This is an abridged version of the essayFood for Thought, written by Rabbi Sacks in 2009.
The first part of Vayikra has a carefully structured narrative that follows on from Shemot. First Bnai Yisrael are commanded to construct a Mishkan. They do so. Then the sacrifices are detailed. Then, in the first part of today’s sedra, the Kohanim, are inducted into office.
What happens next is unexpected: the dietary laws, a list of permitted and forbidden species, animals, fish and birds are specified. What is the logic of these laws? And why are they placed here? What is their connection with the Mishkan?
The Mishkan was a human counterpart of the cosmos. Several key words in the biblical account of its construction hint to its mirroring the narrative of Creation at the beginning of Bereishit. The universe is the home God made for humanity. The Mishkan was the home human beings made for God. Rabbi Elie Munk reminds us that the first command God gave the first human was a dietary law. “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die.” The dietary laws in Shemini parallel this law given to Adam. Once again a new era in the spiritual history of humanity, preceded by an act of creation, is marked by laws about what one may and may not eat.
Why? Eating for example is one of the most primal activities, shared with many other forms of life. Without food, we cannot survive. Some cultures view food as pleasure. In others, food should not be indulged, and eating is kept to a minimum. The former emphasise the body, the latter the soul. Judaism, by contrast, sees the human situation in terms of integration and balance. We are body and soul. Hence the Judaic imperative. We are commanded to sanctify the physical activities in our life. From this flow the dietary laws and the laws of family purity (niddah and mikveh), two key elements of kedushah, the life of holiness.
We can go even further. Genesis 1 is not the only account of Creation in Tanach. There are several others, including the one in the last chapters of the Book of Job.
God shows Job the whole panoply of creation, but it is a very different view of the universe. In Genesis, the centre of the narrative is the human person, made in God’s image, but Job is shown the world from God’s point of view. He sees wild, untameable creatures, magnificent in their strength and beauty, living far from and utterly indifferent to humankind.
This tells us that we are not the centre of the universe. Some of the most glorious aspects of nature have nothing to do with human needs, and everything to do with the Divine creation of diversity. We understand what is at stake in the prohibition of certain species of animals, birds and fish, many of them predators like the creatures described in Job. They exist for their own sake, not for the sake of humankind. The vast universe, and earth itself with the myriad species it contains, has an integrity of its own.
With His covenant with the Israelites, God invites humanity to begin a new chapter in history. With the construction of the Mishkan – a symbolic home for the God on earth – something new has begun. One sign of this is the fact that the Israelites are not permitted to kill any and every life-form for food. Some species must be protected, given their freedom, granted their integrity, left unsubjected to human devices and desires. The new creation – the Mishkan – marks a new dignity for the old creation – especially its wild, untamed creatures. Not everything in the universe was made for human consumption.
Around the Shabbat Table
Questions to Ponder
How do you think the laws of Kashrut enhance rather than diminish our lives?
How do we balance seeing humans as special while respecting other creatures’ inherent worth?
What does it mean to transform physical activities like eating rather than either indulging or denying them?
On the Parsha
Written by Sara Lamm
Inspired by the Teachings of Rabbi Lord Jonathan Sacks
The Parsha in a Nutshell
Eight days after their installation, Aharon and his sons began their priestly duties. Tragically, Aharon’s sons Nadav and Avihu present an unauthorised offering and die instantly. Aharon is silent in his grief. Moshe and Aharon debate a korban law. God then establishes the laws of kashrut: land animals must have split hooves and chew cud; fish need fins and scales; certain birds are forbidden; and only four types of locusts are permitted. Shemini also introduces ritual purity laws, including the purifying properties of the Mikvah and natural springs, teaching the Israelites to distinguish between the pure and impure.
Philosophy of Rabbi Sacks
Delving Deeper
When Job loses all he has (including his wealth, and even his children) for no apparent reason, his companions tell him that he must have sinned, and this must be a just punishment. Job maintains his innocence and demands a hearing in the heavenly tribunal. When God addresses Job, He asks questions of His own, rhetorical questions that have no answer, like “Where were you when I laid the earth’s foundation?”
This is the point at which Job is given an account of creation from God’s perspective. Rabbi Sacks teaches the laws of Kashrut from this viewpoint. All creatures were Divinely-created. Respect them.
