Parashat Shemini 5786 – 04/11/2026
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 has a bit more to say about angels and the laws of nature:
We have explained the equivocality of the term angel and that it includes the intellects, the spheres, and the elements, inasmuch as all of them carry out orders. Do not think, however, that the spheres or the intellects have the same rank as the other corporeal forces, which are a thing of nature and do not apprehend their acts. For the spheres and the intellects apprehend their acts, choose freely, and govern, but in a way that is not like free choice and our governance, which deal wholly with things that are produced anew. The Torah has by its letter expressed several notions that drew our attention to this. Thus the angel says to Lot [Gen 19:22]: For I cannot do anything, and so on, and again in order to deliver him, he says to him [Gen 19:21]: Behold, I have accepted thee concerning this thing also. Scripture also says [Ex 23:21]: Take heed to him, and hearken unto his voice. Be not rebellious against him; for he will not pardon your transgression; for My Name is in him. All this indicates to you that they’ apprehend their acts and have will and free choice with regard to the governance committed to them, just as we have will with regard to that which from the foundation of our existence has been committed to us and given over to our power. Only we sometimes do things that are more defective than other things, and our governance and our action are preceded by privations; whereas the intellects and the spheres are not like that, but always do that which is good, and only that which is good is with them, as we shall explain in several chapters; and all that they have exists always in perfection and in actu since they have come into existence.
What stands out to me in this passage is that Rambam makes a distinction between laws of nature that are simply “a thing of nature and do not apprehend their acts,” and “higher” laws of nature, which do have intellect (and presumably mind as well, at least in modern terms) and do “apprehend their acts.” In other words, these higher laws of nature have some sort of Self-referral consciousness, in the same way that we do.
These “higher” angel also have some degree of free will, as the verses in the story of Lot and the destruction of Sodom and Gomorrah. This also goes to the distinction between “things of nature” and beings with intellect. It is commonly understood that angels have no free will at all – they are created for a specific task and can only carry out that task exactly as they have been assigned. Our Sages tell us that no angel can be assigned two tasks, nor can two angels be assigned to one task. In other words, these angels are what we would call the laws of physics, or the laws of chemistry, for example. They are immutable, and they correspond to Gd’s Attribute of Strict Justice (midat haDin). This Attribute is exacting in its operation. As we have discussed in previous entries in this series, if a person steps off a cliff, Gd forbid, the law of gravity will take the person to the bottom of the cliff, completely indifferent to their moral character or past good deeds. (Wile E. Coyote excepted of course.)
It appears that the “higher” angels do have some free will, as Rambam notes in the quotes he gives. There is a Midrash that states that the angels went to Sodom and said that “they” would destroy the place. Later, they had to admit that “I cannot do anything until you leave the city.” In fact, according to this Midrash, the angel was punished for arrogating to himself the ability to destroy the city, when that actually was Gd’s prerogative. The angel was just a messenger, assigned to a specific task. But he had free enough will to misspeak! This opens them up to punishment, and presumably reward, although these a completely spiritual rewards – namely closeness to Gd. Similarly, punishment is estrangement from Gd. This should not be surprising, as closeness to Gd or the opposite are the most profound reward any human being could get – it’s just that we are so much less aware of where we stand in relation to Gd, that changes in our spiritual standing are often not obvious to us.
Now Rambam goes on to say that the angels that have free will “always do that which is good, and only that which is good is with them.” In other words, they have free will in that they could violate Gd’s will / laws of nature, but they never do. Is this really free will? This is a question that applies equally to an enlightened person, who also has free will, but never uses it in a way that violates natural law – that goes against the invincible force of cosmic evolution. The best explanation I have heard (and I don’t remember if I heard it from Maharishi or from the rabbinic literature) is this. We have the free will to put our hand in a fire, but we never do so, because we are aware of the severe, negative consequences of doing so. In the same way, the greatest good for both the angels and the enlightened people is closeness to Gd, and violation of the laws of nature creates a barrier between the individual and Gd. This estrangement is the ultimate punishment for any being that has experienced Gd’s closeness.
Is there a difference then, between an angel and an enlightened person? On this I can only speculate, and perhaps be the fool who rushes in where angels fear to tread. But if an angel can speak presumptuously, as the Midrash I quoted seems to say, then it has the capability of violating some of the laws of nature, even if the violation is only slight (especially compared to our everyday violations). But in that case, an enlightened person, who, according to Maharishi, cannot violate the laws of nature, would actually be superior to the angels. Now Maharishi has said that a human being, who can evolve and progress, is actually in a better situation than the angels, who do not – Maharishi said that the celestial level is so beautiful they won’t close their eyes and meditate! (Perhaps he said this jocularly.) In Jewish thought we have the same idea – angels are called omdim / “those who stand” while people are called holchim / “those who go.” People can grow spiritually, while angels simply do their job and do not grow.
Creation is structured in layers, from the transcendent to the celestial to the gross, physical level. There are beings on all these levels. In most cases, those beings are locked into their spiritual state. Human beings are in the unique position of being able to use our free will to grow and expand spiritually. This puts a great responsibility on us to use this capability to its maximum. If we don’t, in the words of Guru Dev, we will have “sold a diamond for the price of spinach.”
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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 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 has begun 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.
Baruch HaShem