וַיְהִי בַּיּוֹם הַשְּׁמִינִי קָרָא מֹשֶׁה לְאַהֲרֹן וּלְבָנָיו וּלְזִקְנֵי יִשְׂרָאֵל. (ויקרא ט, א).
As you all know, I am a baker by profession who frequently uses all types of confiture. However, if you are thinking that this shiur is going to be all about the famous Israeli brand of confiture "778", you are going to be disappointed. I want to discuss another connotation of the number 778, but before doing so, a short introduction is necessary, to explain the difference between the spiritual significance of the number seven and the number eight.
Our parsha begins with a reference to the eighth day. Which "eighth" day? Rashi on this passuk says that it was the eighth day immediately following the seven days of the "miluim".
Before the Mishkan was inaugurated on Rosh Chodesh Nisan (the eighth day referred to above) it was preceded by seven days during which Moshe repeatedly assembled and dismantled the Mishkan and brought korbanot. In a previous shiur (Shmot 2023) we discussed how Moshe initially refused when HKB"H commanded him to return to Egypt to redeem Am Yisrael and as a result was punished by forfeiting the position of Kohen Gadol to his brother Aharon. Despite this, HKB"H allowed Moshe to serve as Kohen Gadol for the seven days of the "miluim", before handing the reins over to Aharon.
R' Bachyei on this passuk says that the number eight is central to the Mishkan/Mikdash. There are eight בִּגְדֵי כְּהֻנָּה worn by the Kohen Gadol. The שֶׁמֶן הַמִּשְׁחָה and the קְטֹרֶת (together) contain eight ingredients (those specified in the Torah). There were eight "poles", בַּדִּים, to carry the Aron, Shulchan, Mizbeach Ha'Ketoret and Mizbeach Ha'Olah (two each). An animal was only allowed to be brought as a korban from the eighth day onwards after its birth. There were eight musical instrument to accompany the שִׁירַת הַלְּוִיִּים.
What is so special about the number eight?
The Kli Yakar on our passuk above says that during the seven days of the "miluim" HKB"H's Shechina did not descend upon the Mishkan, only on the eighth day did the Shechina descend. The reason it only happened on the eighth day is that the number seven is חוֹל and the number eight is קֹדֶשׁ.
This is a very surprising statement by the Kli Yakar, that the number seven is regarded as something חוֹל and not holy, like the number eight. What about Shabbat? (the 7th day), what about Shmita? (the 7th year), etc. are these not holy?
In order to understand what the Kli Yakar means, we need to examine his reference to a Midrash (ילקוט שמעוני, שמות, רמא) that talks about Shirat HaYam.
The Midrash says that Shirat HaYam begins with the word אָז, because this word was a cornerstone at many definitive junctures in Moshe Rabbeinu's life. When Moshe returned with Tzipporah and his two sons to Egypt, he almost died because he did not circumcise his son Eliezer in a timely fashion and Tzipporah saved him וַיִּרֶף מִמֶּנּוּ אָז אָמְרָה חֲתַן דָּמִים לַמּוּלֹת (שמות ד, כו). When Pharaoh made things more difficult for Bnei Yisrael, Moshe complained to HKB"H וּמֵאָז בָּאתִי אֶל פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ הֵרַע לָעָם הַזֶּה (שמות ה, כג).
When Moshe sang Shirat Hayam after the splitting of the Red Sea יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל (שמות טו, א) אָז. Moshe allotted three cities of refuge יַבְדִּיל מֹשֶׁה שָׁלֹשׁ עָרִים (דברים ד, מא)אָז. There is an additional one that the Midrash does not mention - when HKB"H commanded Moshe to return to Egypt to redeem Am Yisrael, Moshe declined because of his speech impediment לֹא אִישׁ דְּבָרִים אָנֹכִי גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם גַּם מֵאָז דַּבֶּרְךָ אֶל עַבְדֶּךָ כִּי כְבַד פֶּה וּכְבַד לָשׁוֹן אָנֹכִי (שמות ד, י).
However, says the Midrash, it is not simply that use was made of this word throughout Moshe's life, the word אז has a deeper meaning, it is the concept of א' רוֹכֵב עַל ז', "One 'riding' on seven".
