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Parashat Shemini 5783 — 04/15/2023

Parashat Shemini 5783 — 04/15/2023

Beginning with Bereishit 5781 (17 October 2020) we embarked on a new format. We will be considering Rambam’s (Maimonides’) great philosophical work Moreh Nevukim (Guide for the Perplexed) in the light of the knowledge of Vedic Science as expounded by Maharishi Mahesh Yogi. The individual essays will therefore not necessarily have anything to do with the weekly Torah portion, although certainly there will be plenty of references to the Torah, the rest of the Bible, and to the Rabbinic literature. For Bereishit we described the project. The next four parshiyyot, Noach through Chayei Sarah, laid out a foundational understanding of Vedic Science, to the degree I am capable of doing so. Beginning with Toledot we started examining Moreh Nevukim.

Vayikra 9:1-11:47

For the next several chapters Rambam returns to elucidating various terms used about Gd that might call into question Gd’s Unity and Singularity. Chapter 37 discusses the root panim = “face.” (This is the same as the Yiddish punim as in shayne punim = “pretty face.” You heard this from at least one aunt during your childhood.) Note that panim is a plural form, and takes plural forms of verbs and adjectives in Hebrew. I don’t know the significance of this, nor have I seen Rambam address it. Perhaps it has something to do with the fact that we may present different faces to different people in different situations. Other examples of singular nouns having plural form include mayim = “water,” and Elokim = Gd. The latter word can be translated as “judges” or “powers” – both intrinsically plural – and there are such uses in Torah (where there is a Masoretic note that indicates that this instance is not a name of Gd). It does not indicate plurality in Gd’s nature, any more than Queen Victoria’s use of the “royal ‘we’” (We are not amused …) indicates schizophrenia on the part of her late Majesty.

Face [panim] is an equivocal term, its equivocality being mostly with respect to its figurative use. It is the term designating the face of all living beings. Thus, And all faces are turned into paleness [Jer. 20:6]; Wherefore are your faces so sad [Gen. 40:7]. This use is frequent.

There doesn’t seem to be a problem here, as long as the term is used regarding created beings. Most animals have faces, and some of them are very cute judging by the videos on the internet. Certainly, human beings have faces, and it is through reading faces that we learn to recognize people and begin to be able to discern their moods. Rambam continues:

It is also a term denoting anger. Thus: And her face was gone [I Sam 1:18]. The term is frequently used in this sense to denote the anger and wrath of Gd. Thus: The face of the Lord hath divided them [Lam 4:16]; The face of the Lord is against them that do evil [Ps 34:17]; My face shall go, and I will give thee rest [Ex 33:14]; Then I will set My face against that man and his family [Lev. 20:5]. This use is frequent.

When an English speaker gets angry with someone, he “gets in their face.” Think of a drill sergeant chewing out a recruit from two inches away. This is of course a figurative use of the term, but then the whole idea of Gd’s being angry is figurative as well. A few notes on Rambam’s choice of verses: And her face was gone [I Sam 1:18] refers to Chana, the mother of the prophet Shmuel. She had been earnestly praying for a child, and Eli, the priest, mistook her for a drunk. She corrects him and he blesses her and she goes her way. One could read anger into her response, but it’s not clear that it’s necessarily so. Artscroll translates: Then the woman went on her way and she ate [RAR: her appetite returned when Eli put her mind to rest], and no longer had the same look on her face. It is not clear to me why Rambam chose this verse to make his point.

Similarly, in Exodus 33:14, this is the conversation between Moshe Rabbeinu and Gd after the sin of the golden calf. Moshe is pleading with Gd to accompany the people Himself (rather than sending an angel), and Gd responds that His “Face” will go and give you (singular, presumably referring to Moshe) rest. Again, it is not clear that anger is implied, and Artscroll translates simply: My Presence will go and provide you rest. Moshe’s reply is: If your “Face” does not go with us, don’t bring us up from here [RAR: i.e. from Mt. Sinai]. It would be very odd of Moshe to ask Gd to be sure to send His anger along with the people on their journey to the Land of Israel, and Artscroll again translates If your Presence does not go along, do not bring us forward from here. Again, it is not clear to me that this verse makes Rambam’s point at all.

It is clear that when “Face” has a preposition after it (e.g. I will set My Face against that man…) that it does indicate anger, perhaps similar to the English “get in someone’s face.” Certainly, a face can express anger; it can express many other emotions as well.

Rambam continues:

It is also a term denoting the presence and station of an individual. Thus, He settled in the face of all his brethren [Gen 25:18, referring to Yishmael]; And in the face of all the people, I will be glorified [Lev 10:3, referring to Moshe’s words of comfort to his brother Aharon after the death of Aharon’s two older sons when they brought strange fire before the Lord and they died ] – meaning, while they are present; Surely he will blaspheme Thee to Thy Face [Job 1:11 – this is the Satan predicting that if he afflicts Job, Job won’t be so very righteous after all] – meaning, while Thou art present and existent. In this sense it is said: And the Lord spoke unto Moses face to face [Ex. 33:11 – note that this is the same passage as the one above where I argued that “Face” did not mean anger, as it clearly doesn’t here] – which means, as a presence to a presence without an intermediary, as is said: Come, let us look one another in the face [II Kings 14:8 – Artscroll translates in context: Let us confront one another [in battle] .]

