We’ll take a short break, say a few words, and dedicate them to the memory of Eliyahu ben Sultana, whose yahrtzeit is tonight.

Eliyahu is deeply connected to Parshas Shemini. We know that a bris takes place bayom hashemini—on the eighth day—yimol basar orlaso. And Eliyahu is known as the Malach HaBris, the one who attends every bris on the eighth day.

Additionally, today is the 18th—yud-ches, which is chai, life—and we are approaching Pesach, which is also connected to Eliyahu. So we see many connections coming together.

May the neshama have an aliyah, and may it be a blessing for you and for the entire family.

A short vort on the parsha: Vayehi bayom hashemini—this is really a continuation from the previous parsha, Parshas Tzav, which we read last week. There, we spoke about the seven days of inauguration of the Mishkan, and now we come to the eighth day.

It almost seems that the separation between the parshiyos is out of place. If there are seven days followed by the eighth day, why is this not simply a continuation? The seven days were clearly a preparation for the eighth day.

But in truth, there is a fundamental difference between the seven days and the eighth day.

The number seven represents the natural order—seven days of the week, the seven-year cycles—everything that follows the structure of nature. But the number eight represents something beyond nature. It reflects a higher level, a deeper connection with Hashem, bringing a level of godliness into the world that transcends the natural order.

This is why, during the seven days of inauguration, there were no open miracles. Moshe Rabbeinu performed the service, everything was done properly, but nothing extraordinary occurred.

It was only on the eighth day—when the service was transferred to Aharon and his sons, the Kohanim—that the fire came down from Heaven. That was when the Mishkan truly became “veshachanti besocham”—a dwelling place for Hashem in this world. The miracles began, the supernatural was revealed.

So the division between the parshiyos is precise. Parshas Tzav represents the natural order, while Parshas Shemini represents the supernatural—it is a category on its own.

Yet, interestingly, even though Shemini represents something higher, it is still called the eighth. It follows seven.

This teaches us an important lesson: in order to reach the level of eight, one must first go through seven. One must first do the work within nature—fulfill one’s responsibilities in a natural, structured way—and only then can one merit the higher revelation.

This applies to us as well.

When we merit the revelation of the level of Shemini—the ultimate revelation, which will be fully realized with the coming of Moshiach—it will come after our efforts within the natural world.

We know that the kinnor, the harp in the Beis Hamikdash, had seven strings. But the kinnor of Moshiach will have eight strings—shmona nimin. Again, this represents a higher level, beyond nature.

At that time, the world itself will be transformed. The level of Shemini will be revealed openly, and everyone will recognize that what we call “nature” is in truth nothing more than the constant expression of Hashem’s will.

Today, because things appear consistent and predictable, we perceive them as “natural,” almost independent. But in truth, everything is from Hashem.

When we bring the level of Shemini into the world—when we do our part within nature and prepare ourselves—we then merit the revelation of that higher level.

And may we very soon merit the ultimate Vayehi bayom hashemini—with the coming of Moshiach, bimheira biyameinu, Amen.