Parashat Shemini opens with a climactic moment of spiritual elevation: the dedication of the Mishkan (Tabernacle), the appearance of the divine fire, and a profound sense of God's closeness.

But this fire quickly turns:

Nadav and Avihu, the sons of Aaron, are consumed by the very fire that moments earlier symbolized holiness.

The Sages sought to understand their sin. Rashi, drawing on the Sifra, suggests they entered while intoxicated. Others point to their offering of “strange fire”- unauthorized and unsolicited. Ramban interprets their deaths as a form of necessary sacrifice:

that is, sanctifying God’s name through the finest individuals.

But this is not merely a matter of rituals. The Mishkan was not meant only for sacrificial service; that was a method. Its purpose was to bring the divine presence into the camp and into the public sphere. When the holy fire is misused, it becomes consuming. It is dangerous. The fire that consumed Nadav and Avihu can symbolize unchecked political, religious, or moral power. When leadership acts from unrestrained zeal, personal whim, or ego, the cost can be destruction rather than inspiration, and chaos rather than leadership. Just like sacred fire, power demands discipline and responsibility.

The portion also presents the laws of Kashrut. At first glance, these may seem technical or ritualistic. But Sefer HaChinuch (Mitzvah 73) explains that Kashrut teaches self-restraint. It habituates us to discernment, restraint, and awareness. Not everything is permitted. There are boundaries. Just as there is discernment in eating, there must also be moral discernment.

A just society does not swallow everything, not offensive speech, injustice, or violence. Bodily purity leads to spiritual purity. As Rabbi Kook wrote:

Today, the State of Israel faces complex challenges regarding human rights. A report published in October 2024 by the Association for Civil Rights in Israel describes severe violations of human rights and democratic institutions, especially under the shadow of ongoing war and security tensions. The report states that instead of addressing urgent needs created by the conflict, the government continues to act from narrow political motives, shirks its responsibilities toward most citizens, promotes the so-called “judicial coup,” undermines democratic foundations, and deepens the annexation of the West Bank.

This situation highlights the need for a balance between security and the sanctity of life and rights. Holiness is not detached from life. On the contrary, it seeks to dwell within it. True holiness is reflected in our treatment of the vulnerable, the stranger, and the harmed. Like the sacred fire in Parashat Shemini, we must exercise great caution in our use of power, lest it become a strange fire that consumes the foundations of our society. We must strive to ensure that the fire in our hands - our power- warms, enlightens, and sanctifies, rather than burns and destroys.

The sages in Vayikra Rabbah (20:10) say: “Just as I am holy, so shall you be holy. Just as I am separate, so shall you be separate.”

Our task is not to remain within the Tent of Meeting, but to bring the holiness of the Mishkan outside the camp - into our relationships with others, into social concern, and human rights. To transform the divine fire - not into a self-righteous hunger, but into a deep desire to build a just society.

-------------------------------------------------------------------------------