The Kli Yakar explains briefly what this means, that it refers to HKB"H (One), "riding" or ruling over - seven, i.e HKB"H ruling over the seven planets, (represented by the rashei teivot שצמ-חנכל i.e - שבְּתַאי, צֶדֶק, מַאְדִּים, חַמָּה, נֹגַהּ, כּוֹכָב, לְבָנָה) and all the other creations that were created during the seven days of Creation.
The Kli Yakar specifically mentions the planets, but there are numerous other examples - like the seven levels in Heaven, שִׁבְעָה רְקִיעִים (וִילוֹן, רָקִיעַ, שְׁחָקִים, זְבוּל, מָעוֹן, מָכוֹן, עֲרָבוֹת), over which HKB"H presides. Another example is the sprinkling of the blood in the Mikdash on Yom Kippur אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה (יומא ה, ד).
While the Kli Yakar is specific in his reference, the Maharal is more general. According to the Maharal, the number seven refers to the natural order of things, the laws of nature, while the number eight refers to something that is above/beyond the laws of nature –
וְיֵשׁ מִן תְּחִלַּת הַמִּזְמוֹר (תהילים יט, ח) עַד תּוֹרַת ה' תְּמִימָה ז' פְּסוּקִים, כִּי הַנְהָגַת הַטֶּבַע נִבְרָא בְּשִׁבְעַת יְמֵי בְּרֵאשִׁית, וְאִלּוּ הַתּוֹרָה הִיא עַל הַטֶּבַע, וְהִיא מִדַּרְגָּה שְׁמִינִית, וְעַל פִּי טַעַם זֶה מִזְמוֹר (תהילים קיט, א) אַשְׁרֵי תְּמִימֵי דֶּרֶךְ שֶׁהוּסַד עַל הַתּוֹרָה יֵשׁ בּוֹ שְׁמוֹנָה אַלְפָא בֵּיתִין, שֶׁהַתּוֹרָה הִיא מִדַּרְגָּה שְׁמִינִית, שֶׁהִיא עַל הַטֶּבַע שֶׁנִּבְרָא בְּשִׁבְעַת יְמֵי בְּרֵאשִׁית, וְכֵן כָּל דָּבָר שֶׁהוּא עַל הַטֶּבַע, וְהוּא תִּקּוּן מָה שֶׁחָסֵר הַטֶּבַע, הוּא אַחַר הַשִּׁבְעָה, וְזֶה טַעַם מִלָּה בִּשְׁמִינִית (תפארת ישראל, פרק ב).
HKB"H created the natural world in seven days (both the Kli Yakar and the Maharal include the 7th day, Shabbat, as part of Creation). However, the Torah preceded the Creation, by 974 generations (Shabbat 88b), it is not part of the natural world, it is beyond the natural order of things and comes to supplement that which is lacking in the natural world.
This is what the Kli Yakar means by חוֹל - the natural world, he is not chas vechalila saying that Shabbat is not holy, but rather that it is part of the natural order. R' Shimshon Rafael Hirsch (ויקרא כו, יח) says that the number seven represents perfection in the natural world, the highest level in the natural order of things. This is why Shabbat is holy, why Shmita is holy etc.
The Maharal (ibid.) continues to say that since the number seven represents the natural world, this is why this number appears repeatedly in this context. A few examples – the seven nations in Canaan before Am Yisrael conquered Eretz Yisrael, who are the roots of the seventy nations of the world. These nations are commanded to observe seven Noahide laws.
However, there is something beyond the natural order and that is the number eight. This is what the Kli Yakar means by קֹדֶשׁ.
HKB"H is the number eight, "One 'riding' on seven". It is therefore not surprising that the number 8 is also the symbol for infinity, just as HKB"H is infinite. This is the reason, according to the Kli Yakar, that the Shechina descended in the Mishkan only on the eighth day, because the eighth day is קֹדֶשׁ, it is beyond the natural order.
