It seems thatthere is an explicit set of actions to take, and then the glory of God will appear. And then Aaron does all that he was told to do:
22 And Aaron lifted up his hands toward the people, and blessed them; and he came down from offering the sin-offering, and the burnt-offering, and the peace-offerings.
AR: So we see that Aaron completed what Moshe Rabenu had told him to do, yet the fire did not descend, the glory of God did not manifest. And then in the next passage Aaron re-enters, this time with Moses, and after THEY exit, the glory of God manifests and the fire descends:
23 And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the LORD appeared unto all the people.
24 And there came forth fire from before the LORD, and consumed upon the altar the burnt-offering and the fat; and when all the people saw it, they shouted, and fell on their faces.
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As we saw earlier, holiness is not an automatic process, and is not acquired simply, nor via an automatic result of some ritual. Ahron does everything right but the glory of God is not revealed. The commentators/medrash says that Ahron said to Moshe Rabenu, his brother, "you embarrassed me in front of everyone, I did it and it didn’t work, meaning I am not worthy” so Moshe Rabenu goes in and prays for his brother's success and merit, and then they are inside together, and go out together, and the fire comes down.
Perhaps the problem was that Moses told Ahron what to do and seemed to imply that the revelation was a given, ie can be taken for granted, automatic, after doing the specific service: [see passage 6 quoted above.]
In other words, perhaps Moshe Rabenu did not give over the subtle aspect correctly, (analogous but not quite, to Adam telling Eve not to touch), ie perhaps he should have stressed to Aaron that the revelation would depended on intention and spiritual preparation etc, and perhaps on performing a righteous act, and only then would it work., as Moses did in ensuring Aaron's honor. [Of course this is not our criticism of Moses, it is God via Moses teaching us, to learn from what they did, to benefit from this.] [Read the Traditional commentators about this incident.]
Divine revelation never is automatic, and so in this case it needed to be earned on the spot, and it was the close brotherly-caring as told by the medrash which tipped the scales.
Similarly for building the mishkan in general, which required work by individuals - inspired, passionate, dedicated, as detailed in the Torah - and where being inside the mishkan was not just to be located there, in a building, but rather was an active intense self-transformation, to serve as a vessel for the spirit of God.
Interpersonal ethics as the key to spirituality: In the situation described in our parsha, as part of the inauguration of the incredible mishkan, there was perhaps required an act of kindness and brotherly love. God told us in the Torah that we were taken out of Egypt for this, for God's spirit to rest on us in the mishkan, and as we know the exodus happened due to Moses and Ahron as the loving brothers, to overcome what had been caused by the brothers of Joseph who started the servitude in Egypt by selling him as a slave to Egypt.
Conclusion: May we be blessed to develop our character traits, to always treat others as befits beings created in the image of God, whose essence is 'the breath of God', and in this way to progressively become more holy (in the safest way), 'to be holy as/because God is Holy'.
See the first part here also: https://docs.google.com/document/d/1kUqUyPFi4LdKyZoFMXAT89wtsEv5Hcj-o7EdFKq1Bvo/edit
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Add (EDIT): Q: Why did M"R and Ahron look at the people .instead of at the mishkan?.. add psukim...
God said in various ways "build me a mishkan and my presence will rest in YOU". And on the day after the mishkan was completed, the first day of full functional ability, it was a great moment, to see whethe rindeed it had ben successful, and there was a fire from heaven etc and the presenc eof God manifested and the people were awed etc, and then later M"R and Ahron look to the people....ie not to the mishkan, because they wanted to see whether indeed the shechinah was in the people!
So it was not that instead of looking at the mishkan, it was the way of detemrinign whether the mishkan wa sindeed fulfiling its fucniton!
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new drush , incoporated above
Ahron does what M"R says, then they both go in and come out and the divine presence appears.
Meforshim ask why didn;t appear right after Ahron did what M"R said to do?
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כג וַיָּבֹא מֹשֶׁה וְאַהֲרֹן, אֶל-אֹהֶל מוֹעֵד, וַיֵּצְאוּ, וַיְבָרְכוּ אֶת-הָעָם; וַיֵּרָא כְבוֹד-יְהוָה, אֶל-כָּל-הָעָם.
