In Parshat Shemini, we find the midpoint of the Torah (as far as word count) between the repeated words “darosh darash” – meaning “he meticulously examined” (Vayikra 10:16). At issue here is the disposition of one of the Chatat offerings being brought in the course of the dedication of the Mishkan. However, it is clear that there are more profound issues to be resolved and it is certainly not coincidental that this verse is the midpoint of our written Torah, hinging on the word that is most commonly used to denote teaching of Torah by the learned.
Indeed, the circumstances in the parsha are fraught, as Nadav and Avihu have only just died and the Torah goes on to tell us that Moshe became angry with their surviving brothers, Elazar and Itamar. Rashi details the specific halachic matter that was at issue, and although the entire ritual of the dedication and of the associated offerings had been established beforehand and studied in detail by Aharon and his sons, the deaths of Nadav and Avihu in the Mishkan itself complicated these matters – and not only for their resultant spiritual and emotional impact. Some of the concerns cited by Rashi include the ramifications of the serving Kohanim now having the status of aninut that attaches to close relatives who have not buried their dead, and also the possibility that they or the sacrifice itself had become impure by contact with the dead bodies.
Rashi in this and the following pasuk refers us to the discussion of these events that can be found in the Gemara in Zevachim (101a-b). Of particular note is the statement of Rava in endorsing a position attributed to Rabbi Nechemya: “Here we are concerned with the sanctity of the moment and here we are concerned with the sanctity of generations.” The implication for the Gemara (and Rashi) is that the law ought to be different regarding the offerings that were unique to the dedication of the Mishkan on that particular day as opposed to the offerings that are brought in perpetuity (such as for Rosh Chodesh, as the dedication occurred on Rosh Chodesh Nissan).
The Ohr HaChaim explains that Moshe was not only closely examining the conduct of Elazar and Itamar, as a literal reading of the verse would suggest, but that he himself was struggling to understand the correct halachic conclusion of what to do with the aforementioned questionable goat offering. This distinction between the needs of the moment and the needs of future generations was paramount in his mind. So, Moshe didn’t only have to resolve what to do with the specific offerings that were relevant to those people at that time – he had also to establish a meaningful precedent that would apply to all people in all future generations where similar questions would arise. This, of course, is a deeper theme in the parsha but also in the Torah writ large, and so perhaps appropriate to be the “center” of the Torah.
The Ishbitzer Rebbe in Mei HaShiloach also uses the aforementioned Gemara as a point of departure for examining these circumstances, but he focuses in particular, as he often did, on the emotional state of Moshe and the surviving sons of Aharon. He attributes the words of the Gemara to Aharon, as if Aharon is reprimanding Moshe: “We need to know not only what to do today but what to teach to future generations!” The Rebbe explains that Moshe became angry at Elazar and Itamar because they were using their own wisdom and intuition to draw their own conclusion as to how to proceed, and they had not fully and properly considered the implications of the choice they were about to make. These younger sons of Aharon were trying to predict the future, to anticipate the needs of Israel through the ages. They were very wise and righteous, but they were not qualified to do that. In fact, this is quite similar to what got Nadav and Avihu killed – namely, trying to understand things that were beyond their capability and “teaching Torah” in front of Moshe, their teacher. So, Moshe became angry with them but mostly because he loved and cared for them and did not want to see them injured.
The Ishbitzer Rebbe draws a profound and inspiring conclusion from this. (Note that the entire process of his reasoning is beyond the scope of this essay and can be found in the first part of Mei HaShiloach on Parshat Shemini.) He says that although this particular korban could not be eaten, since Elazar and Itamar had already burned it, Hashem wanted to let Moshe and Aharon and all of Bnei Yisrael know that, in future generations, there would be ample opportunity to be sanctified through acts of eating and of abstinence. For this reason, this episode in the parsha is immediately followed by the elucidation of the laws of kashrut concerning which animals may be eaten and which may not be. In this way, future generations may be sanctified and the body of a Jewish person can become a suitable vehicle for drawing ever closer to Hashem.