Parashat Shemini 5784 — 04/06/2024
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
Rambam now turns his attention to a further elucidation of negative attributes. Just to reset our map of where Rambam seems to be going with this, in this first part of his treatise he is working to dispel false notions about Gd brought about by our use of anthropomorphic language (Gd’s Hands, Feet, etc.) and other linguistic constructions (Gd is Merciful). All these ideas define and limit Gd, which is obviously inappropriate and misleading. Why do we use these expressions then? I think the answer to that is that we have no choice. We have only language to communicate with one another, and to express our understanding.
Fortunately, although we cannot define the infinite, we can experience it directly by allowing the mind to settle down completely and experience Pure Consciousness. As we experience Pure Consciousness more and more, we become familiar with Pure Consciousness, and with its self-referral nature, which gives rise to the dynamics of creation within Pure Consciousness, as we have discussed earlier in our discussions. But this knowledge is purely internal, something that we know because it is Self-knowledge. It can be expressed in language; this is what the Veda is. But that language can only be properly understood by someone who has the same experience of the internal dynamics of his own consciousness. In order to project this knowledge down to a level where it can be understood by people whose consciousness is still developing, and who can be inspired and uplifted by it, we still need the kind of ordinary language that Rambam is discussing.
As for the negative attributes, they are those that must be used in order to conduct the mind toward that which must be believed with regard to Him, may He be exalted, for no notion of multiplicity can attach to Him in any respect on account of them; and, moreover, they conduct the mind toward the utmost reach that man may attain in the apprehension of Him, may He be exalted. For instance, it has been demonstrated to us that it is necessary that something exists other than those essences apprehended by means of the senses and whose knowledge is encompassed by means of the intellect. Of this thing we say that it exists, the meaning being that its nonexistence is impossible. We apprehend further that this being is not like the being of the elements, for example, which are dead bodies. We say accordingly that this being is living, the meaning being that He, may He be exalted, is not dead. We apprehend further that this being is not like the being of the heaven, which is a living body. We say accordingly that He is not a body. We apprehend further that this being is not like the being of the intellect, which is neither a body nor dead, but is caused. We say accordingly that He, may He be exalted, is eternal, the meaning being that He has no cause that has brought Him into existence.
Rambam now finds a positive use for the negative attributes. They are a means to lead the mind to the closest apprehension of Gd’s nature humanly possible. For example, behind all the things that exist (in creation), there has to be something whose existence is necessary and is the basis of all existent things. We say (perhaps sloppily) that this necessary existent exists, “the meaning being that its nonexistence is impossible.” In other words, Gd’s necessary existence is completely unlike our, contingent existence, and consequently we get a better handle on what it means that Gd exists by coming from the side of a double negation – negating the possibility that Gd does not exist.
I think there are two ways of approaching this idea. First, we commonly say some specific, created thing exists, so when we use that word in the positive sense it brings to mind connotations that are inappropriate to something that transcends the creation and whose existence is the basis of individual existences, but has essentially nothing in common with those existences. A second approach might be this: the transcendent has all specifics abstracted away – it has no accidents to use the language of philosophy. Therefore, one way to approach the transcendent is to enumerate the things that it is not. “It’s not this, not this, not this…”
On an intellectual level this is like the process of transcending in TM. In TM the mind settles down to deeper and more abstract levels of thought – levels that are less specific and less bounded – not this, not this, not this, until the mind transcends even the faintest, most abstract level of thought and reaches the transcendent directly. I think this “negative attribute” approach to the transcendent Gd is analogous to this process of transcending. Of course, since it’s intellectual, it isn’t clear whether there is any direct experience of transcending, and in any event, the intellect, which distinguishes things, can only stand at the door of the transcendent, in which there are no “things” to distinguish between.
It appears that Rambam recognizes this limitation of the intellect in cognizing the transcendent. I’ll close with his almost lyrical words:
What then should be the state of our intellects when they aspire to apprehend Him who is without matter and is simple to the utmost degree of simplicity, Him whose existence is necessary, Him who has no cause and to whom no notion attaches that is superadded to His essence, which is perfect – the meaning of its perfection being, as we have made clear, that all deficiencies are negated with respect to it – we who only apprehend the fact that He is? There is accordingly an existent whom none of the existent things that He has brought into existence resembles, and who has nothing in common with them in any respect; in reference to whom there is no multiplicity or incapacity to bring into existence things other than He; whose relation to the world is that of a captain to his ship. Even this is not the true relation and a correct likeness, for this likeness has been used in order to lead the mind toward the view that He, may He be exalted, governs the existent things, the meaning of this being that He procures their existence and watches over their order as it ought to be watched over. This notion will be made clear more completely than it is here.
Glory then to Him who is such that when the intellects contemplate His essence, their apprehension turns into incapacity, and when they contemplate the proceeding of His actions from His will, their knowledge turns into ignorance; and when the tongues aspire to magnify Him by means of attributive qualifications, all eloquence turns into weariness and incapacity!
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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 Lrd 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 people, all souls.
Leviticus, 9:24.
“And fire went forth from before the Lrd and consumed the burnt offering and the fats upon the altar, 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.
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 starts soon and it is a lovely time that helps us specially to do this. It is a good time to pass over limits, to let death and ignorance pass over us and to experience immortality in enlightenment and perfect health.
Chag Pesach Sameach
Happy Passover. Happy Holiday.
Baruch HaShem