23 And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the LORD appeared unto all the people.
א וַיְהִי, בַּיּוֹם הַשְּׁמִינִי, קָרָא מֹשֶׁה, לְאַהֲרֹן וּלְבָנָיו--וּלְזִקְנֵי, יִשְׂרָאֵל.
1 And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel;....
ה וַיִּקְחוּ, אֵת אֲשֶׁר צִוָּה מֹשֶׁה, אֶל-פְּנֵי, אֹהֶל מוֹעֵד; וַיִּקְרְבוּ, כָּל-הָעֵדָה, וַיַּעַמְדוּ, לִפְנֵי יְהוָה.
5 And they brought that which Moses commanded before the tent of meeting; and all the congregation drew near and stood before the LORD.
ו וַיֹּאמֶר מֹשֶׁה, זֶה הַדָּבָר אֲשֶׁר-צִוָּה יְהוָה תַּעֲשׂוּ--וְיֵרָא אֲלֵיכֶם, כְּבוֹד יְהוָה.
6 And Moses said: 'This is the thing which the LORD commanded that ye should do; that the glory of the LORD may appear unto you.'
ז וַיֹּאמֶר מֹשֶׁה אֶל-אַהֲרֹן, קְרַב אֶל-הַמִּזְבֵּחַ וַעֲשֵׂה אֶת-חַטָּאתְךָ וְאֶת-עֹלָתֶךָ, וְכַפֵּר בַּעַדְךָ, וּבְעַד הָעָם; וַעֲשֵׂה אֶת-קָרְבַּן הָעָם, וְכַפֵּר בַּעֲדָם, כַּאֲשֶׁר, צִוָּה יְהוָה.
7 And Moses said unto Aaron: 'Draw near unto the altar, and offer thy sin-offering, and thy burnt-offering, and make atonement for thyself, and for the people; and present the offering of the people, and make atonement for them; as the LORD commanded.'......
כא וְאֵת הֶחָזוֹת, וְאֵת שׁוֹק הַיָּמִין, הֵנִיף אַהֲרֹן תְּנוּפָה, לִפְנֵי יְהוָה--כַּאֲשֶׁר, צִוָּה מֹשֶׁה.
21 And the breasts and the right thigh Aaron waved for a wave-offering before the LORD; as Moses commanded.
כב וַיִּשָּׂא אַהֲרֹן אֶת-יָדָו אֶל-הָעָם, וַיְבָרְכֵם; וַיֵּרֶד, מֵעֲשֹׂת הַחַטָּאת וְהָעֹלָה--וְהַשְּׁלָמִים.
22 And Aaron lifted up his hands toward the people, and blessed them; and he came down from offering the sin-offering, and the burnt-offering, and the peace-offerings.
כג וַיָּבֹא מֹשֶׁה וְאַהֲרֹן, אֶל-אֹהֶל מוֹעֵד, וַיֵּצְאוּ, וַיְבָרְכוּ אֶת-הָעָם; וַיֵּרָא כְבוֹד-יְהוָה, אֶל-כָּל-הָעָם.
23 And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the LORD appeared unto all the people.
כד וַתֵּצֵא אֵשׁ, מִלִּפְנֵי יְהוָה, וַתֹּאכַל עַל-הַמִּזְבֵּחַ, אֶת-הָעֹלָה וְאֶת-הַחֲלָבִים; וַיַּרְא כָּל-הָעָם וַיָּרֹנּוּ, וַיִּפְּלוּ עַל-פְּנֵיהֶם.
24 And there came forth fire from before the LORD, and consumed upon the altar the burnt-offering and the fat; and when all the people saw it, they shouted, and fell on their faces.
The psukim of interest to search through to find a vort
א וַיִּקְחוּ בְנֵי-אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ, וַיִּתְּנוּ בָהֵן אֵשׁ, וַיָּשִׂימוּ עָלֶיהָ, קְטֹרֶת; וַיַּקְרִיבוּ לִפְנֵי יְהוָה, אֵשׁ זָרָה--אֲשֶׁר לֹא צִוָּה, אֹתָם.