The parallel between the laws of Kashrut and the Mishkan is clear. Both mark significant covenants: just as God’s first command to Adam involved food restrictions (don’t eat from the tree), dietary laws follow the completion of the Mishkan in Shemini. Kashrut teaches us that not everything in creation exists for our consumption. The Mishkan, therefore, represents more than just God’s dwelling place among people - it establishes a new relationship with all of creation, where humans recognise other beings’ inherent dignity and practice restraint rather than dominion over everything.
Where in your life do daily restrictions remind you of larger covenants?
Parsha Activity
Animal Actors
This is an animal charades game. Players take turns acting out different animals while others guess.To play, form two teams. When it’s your turn, silently act out an animal from the Parsha, using only movements and gestures - no sounds or “roars” allowed! Teammates must guess the animal, and then also confirm whether it’s kosher according to the laws of Kashrut to score a bonus point. Then the next player takes a turn.
A Story for the Ages
Books & Boundaries
Meet Mr Bernstein, a gentle soul who runs a small bookstore in the centre of town. He allows those who cannot afford to buy the books to instead use the store as a reading room. Every Friday, Mr Bernstein closes his shop one hour before sunset to prepare for Shabbat, no matter how busy things are.
On this particular Friday afternoon, a young student lingers by the History section as closing time approaches.
“Pardon me, but I need to close up now,” Mr Bernstein says politely.
“Just five more minutes?” the student pleads. “These books are just what I need for my research.”
Mr Bernstein glances at his watch. “I’m afraid it’s not possible. Shabbat begins soon.”
As they step outside, the student asks, “Is your religion so strict that you can’t help a desperate student?”
Instead of answering directly, Mr Bernstein points to the city park across the street. It’s a small patch of green amid the bustling city.
“See that space? People set it aside - they don’t build there, they don’t develop it. That deliberate boundary creates something beautiful.”
“But what does that have to do with closing your shop?” the student asks, a confused look on her face.
“Time can be sanctified just like space. When I close my shop for Shabbat, I’m not just following rules - I’m creating sacred time, and a connection to something greater than myself.”
The student pauses for a moment. “A boundary that creates rather than limits,” she posits, tilting her head.
“Exactly,” smiles Mr Bernstein. “Come back on Sunday. The books will wait, and so will I.”
What kind of boundaries in your life “create” rather than “limit”?
On the Haftara
Written by Rabbi Barry Kleinberg
Inspired by the Teachings of Rabbi Lord Jonathan Sacks
The Haftara reading
in a Nutshell
II Samuel 6:1-7:17 (Ashkenazim) II Samuel 6:1-19 (Sephardim) II Samuel 6:1-7:3 (Yemenites)
In II Samuel 6:1-7:17, King David seeks to bring the Ark of the Covenant to Jerusalem. During the transport, Uzzah touches the Ark to steady it and is struck dead by God, causing David to fear and temporarily leave the Ark at the house of Obed-Edom.
Then the Ark brings blessings. Encouraged by this, David successfully brings the Ark to Jerusalem with great rejoicing, though his wife Michal, concerned that a king of Israel should always appear dignified, disapproves of his exuberant worship.
David expresses his desire to build a Beit HaMikdash for God, but the prophet Nathan conveys God’s message: David will not build the Temple, but his dynasty will be established forever.
In II Samuel 6:18-19, King David offers burnt offerings and peace offerings before God. He then blesses the people in the name of the Lord. David distributes food to the entire assembly of Israel - both men and women - giving each person a loaf of bread, a portion of meat, and a cake of raisins. Following this celebration, the people return to their homes.
Points to Ponder
Do you know why God did not allow King David to build the Temple?
How does this week’s Haftara differ from previous Haftarot in relation to sacrifices?
(Hint: What is the link between feeding everyone and serving God?)
Tanach Connections
Parsha & Haftara Links
Both the Parsha and the Haftara deal this week with tragedies that occurred during what should have been a joyous occasion. In the Parsha (Vayikra 9:24-10:2) we are told that Nadav and Avihu brought strange, unauthorised fire before Hashem, and then they themselves were consumed by the fire.
In the Haftara (II Samuel 6:5-7) we are told that when Uzzah took hold of the Ark (to steady it), he was smitten by God and died.
