בס "ד

Integrar la Torá en la propia vida a través de la reflexión y la conversación puede ser una experiencia increíblemente divertida y atractiva. Es un viaje de descubrimiento, en el que la sabiduría ancestral y las enseñanzas intemporales cobran vida en nuestras experiencias cotidianas. A través de la reflexión, tenemos la oportunidad de sumergirnos en el rico tapiz de la Torá, extrayendo profundas ideas y lecciones que resuenan en nuestras vidas modernas. La alegría reside en los momentos "ajá", aquellos en los que un versículo o una historia de la Torá conectan de repente con nuestros retos, aspiraciones y valores personales. Y cuando participamos en conversaciones sobre la Torá con otras personas, se convierte en una exploración interactiva, en la que diversas perspectivas e interpretaciones mejoran nuestra comprensión. Estos diálogos a menudo despiertan el entusiasmo y la curiosidad intelectual, haciendo que el proceso de aprendizaje sea agradable y satisfactorio. La Torá se convierte en una parte vibrante y dinámica de nuestras vidas, que nos ofrece no sólo orientación, sino también una fuente inagotable de fascinación, conexión y crecimiento.

NOTA: No te sientas obligado a consultar todas las fuentes ni a responder a todas las preguntas, a menos que quieras hacerlo. Incluso una sola fuente o una sola pregunta te dará mucho material para debatir y meditar. Disfrútalo.

Some thoughts about Parshat Shemini

Boundaries, Creativity, and the Dangers of Innovating Divine Law

En Parshat Shemini, the Torah describes the sudden and shocking death of Nadav and Abihu, two sons of Aaron who brought an incense offering “that had not been commanded” (Leviticus 10:1). Though their intentions may have been pure—driven by spiritual longing or ecstasy—their act was not authorized by G-d, and they were consumed by divine fire.

Immediately after, G-d instructs the priests not to serve while intoxicated. This links their sin not just to emotional overreach, but to a misjudgment rooted in altered perception, where enthusiasm replaced obedience.

The deeper message here is the prohibition against “chidush dat”—creating new religious practices or obligations that G-d did not command. Rambam (Hilchot Melachim 10:9) and Meiri (on Sanhedrin 58b) both articulate this principle clearly in the context of Noahide law: non-Jews are not permitted to invent ritual commandments or simulate Jewish mitzvot, such as observing Shabbat or instituting new festivals. Doing so crosses a line, turning personal devotion into unauthorized religious innovation.

Yet—and this is critical—this does not mean that Noahides must limit themselves to a dry or mechanical spiritual life. The Meiri and later authorities recognize that voluntary acts of devotion are permitted—and even praiseworthy—so long as they are not formalized as religious obligations or practiced in a way that mimics the uniquely Jewish covenantal role.

In other words: Noahides can be creative in their spiritual practice, as long as they stay within the framework of the Seven Laws and do not present their customs as divinely mandated law.

The lesson from Nadav and Abihu is clear for everyone: fervor without submission to G-d’s will can lead to missteps, even destruction. But obedience without any soul or creativity misses the point as well. The balance is to serve with both reverence and initiative, but to always let G-d define the borders.

May we be blessed to walk the fine line between reverence and creativity, honoring G-d’s boundaries while expressing our love and awe through meaningful and sincere acts of devotion.

Ahora, reflexiona sobre las siguientes preguntas:

  1. What motivates people to create new religious practices, and how can we distinguish between healthy devotion and prohibited innovation?
  2. How can a Noahide express spiritual creativity without crossing into territory reserved for the Jewish covenant?
  3. Why is it important to allow G-d—not the individual—to define what counts as a commanded religious obligation?
  4. What does the story of Nadav and Abihu teach about the risks of unregulated inspiration?
  5. How can structure and obedience enhance—rather than limit—personal connection to Hashem?

¡Shabbat Shalom!

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¡Shabbat Shalom!

Por el rabino Tani Burton

Si quieres más preguntas para la contemplación, VEA LOS OTROS BLOGS DEL RABINO TANI BURTON SOBRE LAS PREGUNTAS DE PARSHAT

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