1 And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them.
ב וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה, וַתֹּאכַל אוֹתָם; וַיָּמֻתוּ, לִפְנֵי יְהוָה.
2 And there came forth fire from before the LORD, and devoured them, and they died before the LORD.
ג וַיֹּאמֶר מֹשֶׁה אֶל-אַהֲרֹן, הוּא אֲשֶׁר-דִּבֶּר יְהוָה לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ, וְעַל-פְּנֵי כָל-הָעָם, אֶכָּבֵד; וַיִּדֹּם, אַהֲרֹן.
3 Then Moses said unto Aaron: 'This is it that the LORD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.' And Aaron held his peace.
ד וַיִּקְרָא מֹשֶׁה, אֶל-מִישָׁאֵל וְאֶל אֶלְצָפָן, בְּנֵי עֻזִּיאֵל, דֹּד אַהֲרֹן; וַיֹּאמֶר אֲלֵהֶם, קִרְבוּ שְׂאוּ אֶת-אֲחֵיכֶם מֵאֵת פְּנֵי-הַקֹּדֶשׁ, אֶל-מִחוּץ, לַמַּחֲנֶה.
4 And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them: 'Draw near, carry your brethren from before the sanctuary out of the camp.'
ה וַיִּקְרְבוּ, וַיִּשָּׂאֻם בְּכֻתֳּנֹתָם, אֶל-מִחוּץ, לַמַּחֲנֶה--כַּאֲשֶׁר, דִּבֶּר מֹשֶׁה.
5 So they drew near, and carried them in their tunics out of the camp, as Moses had said.
ו וַיֹּאמֶר מֹשֶׁה אֶל-אַהֲרֹן וּלְאֶלְעָזָר וּלְאִיתָמָר בָּנָיו רָאשֵׁיכֶם אַל-תִּפְרָעוּ וּבִגְדֵיכֶם לֹא-תִפְרֹמוּ, וְלֹא תָמֻתוּ, וְעַל כָּל-הָעֵדָה, יִקְצֹף; וַאֲחֵיכֶם, כָּל-בֵּית יִשְׂרָאֵל--יִבְכּוּ אֶת-הַשְּׂרֵפָה, אֲשֶׁר שָׂרַף יְהוָה.
6 And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons: 'Let not the hair of your heads go loose, neither rend your clothes, that ye die not, and that He be not wroth with all the congregation; but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.
ז וּמִפֶּתַח אֹהֶל מוֹעֵד לֹא תֵצְאוּ, פֶּן-תָּמֻתוּ--כִּי-שֶׁמֶן מִשְׁחַת יְהוָה, עֲלֵיכֶם; וַיַּעֲשׂוּ, כִּדְבַר מֹשֶׁה. {פ}
7 And ye shall not go out from the door of the tent of meeting, lest ye die; for the anointing oil of the LORD is upon you.' And they did according to the word of Moses. {P}
ח וַיְדַבֵּר יְהוָה, אֶל-אַהֲרֹן לֵאמֹר.
8 And the LORD spoke unto Aaron, saying:
ט יַיִן וְשֵׁכָר אַל-תֵּשְׁתְּ אַתָּה וּבָנֶיךָ אִתָּךְ, בְּבֹאֲכֶם אֶל-אֹהֶל מוֹעֵד--וְלֹא תָמֻתוּ: חֻקַּת עוֹלָם, לְדֹרֹתֵיכֶם.
9 'Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting, that ye die not; it shall be a statute forever throughout your generations.
י וּלְהַבְדִּיל, בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל, וּבֵין הַטָּמֵא, וּבֵין הַטָּהוֹר.
10 And that ye may put difference between the holy and the common, and between the unclean and the clean;
יא וּלְהוֹרֹת, אֶת-בְּנֵי יִשְׂרָאֵל--אֵת, כָּל-הַחֻקִּים, אֲשֶׁר דִּבֶּר יְהוָה אֲלֵיהֶם, בְּיַד-מֹשֶׁה. {פ}
11 and that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.' {P}
יב וַיְדַבֵּר מֹשֶׁה אֶל-אַהֲרֹן, וְאֶל אֶלְעָזָר וְאֶל-אִיתָמָר בָּנָיו הַנּוֹתָרִים, קְחוּ אֶת-הַמִּנְחָה הַנּוֹתֶרֶת מֵאִשֵּׁי יְהוָה, וְאִכְלוּהָ מַצּוֹת אֵצֶל הַמִּזְבֵּחַ: כִּי קֹדֶשׁ קָדָשִׁים, הִוא.
