Singular and Plural

 Vayikra

Lev. 1:1 - 5:26

 

Précis: The title of the Third Book of the Torah, Vayikra (“And He called”) is usually translated as “Leviticus” in English, from its Septuagint (Greek) name, because much of the Book concerns ritual sacrifices performed under the auspices of the Levites.

            The introduction to this Book in Etz Hayim reminds us that the “central concern” of the ancient Israelites was “how they were to express their loyalty” to God. The answer from Vayikra: they were “to be holy, for I Adonai Your God, am holy.”   Etz Hayim also reminds us of the importance of ritual: “…[S]omething in the human soul responds to ritual, whether it be the formality of a traditional wedding or the rituals of a sporting event…”

            The sacrificial ritual in Vayikra is expressed in terms of actions which ended with the destruction of the Second Temple. While we often use the word “sacrifice” for the described rituals, the word has a deeper meaning in the Hebrew. “Korban” (offering or sacrifice) is from a root meaning “to draw closer.” The system of sacrifices (“korbanot”) was designed to allow the Israelites to “draw closer” to the Ineffable.

            With the end of the sacrificial system, the instructions of Vayikra for centuries remained an important area of study because of the belief that a restoration of the sacrificial cult would occur. Subsequently, we have tried to understand the underlying meaning behind those rituals in terms we can apply to our present lives.

 

Lev. 1:2 – “When any of you presents an offering of cattle to the Lord, he shall choose his offering g from the herd or from the flock.”

The first parasha of Vayikra includes an overview of the laws of sacrifice: the offerings of animals, fowl, meal, oil, and fruits. We have general descriptions of burnt offerings, sin offerings, peace offerings, offerings made by individuals, communal offerings, and offerings from common people, from rulers, and from priests.

As is noted in Etz Hayyim, the opening words in the Hebrew are singular, but the Torah soon shifts to the plural. This suggests the core of the religious experience. A Hasidic teacher taught that we enter a synagogue as individuals but that the experience of worshipping together leads us to go beyond our separateness and become part of a community. It is not just a Rabbinic dictum which demands that certain prayers can only be recited in the presence of a minyan. This is an essential tenet of our religious life: while we may certainly engage in Jewish worship individually, it is only when a community comes together that true belonging can take place.

Dolphins?

 Vayakhel-Pekudei

Ex. 35:1 – 40:38

Précis: In Vayakhel, Moses instructs the People again on the laws of Shabbat and asks for a donation of gifts (both of material and service) for the construction of the Tabernacle. The appointment of the construction leaders is also included, and the construction begins. There are again specific descriptions of implements, articles, and of the Ark itself.

            Pekudei is the final parasha of the Book of Exodus. It begins with an inventory of the items used in the construction of the Mishkan, as well as the vessels and clothing collected by Moses and Aaron. When the accounts are squared, the completed structure is blessed. The Ark is placed within, as are the various holy vessels, and a cloud of glory descends and covers the tent.

 

Ex. 35:5-7 “Take from among the gifts to the Lord; everyone whose heart so moves him shall bring them - gifts for the Lord: gold, silver and copper; blue, purple, and crimson yarns, fine linen and goats’ hair; tanned ram skins, dolphin skins, and acacia wood…”

            So how do the Israelites in the Sinai wilderness gather dolphin skins for use in building the Mishkan? The Hebrew word is “tachash” and is translated by the Jewish Publication Society as “dolphin,” but they note that the meaning is “uncertain.”

            There are a great variety of interpretations as to the meaning of the word: a joyful color, a colorful worm, an animal with a single horn, soft-dressed skin or beaded leather. The word appears 14 times in the Bible, most of which relate to the building of the Mishkan, where the material is used as a covering for holy materials. (It also appears in Ezekiel, where it appears to be a material used in sandal making.) Another midrash suggests that the “dolphins” were connected with the miracle of the Red Sea splitting and served as fish herders, keeping the sea life safe behind watery walls (and some fell through and were preserved for the use described here).

            Most modern interpreters suggest that the word is borrowed from an Egyptian word meaning to stretch out leather in a frame. I prefer a metaphor: the tachash was rough and strong on the outside but protected the sacred within it. In that way, it seems similar to the sabra, a plant whose prickly exterior but sweet inside gave its name to native-born Israelis.

            We are left with a definitional ambiguity, but an idea to which we can all aspire: be tough, but maintain holiness within.

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