What is strange is that in neither story is it clear exactly what the offence was. The rabbis in the traditional sources suggest that Nadav and Avihu (i) entered the Holy of Holies without permission, (ii) they brought incense which they were not commanded to do, (iii) they were envious of Moshe and Aharon, (iv) they did not marry as they thought there was no one good enough for them, and many other possible reasons! In the case of Uzzah, it has been suggested that (i) undue familiarity, he should not have touched the Ark as he was not a Levite, (ii) he lacked faith because he thought that the Ark would fall to the ground.
Putting the Haftara into Context
On the Book of II Samuel
The second book of Samuel details King David’s reign over Israel, highlighting his successes, struggles, and personal trials. It begins with David mourning the deaths of King Saul and his son Jonathan (Ch. 1), who was David’s closest friend. David is anointed king of Judah (Ch. 2), and after a power struggle with Saul’s son Ish-boshet, he becomes king over all Israel (Ch. 5). David captures Jerusalem and establishes it as the capital, bringing the Ark of the Covenant there (Ch. 6). God then promises David an eternal dynasty (Ch. 7).
David expands Israel’s territory (Ch. 8-10), but his sin with Batsheva and the calculated actions that lead to the death of her husband Uriah bring Divine punishment (Ch. 11-12). Over time, his family faces turmoil, his son Absalom rebels and is later killed (Ch. 13-19). David regains control but faces further challenges.
Part of David’s lasting legacy is his monarchy. Another part is the beautiful book of Tehillim (Psalms) that he wrote. The book of II Samuel ends with a psalm of David, his final words, and preparations for his son Solomon’s rule (Ch. 22-24).
Quote of the Week
“Religion is not what the European Enlightenment thought it would become: mute, marginal and mild. It is fire – and like fire, it warms but it also burns. And we are the guardians of the flame.”
Fire: Holy and Unholy,Shemini, Covenant & Conversation
Further Ponderings
How do you celebrate momentous occasions?
Are all forms of celebration appropriate?
Written as an accompaniment to Rabbi Sacks’ weekly Covenant & Conversation essay, the
Family Edition
is aimed at connecting teenagers with his ideas and thoughts on the parsha.
With thanks to the Schimmel Family for their generous sponsorship of Covenant &
Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.
“I have loved the Torah of R’ Chaim Schimmel ever since I first encountered it. It
strives to be not just about truth on the surface but also its connection to a
deeper truth beneath. Together with Anna, his remarkable wife of 60 years, they
built a life dedicated to love of family, community, and Torah. An extraordinary
couple who have moved me beyond measure by the example of their lives.” — Rabbi
Sacks
Food for Thought
Family Edition
Shemini
Inspired by the teachings of Rabbi Lord Jonathan Sacks
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Food for Thought
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The Summary
This is an abridged version of the essay Food for Thought, written by Rabbi Sacks in 2009.
The first part of Vayikra has a carefully structured narrative that follows on from Shemot. First Bnai Yisrael are commanded to construct a Mishkan. They do so. Then the sacrifices are detailed. Then, in the first part of today’s sedra, the Kohanim, are inducted into office.
What happens next is unexpected: the dietary laws, a list of permitted and forbidden species, animals, fish and birds are specified. What is the logic of these laws? And why are they placed here? What is their connection with the Mishkan?
The Mishkan was a human counterpart of the cosmos. Several key words in the biblical account of its construction hint to its mirroring the narrative of Creation at the beginning of Bereishit. The universe is the home God made for humanity. The Mishkan was the home human beings made for God. Rabbi Elie Munk reminds us that the first command God gave the first human was a dietary law. “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die.” The dietary laws in Shemini parallel this law given to Adam. Once again a new era in the spiritual history of humanity, preceded by an act of creation, is marked by laws about what one may and may not eat.
Why? Eating for example is one of the most primal activities, shared with many other forms of life. Without food, we cannot survive. Some cultures view food as pleasure. In others, food should not be indulged, and eating is kept to a minimum. The former emphasise the body, the latter the soul. Judaism, by contrast, sees the human situation in terms of integration and balance. We are body and soul. Hence the Judaic imperative. We are commanded to sanctify the physical activities in our life. From this flow the dietary laws and the laws of family purity (niddah and mikveh), two key elements of kedushah, the life of holiness.
We can go even further. Genesis 1 is not the only account of Creation in Tanach. There are several others, including the one in the last chapters of the Book of Job.