12 And Moses spoke unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left: 'Take the meal-offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar; for it is most holy.
יג וַאֲכַלְתֶּם אֹתָהּ, בְּמָקוֹם קָדוֹשׁ, כִּי חָקְךָ וְחָק-בָּנֶיךָ הִוא, מֵאִשֵּׁי יְהוָה: כִּי-כֵן, צֻוֵּיתִי.
13 And ye shall eat it in a holy place, because it is thy due, and thy sons' due, of the offerings of the LORD made by fire; for so I am commanded.
יד וְאֵת חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה, תֹּאכְלוּ בְּמָקוֹם טָהוֹר--אַתָּה, וּבָנֶיךָ וּבְנֹתֶיךָ אִתָּךְ: כִּי-חָקְךָ וְחָק-בָּנֶיךָ נִתְּנוּ, מִזִּבְחֵי שַׁלְמֵי בְּנֵי יִשְׂרָאֵל.
14 And the breast of waving and the thigh of heaving shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee; for they are given as thy due, and thy sons' due, out of the sacrifices of the peace-offerings of the children of Israel.
טו שׁוֹק הַתְּרוּמָה וַחֲזֵה הַתְּנוּפָה, עַל אִשֵּׁי הַחֲלָבִים יָבִיאוּ, לְהָנִיף תְּנוּפָה, לִפְנֵי יְהוָה; וְהָיָה לְךָ וּלְבָנֶיךָ אִתְּךָ, לְחָק-עוֹלָם, כַּאֲשֶׁר, צִוָּה יְהוָה.
15 The thigh of heaving and the breast of waving shall they bring with the offerings of the fat made by fire, to wave it for a wave-offering before the LORD; and it shall be thine, and thy sons' with thee, as a due for ever; as the LORD hath commanded.'
טז וְאֵת שְׂעִיר הַחַטָּאת, דָּרֹשׁ דָּרַשׁ מֹשֶׁה--וְהִנֵּה שֹׂרָף; וַיִּקְצֹף עַל-אֶלְעָזָר וְעַל-אִיתָמָר, בְּנֵי אַהֲרֹן, הַנּוֹתָרִם, לֵאמֹר.
16 And Moses diligently inquired for the goat of the sin-offering, and, behold, it was burnt; and he was angry with Eleazar and with Ithamar, the sons of Aaron that were left, saying:
יז מַדּוּעַ, לֹא-אֲכַלְתֶּם אֶת-הַחַטָּאת בִּמְקוֹם הַקֹּדֶשׁ--כִּי קֹדֶשׁ קָדָשִׁים, הִוא; וְאֹתָהּ נָתַן לָכֶם, לָשֵׂאת אֶת-עֲוֹן הָעֵדָה, לְכַפֵּר עֲלֵיהֶם, לִפְנֵי יְהוָה.
17 'Wherefore have ye not eaten the sin-offering in the place of the sanctuary, seeing it is most holy, and He hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?
יח הֵן לֹא-הוּבָא אֶת-דָּמָהּ, אֶל-הַקֹּדֶשׁ פְּנִימָה; אָכוֹל תֹּאכְלוּ אֹתָהּ בַּקֹּדֶשׁ, כַּאֲשֶׁר צִוֵּיתִי.
18 Behold, the blood of it was not brought into the sanctuary within; ye should certainly have eaten it in the sanctuary, as I commanded.'
יט וַיְדַבֵּר אַהֲרֹן אֶל-מֹשֶׁה, הֵן הַיּוֹם הִקְרִיבוּ אֶת-חַטָּאתָם וְאֶת-עֹלָתָם לִפְנֵי יְהוָה, וַתִּקְרֶאנָה אֹתִי, כָּאֵלֶּה; וְאָכַלְתִּי חַטָּאת הַיּוֹם, הַיִּיטַב בְּעֵינֵי יְהוָה.
