Parashat Shemini 5785, 2025: "So Near to Us"

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
The concluding section of our parasha serves as a mini compendium of Hilchot Kashrut. In particular, the latter verses of these halachot focus upon the prohibition of eating any “sheretz—creeping creature that crawls on the ground.” (11:44)  Within this context, we find the following thought-provoking pasuk: “For I am Hashem ha’ma’leh—Who has brought you up from the land of Egypt to be your God. Thus, you shall be holy, because I am holy.” (11:45, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)  In his Commentary on the Torah on our pasuk, Rashi (1040-1105), following Talmud Bavli, Bava Metziah 61b, notes the unusual use of the word ha’ma’leh: “hotzati, and I took you out, is the far more frequently encountered term, as in: ‘I am Hashem, your G-d, asher hotzaitecha, Who took you out of the land of Egypt, out of the house of bondage.’” (Sefer Shemot 20:2)  Why, then, does the Torah choose ha’ma’leh rather than hotzati in our pasuk?
 
Rashi suggests the following answer to our question:

…the school of Rabbi Ishmael taught: [Hashem says,] “If I had brought up Israel from Egypt solely so they would not defile themselves with creeping creatures like the other nations, it would have been sufficient for them; therefore, this is a ma’alee’uta-an exaltation for them [that is, this is one of the significant ways they are differentiated from the other nations of the world].” This, then, explains [the use of] the expression ha’ma’leh.
 
According to the school of Rabbi Yishmael, cited by the Talmud and Rashi, our acceptance of the prohibition against eating sheratzim is so significant that for this, alone, we would have deserved Yetziat Mitzrayim, as this act is a ma’alee’uta that helps define our uniqueness as Hashem’s holy people.
 
The Sforno (1475-1550) further utilizes our pasuk as a touchstone for understanding the kedushah of the Jewish people, and its role in forging our relationship with Hashem:

And it is proper and fitting for you to undertake these efforts to sanctify yourselves and to be holy, in order to fulfill My will. For, in truth, My intention when I took you out of the land of Egypt was to enable you to apprehend this crucial concept, and in so doing I will now be your God without any intermediary whatsoever. Moreover, you will be holy and an eternal nation as a result of your striving to emulate Me through [the development of] your ethical characteristics and your essential principles of thought, for I am holy. (Translation and brackets my own)
 
Herein, the Sforno underscores a central theological construct of Judaism that is a corollary of our pursuit of kedushah, namely: “I will now be your God without any intermediary whatsoever.” While it is true that the Master of the Universe is l’ailah min kol birkata v’shirata—above and beyond all blessings and praises, He nonetheless remains ever close and accessible to us. As the Torah attests: “For what great nation is there that has God krovim aluv—so near to it, as Hashem our God is at all times that we call upon Him?” (Sefer Devarim 4:7)
 
We are indeed fortunate that we have this unique and direct relationship with Hashem, that allows us to beseech Him from the depths of our hearts, and call upon Him three times a day:

Hear our voice, Hashem our God, pity and be compassionate to us, and accept with compassion and favor our prayer, for God Who hears prayers and supplication are You. From before Yourself, our King, turn us not away empty-handed, for You hear the prayers of Your people Israel with compassion. Blessed are You, Hashem, Who hears prayer. (Translation, The Complete ArtScroll Siddur).
 
May we ever reach out to Hashem in fervent prayer with the certainty that we will always be heard. V’chane yihi ratzon.
 
Shabbat Shalom
 
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