God shows Job the whole panoply of creation, but it is a very different view of the universe. In Genesis, the centre of the narrative is the human person, made in God’s image, but Job is shown the world from God’s point of view. He sees wild, untameable creatures, magnificent in their strength and beauty, living far from and utterly indifferent to humankind.
This tells us that we are not the centre of the universe. Some of the most glorious aspects of nature have nothing to do with human needs, and everything to do with the Divine creation of diversity. We understand what is at stake in the prohibition of certain species of animals, birds and fish, many of them predators like the creatures described in Job. They exist for their own sake, not for the sake of humankind. The vast universe, and earth itself with the myriad species it contains, has an integrity of its own.
With His covenant with the Israelites, God invites humanity to begin a new chapter in history. With the construction of the Mishkan – a symbolic home for the God on earth – something new has begun. One sign of this is the fact that the Israelites are not permitted to kill any and every life-form for food. Some species must be protected, given their freedom, granted their integrity, left unsubjected to human devices and desires. The new creation – the Mishkan – marks a new dignity for the old creation – especially its wild, untamed creatures. Not everything in the universe was made for human consumption.
Around the Shabbat Table
Questions to Ponder
On the Parsha
Written by Sara Lamm
Inspired by the Teachings of Rabbi Lord Jonathan Sacks
The Parsha in a Nutshell
Eight days after their installation, Aharon and his sons began their priestly duties. Tragically, Aharon’s sons Nadav and Avihu present an unauthorised offering and die instantly. Aharon is silent in his grief. Moshe and Aharon debate a korban law. God then establishes the laws of kashrut: land animals must have split hooves and chew cud; fish need fins and scales; certain birds are forbidden; and only four types of locusts are permitted. Shemini also introduces ritual purity laws, including the purifying properties of the Mikvah and natural springs, teaching the Israelites to distinguish between the pure and impure.
Philosophy of Rabbi Sacks
Delving Deeper
When Job loses all he has (including his wealth, and even his children) for no apparent reason, his companions tell him that he must have sinned, and this must be a just punishment. Job maintains his innocence and demands a hearing in the heavenly tribunal. When God addresses Job, He asks questions of His own, rhetorical questions that have no answer, like “Where were you when I laid the earth’s foundation?”
This is the point at which Job is given an account of creation from God’s perspective. Rabbi Sacks teaches the laws of Kashrut from this viewpoint. All creatures were Divinely-created. Respect them.
The parallel between the laws of Kashrut and the Mishkan is clear. Both mark significant covenants: just as God’s first command to Adam involved food restrictions (don’t eat from the tree), dietary laws follow the completion of the Mishkan in Shemini. Kashrut teaches us that not everything in creation exists for our consumption. The Mishkan, therefore, represents more than just God’s dwelling place among people - it establishes a new relationship with all of creation, where humans recognise other beings’ inherent dignity and practice restraint rather than dominion over everything.
Parsha Activity
Animal Actors
This is an animal charades game. Players take turns acting out different animals while others guess.To play, form two teams. When it’s your turn, silently act out an animal from the Parsha, using only movements and gestures - no sounds or “roars” allowed! Teammates must guess the animal, and then also confirm whether it’s kosher according to the laws of Kashrut to score a bonus point. Then the next player takes a turn.
A Story for the Ages
Books & Boundaries
Meet Mr Bernstein, a gentle soul who runs a small bookstore in the centre of town. He allows those who cannot afford to buy the books to instead use the store as a reading room. Every Friday, Mr Bernstein closes his shop one hour before sunset to prepare for Shabbat, no matter how busy things are.
On this particular Friday afternoon, a young student lingers by the History section as closing time approaches.
“Pardon me, but I need to close up now,” Mr Bernstein says politely.
“Just five more minutes?” the student pleads. “These books are just what I need for my research.”
Mr Bernstein glances at his watch. “I’m afraid it’s not possible. Shabbat begins soon.”
As they step outside, the student asks, “Is your religion so strict that you can’t help a desperate student?”
Instead of answering directly, Mr Bernstein points to the city park across the street. It’s a small patch of green amid the bustling city.
“See that space? People set it aside - they don’t build there, they don’t develop it. That deliberate boundary creates something beautiful.”
“But what does that have to do with closing your shop?” the student asks, a confused look on her face.