19 And Aaron spoke unto Moses: 'Behold, this day have they offered their sin-offering and their burnt-offering before the LORD, and there have befallen me such things as these; and if I had eaten the sin-offering to-day, would it have been well-pleasing in the sight of the LORD?
כ וַיִּשְׁמַע מֹשֶׁה, וַיִּיטַב בְּעֵינָיו. {פ}
20 And when Moses heard that, it was well-pleasing in his sight. {P}
א וַיְדַבֵּר יְהוָה אֶל-מֹשֶׁה וְאֶל-אַהֲרֹן, לֵאמֹר אֲלֵהֶם.
1 And the LORD spoke unto Moses and to Aaron, saying unto them:
ב דַּבְּרוּ אֶל-בְּנֵי יִשְׂרָאֵל, לֵאמֹר: זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ, מִכָּל-הַבְּהֵמָה אֲשֶׁר עַל-הָאָרֶץ.
2 Speak unto the children of Israel, saying: These are the living things which ye may eat among all the beasts that are on the earth.
ג כֹּל מַפְרֶסֶת פַּרְסָה, וְשֹׁסַעַת שֶׁסַע פְּרָסֹת, מַעֲלַת גֵּרָה, בַּבְּהֵמָה--אֹתָהּ, תֹּאכֵלוּ.
3 Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat......
מא וְכָל-הַשֶּׁרֶץ, הַשֹּׁרֵץ עַל-הָאָרֶץ--שֶׁקֶץ הוּא, לֹא יֵאָכֵל.
41 And every swarming thing that swarmeth upon the earth is a detestable thing; it shall not be eaten.
מב כֹּל הוֹלֵךְ עַל-גָּחוֹן וְכֹל הוֹלֵךְ עַל-אַרְבַּע, עַד כָּל-מַרְבֵּה רַגְלַיִם, לְכָל-הַשֶּׁרֶץ, הַשֹּׁרֵץ עַל-הָאָרֶץ--לֹא תֹאכְלוּם, כִּי-שֶׁקֶץ הֵם.
42 Whatsoever goeth upon the belly, and whatsoever goeth upon all fours, or whatsoever hath many feet, even all swarming things that swarm upon the earth, them ye shall not eat; for they are a detestable thing.
מג אַל-תְּשַׁקְּצוּ, אֶת-נַפְשֹׁתֵיכֶם, בְּכָל-הַשֶּׁרֶץ, הַשֹּׁרֵץ; וְלֹא תִטַּמְּאוּ בָּהֶם, וְנִטְמֵתֶם בָּם.
43 Ye shall not make yourselves detestable with any swarming thing that swarmeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby.
מד כִּי אֲנִי יְהוָה, אֱלֹהֵיכֶם, וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים, כִּי קָדוֹשׁ אָנִי; וְלֹא תְטַמְּאוּ אֶת-נַפְשֹׁתֵיכֶם, בְּכָל-הַשֶּׁרֶץ הָרֹמֵשׂ עַל-הָאָרֶץ.
44 For I am the LORD your God; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth.
מה כִּי אֲנִי יְהוָה, הַמַּעֲלֶה אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, לִהְיֹת לָכֶם, לֵאלֹהִים; וִהְיִיתֶם קְדֹשִׁים, כִּי קָדוֹשׁ אָנִי.
45 For I am the LORD that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy.
מו זֹאת תּוֹרַת הַבְּהֵמָה, וְהָעוֹף, וְכֹל נֶפֶשׁ הַחַיָּה, הָרֹמֶשֶׂת בַּמָּיִם; וּלְכָל-נֶפֶשׁ, הַשֹּׁרֶצֶת עַל-הָאָרֶץ.
46 This is the law of the beast, and of the fowl, and of every living creature that moveth in the waters, and of every creature that swarmeth upon the earth;
מז לְהַבְדִּיל, בֵּין הַטָּמֵא וּבֵין הַטָּהֹר; וּבֵין הַחַיָּה, הַנֶּאֱכֶלֶת, וּבֵין הַחַיָּה, אֲשֶׁר לֹא תֵאָכֵל. {פ}
47 to make a difference between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten. {P}