Weekly Sidra: Shemini (Eight)
Shabbat: Parah Adumah (Red Heifer)
Torah Portion: Vayikra / Leviticus 9:1 – 11:47
Special Maftir: Bamidbar / Numbers 19:1-19:22
Haftorah: Yechezkel / Ezekiel 36:16 – 36:38

Shemini, Sh’mini, or Shmini (שְּׁמִינִי — Hebrew for "eighth,” the third word, and the first distinctive word, in the parshah) is the 26th weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the third in the book of Leviticus. It constitutes Leviticus 9:1–11:47.

Its name comes from the first words of Shemot / Exodus 9:1, which says, “Now it came about on the eighth day that Moses called Aaron and his sons and the elders of Israel” (Leviticus 9:1). The text goes on to describe the events of the eight day after setting up the Tabernacle, a phenomenal worship service followed by a tragic incident. The reading concludes with the biblical dietary laws regarding animals fit for consumption and prohibitions regarding those that are unfit.

Jews in the Diaspora read it the 25th or 26th Sabbath after Simchat Torah, generally in late March or April. The parshah tells of the consecration of the Tabernacle, the death of Nadav and Avihu, and the dietary laws of kashrut.

This parsha continues from the previous parsha, Tzav, where Aharon and his sons were installed into the priesthood with an elaborate seven-day ceremony. Therefore this parsha begins on the eighth day after that ceremony begins and that is why it is called Shmini, meaning "eight".

Note: On the Shabbat the Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person "goes up" to make a bracha [blessing] on the Torah Reading. Here are this week`s aliyot:

1st & 2nd Aliyot: The Parasha begins on Nissan 1, 2449. The seven-day inauguration of Aharon and his sons was completed and the ceremonies for the Mizbeach’s (altar) consecration had begun. Over 40 offerings would be brought on that first day, each requiring the direct ministrations of Aharon. Aharon blessed the nation with the standard priestly blessing after which Moshe and Aharon blessed the nation with the special Bracha (blessing) of Tehillim / Psalm 90.

3rd Aliya: The deaths of Nadav and Avihu are recorded at the very same time that fire descended from heaven to light the Mizbeach. Their cousins removed the bodies of Nadav and Avihu from the courtyard of the Mishkan (Tabernacle). Moshe instructs Aharon and his two remaining sons, Elazar and Isamar, that they are forbidden to overtly mourn the deaths of Nadav and Avihu in the standard manner.

4th & 5th Aliyot: Moshe instructs Aharon and his sons to continue the service of the Mizbeach’s consecration.

6th Aliya: The basic laws of Kasher and non-Kasher animals, fish, and fowl are recorded.

7th Aliya: The basic laws of purity and impurity are recorded. It is important to clarify that the Torah does not associate "Tummah" impurity and "Taharah" purity with good and bad. The entire process involves the concept of life and death.

Torah Tidbit: The question of "Why are we commanded to keep Kasher?" is answered in 11:44-47. The Torah clearly states that the reason to keep Kasher is to emulate God’s sanctity. Sanctity "Kedusha" means being set apart and different.

Kashrut is the body of Jewish law dealing with what foods we can and cannot eat and how those foods must be prepared and eaten. "Kashrut" comes from the Hebrew root Kaf-Shin-Resh, meaning fit, proper or correct. It is the same root as the more commonly known word "kosher," which describes food that meets these standards. The word "kosher" can also be used, and often is used, to describe ritual objects that are made in accordance with Jewish law and are fit for ritual use.

People who do not keep kosher often say how difficult it is. Actually, keeping kosher is not particularly difficult in and of itself; what makes it difficult to keep kosher is that the rest of the world does not do so. Keeping kosher only becomes difficult when you try to eat in a non-kosher restaurant, or at the home of a person who does not keep kosher. In those situations, your lack of knowledge about your host’s ingredients and the food preparation techniques make it very difficult to keep kosher. Some commentators have pointed out, however, that this may well have been part of what God had in mind: to make it more difficult for us to socialize with those who do not share our dedication to HaShem.

Just as God is apart from all things and divine in every way, so too are we to be set apart from all other nations and be different in the manner of our eating.