The Torah is also the number eight, beyond the natural order. This is why the Torah was given after the forty-nine (7 X 7) days of the Omer, on the following day, Shavuot - the eighth day, עֲצֶרֶת. This is also why we celebrate Simchat Torah on the eighth day of Sukkot, שְׁמִינִי עֲצֶרֶת. This is why during the seven days of Sukkot we bring korbanot of 70 oxen, symbolizing the 70 nations (Sukka 55b), but on שְׁמִינִי עֲצֶרֶת, Simchat Torah, the eighth day, we bring a korban of only one ox, symbolizing the number eight - א' רוֹכֵב עַל ז'. The Torah is also called הוֹד (ילקוט שמעוני, תהלים, רמז תרמא), the eighth of the Ten Sfirot.
Am Yisrael, who are connected to HKB"H and the Torah, are also the number eight, beyond the natural order. The letters שְׁמֹנֶה are also the letters of נְשָׁמָה. This is why our covenant with HKB"H begins on the eighth day, through the בְּרִית מִילָה. Am Yisrael are not limited by the natural order, we are beyond the natural order, in the realm of miracles (for example Channukah – eight days). This is why we wear Tzitzit with eight threads, because the Tzitzit give us miraculous protection, beyond the natural order.
The Mishkan/Mikdash, the physical connection point between Am Yisrael and HKB"H revolves around the number eight (see R' Bachyei above) and is beyond the laws of nature (Avot 5, 5).
The miraculous eighth day, following the seven days of the "miluim" (the preparation for the inauguration of the Mishkan), was the day that Aharon and his sons began their avodah. It was a new beginning, signaling HKB"H's forgiveness for the sin of the egel. It was on this day that the Shechina descended on the Mishkan, the day that Am Yisrael were once again reconnected with HKB"H on a level beyond the natural order, a reset of the world to the time of Creation.
There is a profound practical נָפְקָא מִינָהּ in this. All the preparation and theory, the seven days of the "miluim" - are bound by the laws of nature. It is only when we begin to apply them in practice, by actually doing avodah, on the eighth day, do we transcend the natural order and enter the realm of the miraculous. How often do we daven to HKB"H to perform miracles for us, regarding health, wealth, shidduchim, children etc. To facilitate the miracle, we need to step out of the theory and begin the practice. This is what HKB"H said to Moshe at Yam Suf, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ (שמות יד, טו) - start working! This is how we merit miracles.
Davka on this miraculous day, the eighth day - the two sons of Aharon, Nadav and Avihu perished וַיַּקְרִבוּ לִפְנֵי ה' אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם (ויקרא י, א). How are we to understand this?
The Midrash (ויקרא רבה, פרשה כ) lists eight possible reasons that Nadav and Avihu died – eight!
1. הוֹרוּ הֲלָכָה בִּפְנֵי מֹשֶׁה רַבָּן
2. אָמְרוּ אֵימָתַי יָמוּתוּ שְׁנֵי זְקֵנִים הַלָּלוּ וַאֲנִי וְאַתָּה נַנְהִיג אֶת הַדּוֹר
3. נִכְנְסוּ לְקֹדֶשׁ הַקָּדָשִׁים
4. נִכְנְסוּ פְּרוּעֵי רֹאשׁ
5. נִכְנְסוּ שְׁתוּיֵי יַיִן
6. נִכְנְסוּ מְחֻסְּרֵי בְּגָדִים
7. לֹא נָשְׂאוּ נָשִׁים
8. לֹא נָטְלוּ עֵצָה
The various Mefarshim, quoting this Midrash, say the reason they died was one of these above eight reasons - either/or. What if the reason they died was because of all eight simultaneously? Perhaps it had to be all eight, because only eight is miraculous and can result in a miracle!
According to Meir Panim (פרק טו, עמ' קעד), the reason that Nadav and Avihu died was atonement for the sin of Adam and Chava and that the eight above components parallel eight components of the sin with the עֵץ הַדַּעַת (see shiur on Metzorah 2022).וַיַּקְרִבוּ לִפְנֵי ה' אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם is not referring to Nadav and Avihu but to Adam and Chava! In order to restore HKB"H's Shechina to the world, as it was in Gan Eden, Nadav and Avihu had to do כַּפָּרָה for the sin that distanced the Shechina in the first place.