Now we are getting to perhaps the most interesting part of Rambam’s discussion. “Face” refers to Gd’s “Presence.” What do we mean when we speak of Gd’s Presence? Remember that Gd is completely transcendent – He is the “Place” of the world, the world is not His place as our Sages put it. Yet it is clear that we do, at times, feel close to Gd, that Gd is present in our life. And at times, some people even feel that they are receiving direct communication from Gd, as did Moshe Rabbeinu often, and the entire Jewish people at Mt. Sinai and also at the splitting of the Sea. How can this be, if Gd is in the transcendent? Of course, this is not a question that is unique to Rambam, or even to Judaism.  It is a fundamental question about the relationship between the transcendent and creation – how can they coexist?

I think we can begin to formulate an answer by remembering our analogy with the Unified Field of physics. This field has various modes of vibration, and the different modes correspond to the different types of particles of which the universe is composed. Thus, every part of creation, and the entirety of creation for that matter, is a very complex and variegated pattern of vibration of this one Unified Field. That is to say, all of creation is within the Unified Field; which itself may transcend creation, but is at the same time intimately connected to it.

Similarly, Gd created from within Himself. Gd said “Let there be light” – to whom did He say this? Only to Himself, there was no other choice. Based on His self-referral nature, creation appeared within Himself – where else could it be? Only within Gd, there is no other place. Our Sages say that Gd “contracted Himself” to “leave room” for finite creation, but this is just language to try to explain the paradox of a transcendental Gd Who is involved with His creation. In reality, Gd does not have to contract Himself; all creation fits very nicely within Him, without disturbing His transcendental nature one bit.

But if the world is present within Gd, how can we feel His presence? I think the answer lies in our ability to transcend thought and experience Pure Consciousness, which is the transcendent. In some ways, Pure Consciousness expresses its own self-referral nature purely within itself, but it also expresses it through the human nervous system. We are able to experience Transcendental Consciousness when the nervous system adopts a particular style of functioning that reflects Transcendental Consciousness. Our individuality becomes the transcendent, and we know Gd from “inside” as it were. Perhaps this is what Torah means when it talks about knowing Gd “face to face.”

Rambam has more to say about “face,” and we will take that up next week, Gd willing.

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Commentary by Steve Sufian

Parashat Shemini

Shemini means “eighth.” In this parshah, we learn that Aaron completed his seven days after being initiated by Gd through Moses as High Priest of Israel; on the eighth, he performed his first service as High Priest:

“…And the glory of the Lord appeared to all the people.” Leviticus 9:23 (chabad.org).

Aaron made his own offerings (“korbanot,” drawing near) and also those of the people in the correct way and the glory of the Lord appeared to all the people.

This is the world we want today and always, a world in which all leaders and all people-all included, none left out – are properly prepared to draw near and to experience the glory of Gd and as they experience the experience becomes available to all the people.

Leviticus, 9:24.

“And fire went forth from before the Lrd and consumed the burnt offering and the fats upon the alter, and all the people saw, sang praises, and fell upon their faces” (translation, chabad.org)

The symbolism of “eighth,” as chabad.org presents it, appeals to me: eight symbolizes Gd beyond the seven days of creation [if we include the seventh day of “rest”] and, therefore, knowable only by Gd, beyond comprehension by the creation.

On the eighth day, we would have Gd as Kaddish says about Gd: above and beyond any praise or blessing we can utter in the world.

After seven days of Aaron and his sons preparing to be installed as High Priest and priests, on the eighth they are installed.

Aaron is fulfilled and he and all the Children of Israel see the Glory of the Lrd; also on this day, two of Aaron’s sons are consumed by the same Fire of Gd that consumed the offerings of Aaron and the people. Both events occur on the same day, indicating the unknowableness of Gd. Torah says this was because they offered “strange fire” which Gd had not commanded; some rabbis say it was because they were drunk; other rabbis say it was because they were great and Gd sanctified the Tabernacle through them. We have diverse views, consistent with the symbolism of eight as Gd being beyond description or human understanding.

Bob Rabinoff adds that the bris occurs on the 8th day of a male baby’s physical existence. The foreskin is removed and the baby is considered to be a partner with Gd. Why the eighth day? Why the foreskin removal? Knowable only to Gd. (Though Bob R suggests the foreskin is a blockage that prevents us from transcending and reaching the 8.)

Consistent with this interpretation of Gd beyond understanding is the description in this parshah of dietary laws, particularly what animals, birds, fish, insects are clean and which are not to be eaten.

Discussions I have seen on this indicate that the reasons for the categorizing are not understandable simply from a human zoological view but they are known only to Gd and we must have faith in them and thus to be holy as Gd is Holy.

So it is up to us to live pure lives, to serve as High Priests within the Temple that is our own body and personality, to offer our lives to Gd, Totality beyond words to describe or understand, and to enjoy the unfoldment of Gd’s glory within us and around us, everywhere. Everywhere. For everyone. Offering our lives to Gd is not dissolving and disappearing from existence: it is being restored to the Full Awareness that we individual personalities are, were and always will be, roles that Gd plays within Gd. Gd is One without a Second and with our offering we dissolve the duality and are restored to Oneness.

Passover was a lovely time that helped us specially to do this. It was a good time to pass over limits, to let death and ignorance pass over us and to experience immortality in enlightenment and perfect health.

Baruch HaShem