So this week, we’ve been reading—in Chutz LaAretz—there is a difference between the Torah reading by us and the way it is in Eretz Yisrael.

Because Acharon Shel Pesach in Chutz LaAretz fell on Shabbos, we did not read the section of Shemini on that Shabbos. Therefore, we will read Parshas Shemini this coming Shabbos.

But in Eretz Yisrael, Pesach ended on Shvi’i Shel Pesach, so Friday was already the last day of Pesach. As a result, this past Shabbos they already read Shemini. This coming Shabbos, while we will be reading Shemini, in Eretz Yisrael they will already be reading Tazria–Metzora, combined.

Eventually, the readings will catch up and align again, but for a few weeks there will be a difference in the Krias HaTorah between Chutz LaAretz and Eretz Yisrael.

For example, if someone were to travel from Chutz LaAretz to Eretz Yisrael at this time, he could potentially miss a parsha. Since he did not yet hear Shemini, and in Eretz Yisrael they will already be reading Tazria–Metzora, he would not hear Shemini at all.

However, there is also something to our advantage. We actually end up reviewing Parshas Shemini three times this year.

First, during Pesach itself, even though we did not read Shemini on Shabbos, the entire week in Chitas we learned the sections of Shemini. Then, the week after Pesach, leading up to Rosh Chodesh, we again learn Shemini. And then, on Shabbos, we read Shemini.

So we end up encountering Parshas Shemini three times—a chazakah.

That itself indicates that there must be especially powerful lessons for us in this parsha.

Now, two of the most striking lessons that emerge from Parshas Shemini are as follows:

One is the tragic event that occurred on the day of Rosh Chodesh Nissan, on “Bayom HaShmini.” Two of Aharon’s sons, Nadav and Avihu, passed away. A fire came out from Hashem and consumed them—vatetzei aish milifnei Hashem vatochal osam vayamusu lifnei Hashem.

And we see Aharon’s response: Vayidom Aharon—Aharon was silent.

This silence represents an incredible level of acceptance. As Rashi explains, Aharon was rewarded for this silence, and Hashem later spoke directly to him. Despite such a profound and personal loss, Aharon did not react with protest or anger, but accepted Hashem’s judgment with deep trust.

This is an extraordinary level—to accept such suffering, such yesurim, with love and with faith in Hashem.

We also see that they are described as bikrovai ekadesh—those who are closest to Hashem are sanctified through such events. Their passing itself reflected a level of closeness to Hashem.

The second major lesson is that Moshe Rabbeinu became angry in this parsha.

Moshe did not become angry over something personal—he was always patient with the Jewish people, even when they complained or acted improperly. He constantly advocated on their behalf.

But here, Moshe became upset because, according to his understanding, the proper procedure had not been followed. They burned certain korbanos instead of eating them.

However, it turned out that they were correct. The se’ir of Rosh Chodesh was not meant to be eaten under those circumstances, whether due to onus (mourning) or tumah. While other korbanos brought that day had special allowances, this one followed the standard rules and therefore was not to be eaten.

Rashi and Chazal tell us that because Moshe became angry, he made a mistake in the halachah.

This teaches us something very powerful. Even Moshe Rabbeinu, at his level, when anger entered—even for a justified reason—it led to an error.

From this we learn how careful a person must be to avoid anger entirely.

Anger is something that should be avoided at all costs. There are times when one may display a form of “external” anger—for example, when disciplining a child or a student—but internally, there should be no real anger, no resentment, no negativity.

One must remain calm and composed, and never allow true anger to take hold.

This is one of the fundamental lessons from Parshas Shemini.

And in addition to all these lessons, we return to the central theme of Shemini—the revelation of the Mishkan, the resting of the Shechinah.

May we merit very soon the building of the third Beis HaMikdash with Moshiach Tzidkeinu.