Just like the עֲשָׂרָה הֲרוּגֵי מַלְכוּת perished עַל קִדּוּשׁ ה' to atone for the sin of selling Yosef, so too did Nadav and Avihu perish to facilitate this miracle. This is what Moshe said to Aharon בִּקְרֹבַי אֶקָּדֵשׁ (ויקרא י, ג). Nadav and Avihu did not sin, they willingly sacrificed their lives עַל קִדּוּשׁ ה'. This is why the Zohar HaKadosh (פרשת אחרי מות) says that anyone who sheds a tear for the tzaddikim Nadav and Avihu on Yom Kippur when we read about their deaths, are forgiven of all sins, are assured of having children and are assured that their children will not die in their lifetime. We have no conception of the greatness of Nadav and Avihu.
After that introduction we can now begin the shiur.
Next week we will celebrate Yom Ha'atzmaut, the 77th anniversary of the establishment of the State of Israel.
We have returned to our ancestral homeland after 1878 years of exile and persecution (70 – 1948CE). The gematria of 1878 is ֹשְׁבֵי חֹשֶׁךְ וְצַלְמָוֶת אֲסִירֵי עֳנִי וּבַרְזֶל (תהילים קז, י)י (from the mizmor Tehillim we read on Yom Ha'atzmaut – what are the statistical chances of that?) This mizmor is all about bringing a Korban Toda to thank HKB"H for being freed from bondage.
The question is – "How do we view the reality of the State of Israel?" Do we view it as part of the natural order or as a miracle? Is it a seven or an eight?
Some of us perceive it as a seven, part of the natural order. Dedicated, selfless pioneers draining swamps. Heroes fighting in the army in endless wars to keep our borders and citizens safe. Genii and entrepreneurs making Israel the "startup nation" of the world with more Nobel prize winners per capita than any other nation. Even those who view it as part of the natural order, כֹּחִי וְעֹצֶם יָדִי, will concede that it represents (as R' Shimshon Rafael Hirsch said) perfection in the natural order, which is what Am Yisrael are.
Others perceive it as an eight, a miracle beyond the natural order. A nation deemed extinct by the rest of the world, resurrected from the ashes and reborn. In a short time, taking a forsaken, barren swampland (read Mark Twain, The Innocents Abroad, 1867) and seeing it flower and flourish once again. The inexplicable continued survival of less than ten million in the midst of a sea of hundreds of millions of enemies constantly seeking our destruction.
Yes, unfortunately there is even a very small minority who consider it a zero (or even a minus). Extremist fanatics who regard the State of Israel as a punishment and miss no opportunity to work together with our worst enemies seeking our (as well as their) destruction. I have nothing to say about them except that we daven for their misguided souls.
This year is birthday 77, twice seven, שִׁבְעָתַיִם. It could not be a more apt number. The descendants of Kayin are still trying to murder and eradicate us, just as they have always done, now it is just on steroids.
Just as we have the Nadavs and Avihus throughout history paying with their blood עַל קִדּוּשׁ ה', drawing us inexorably closer to the Geulah, so too do we have contemporary tzaddikim selflessly sacrificing their lives to ensure Am Yisrael's survival and destiny.
We are wrapping up the "sevens" (77) and are soon heading into "eight" territory, where the miracles will be undeniable, overt and stupendous. The "funnel" of the Geulah is fast approaching its narrowest, most distilled point, where all that will remain is undeniable truth and light, as HKB"H reveals Himself to the whole world in His shining glory.
What must we do in this hopeful and exciting time?
We must stop the shouting and screaming at one another and at G-d. וַיֹּאמֶר ה' אֶל מֹשֶׁה מַה תִּצְעַק אֵלָי. We must follow the path of the Nadavs and Avihus and דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ – we need to start the avodah - we need to start working! The "seven" of the "miluim" is now over. Now begins the "eight", the real, "nitty gritty" work, serving HKB"H as He instructed us, together as one, led by the spirit of Aharon HaKohen with אַהֲבַת שָׁלוֹם וּרְדִיפַת שָׁלוֹם, in service of the One who 'rides' on seven, entering the miraculous era of the "eight", the Geulah בבי"א.
Shabbat Shalom
Eliezer Meir Saidel
Machon Lechem Hapanim
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