“Time can be sanctified just like space. When I close my shop for Shabbat, I’m not just following rules - I’m creating sacred time, and a connection to something greater than myself.”
The student pauses for a moment. “A boundary that creates rather than limits,” she posits, tilting her head.
“Exactly,” smiles Mr Bernstein. “Come back on Sunday. The books will wait, and so will I.”
On the Haftara
Written by Rabbi Barry Kleinberg
Inspired by the Teachings of Rabbi Lord Jonathan Sacks
The Haftara reading
in a Nutshell
II Samuel 6:1-7:17 (Ashkenazim)
II Samuel 6:1-19 (Sephardim)
II Samuel 6:1-7:3 (Yemenites)
In II Samuel 6:1-7:17, King David seeks to bring the Ark of the Covenant to Jerusalem. During the transport, Uzzah touches the Ark to steady it and is struck dead by God, causing David to fear and temporarily leave the Ark at the house of Obed-Edom.
Then the Ark brings blessings. Encouraged by this, David successfully brings the Ark to Jerusalem with great rejoicing, though his wife Michal, concerned that a king of Israel should always appear dignified, disapproves of his exuberant worship.
David expresses his desire to build a Beit HaMikdash for God, but the prophet Nathan conveys God’s message: David will not build the Temple, but his dynasty will be established forever.
In II Samuel 6:18-19, King David offers burnt offerings and peace offerings before God. He then blesses the people in the name of the Lord. David distributes food to the entire assembly of Israel - both men and women - giving each person a loaf of bread, a portion of meat, and a cake of raisins. Following this celebration, the people return to their homes.
Points to Ponder
(Hint: What is the link between feeding everyone and serving God?)
Tanach Connections
Parsha & Haftara Links
Both the Parsha and the Haftara deal this week with tragedies that occurred during what should have been a joyous occasion. In the Parsha (Vayikra 9:24-10:2) we are told that Nadav and Avihu brought strange, unauthorised fire before Hashem, and then they themselves were consumed by the fire.
In the Haftara (II Samuel 6:5-7) we are told that when Uzzah took hold of the Ark (to steady it), he was smitten by God and died.
What is strange is that in neither story is it clear exactly what the offence was. The rabbis in the traditional sources suggest that Nadav and Avihu (i) entered the Holy of Holies without permission, (ii) they brought incense which they were not commanded to do, (iii) they were envious of Moshe and Aharon, (iv) they did not marry as they thought there was no one good enough for them, and many other possible reasons! In the case of Uzzah, it has been suggested that (i) undue familiarity, he should not have touched the Ark as he was not a Levite, (ii) he lacked faith because he thought that the Ark would fall to the ground.
Putting the Haftara into Context
On the Book of II Samuel
The second book of Samuel details King David’s reign over Israel, highlighting his successes, struggles, and personal trials. It begins with David mourning the deaths of King Saul and his son Jonathan (Ch. 1), who was David’s closest friend. David is anointed king of Judah (Ch. 2), and after a power struggle with Saul’s son Ish-boshet, he becomes king over all Israel (Ch. 5). David captures Jerusalem and establishes it as the capital, bringing the Ark of the Covenant there (Ch. 6). God then promises David an eternal dynasty (Ch. 7).
David expands Israel’s territory (Ch. 8-10), but his sin with Batsheva and the calculated actions that lead to the death of her husband Uriah bring Divine punishment (Ch. 11-12). Over time, his family faces turmoil, his son Absalom rebels and is later killed (Ch. 13-19). David regains control but faces further challenges.
Part of David’s lasting legacy is his monarchy. Another part is the beautiful book of Tehillim (Psalms) that he wrote. The book of II Samuel ends with a psalm of David, his final words, and preparations for his son Solomon’s rule (Ch. 22-24).
Quote of the Week
“Religion is not what the European Enlightenment thought it would become: mute, marginal and mild. It is fire – and like fire, it warms but it also burns. And we are the guardians of the flame.”
Fire: Holy and Unholy, Shemini, Covenant & Conversation
Further Ponderings
How do you celebrate momentous occasions?
Are all forms of celebration appropriate?
Written as an accompaniment to Rabbi Sacks’ weekly Covenant & Conversation essay, the Family Edition is aimed at connecting teenagers with his ideas and thoughts on the parsha.
With thanks to the Schimmel Family for their generous sponsorship of Covenant & Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.
The Thanksgiving Offering
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