Tazria
Leviticus 12:1-13:59
Précis: Tazria begins with laws concerning the need for ritual purification of women following the birth of children, and the laws of what is usually referred to as “leprosy” of the skin and on garments (although this translation is most certainly erroneous; it appears to refer to an affliction which renders the person, garment, or home ritually impure).
Leviticus 13:6 “He shall wash his clothes and he shall be clean.”
In this discussion of a recovery following exposure to a form of impurity, we see that after the priests have correctly diagnosed the condition, and the appropriate purification rituals have been made, the individual finally washes his clothing and is “clean.” It’s very important to stress that these rituals have a singular purpose: the individual who has become “impure” is restored to a state of ritual purity so that he or she can rejoin the community in religious worship.
This teaches a critical lesson which has applicability today. It is possible to transcend one’s past, to let things go (finally!), and to just be done with the issues and problems which previously seemed to be so paralyzing or difficult. From time to time, we all engage in actions creating embarrassment (or guilt) and lead us to be reluctant to remain involved in the community. There is a possibility for returning to the community if we are prepared to accept the “issues” which have separated us from the community.
On a personal and familial level, there are all too many adults who continue to blame their parents for “what they did to me” decades later. While certainly there are cases of parental abuse that are long-lasting (and can never be minimized), blaming one’s parents or teachers forever for one’s own inadequacies needs to end at some point.
It seems to me that we often use the easy approach of blaming others for our own shortcomings, whether in the work environment or within our families. This text teaches us that our ancestors saw that when an individual becomes estranged from the community, he or she has a responsibility to take appropriate actions to be restored to the community. The first part of that journey - one can say the first step - is an acceptance of personal responsibility.
Friday, April 1, 2011
Friday, March 25, 2011
Setting Boundaries
Sh’mini
Leviticus 9:1-11:47
Précis: On the final day of the ordination ceremony Moses instructs Aaron and his sons on the proper rituals. Aaron makes his offering. Aaron’s sons Nadav and Abihu offer “strange” or ”alien” fire before God. They are slain. Moses tells Aaron that he must not engage in the normal mourning rituals. The Priests are prohibited from drinking alcohol while they are engaged in their sacred duties. Next, God tells Moses and Aaron to instruct the people about the animals they are permitted to eat ( part of the laws of kashrut). A general warning to guard against defilement and to be concerned about ritual purity is given.
Leviticus 10:1-2 “And Nadab and Abihu, the sons of Aaron, each took his censer, and put fire in them, and laid incense on them, and offered strange fire before Adonai, which He had not commanded them. And there came forth fire from before Adonai, and devoured them…”
The deaths of Nadab and Abihu described here occur in a parasha which also instructs us on various laws of kashrut. Is there a connection?
First, the parasha starts by describing animals used for Temple sacrifices, and we learn that not every animal is appropriate for that function. With Nadab and Abihu, we see that not all fire in the Temple is holy. Priests are told that they may not drink alcohol, so we learn there is a time and place for imbibing. Aaron is kept from mourning, so we learn that there is a time for mourning.
These things occur just before we read laws relating to kashrut. Kashrut is all about boundaries – what is permitted, what is prohibited. Apparently, Nadab and Abihu transgressed by ignoring boundaries. Judaism, like kashrut, is all about boundaries. We voluntarily accept these boundaries (limitations on our behavior) as part of the Covenant relationship. Sometimes we understand the need for the boundaries, and sometimes we don’t. Some are obvious (don’t steal, don’t murder, honor your parents), and some are mysterious (don’t mix wool and linen, don’t eat meat and milk together). Our concept of holiness, kedushah, is based on the idea of differences and boundaries. The word “kedushah” comes from a root meaning to keep separate. By living within the boundaries set out in Vayikra, we aim for its repeated refrain: “be holy because I, your God, am holy.”
Setting boundaries and living by them is one of the great challenges we face as Jews, as parents, as spouses, friends, congregants, and professionally. I find the text here is a powerful reminder of the importance of such boundaries.
Shabbat Shalom
Leviticus 9:1-11:47
Précis: On the final day of the ordination ceremony Moses instructs Aaron and his sons on the proper rituals. Aaron makes his offering. Aaron’s sons Nadav and Abihu offer “strange” or ”alien” fire before God. They are slain. Moses tells Aaron that he must not engage in the normal mourning rituals. The Priests are prohibited from drinking alcohol while they are engaged in their sacred duties. Next, God tells Moses and Aaron to instruct the people about the animals they are permitted to eat ( part of the laws of kashrut). A general warning to guard against defilement and to be concerned about ritual purity is given.
Leviticus 10:1-2 “And Nadab and Abihu, the sons of Aaron, each took his censer, and put fire in them, and laid incense on them, and offered strange fire before Adonai, which He had not commanded them. And there came forth fire from before Adonai, and devoured them…”
The deaths of Nadab and Abihu described here occur in a parasha which also instructs us on various laws of kashrut. Is there a connection?
First, the parasha starts by describing animals used for Temple sacrifices, and we learn that not every animal is appropriate for that function. With Nadab and Abihu, we see that not all fire in the Temple is holy. Priests are told that they may not drink alcohol, so we learn there is a time and place for imbibing. Aaron is kept from mourning, so we learn that there is a time for mourning.
These things occur just before we read laws relating to kashrut. Kashrut is all about boundaries – what is permitted, what is prohibited. Apparently, Nadab and Abihu transgressed by ignoring boundaries. Judaism, like kashrut, is all about boundaries. We voluntarily accept these boundaries (limitations on our behavior) as part of the Covenant relationship. Sometimes we understand the need for the boundaries, and sometimes we don’t. Some are obvious (don’t steal, don’t murder, honor your parents), and some are mysterious (don’t mix wool and linen, don’t eat meat and milk together). Our concept of holiness, kedushah, is based on the idea of differences and boundaries. The word “kedushah” comes from a root meaning to keep separate. By living within the boundaries set out in Vayikra, we aim for its repeated refrain: “be holy because I, your God, am holy.”
Setting boundaries and living by them is one of the great challenges we face as Jews, as parents, as spouses, friends, congregants, and professionally. I find the text here is a powerful reminder of the importance of such boundaries.
Shabbat Shalom
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