Ritual and our souls

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, which in turn is based on the fact that much of the Book concerns ritual sacrifices performed under the auspices of the Levites. Many traditional commentators note that the Book is found in the center of the first Five Books and derive from its positioning the “centrality” of its teachings to Jewish tradition. 

            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 Adonai. 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… There is power in the knowledge that we are doing what generations of people before us have done in similar situations.”

            Yet, as noted in the introduction to this Book in the Plaut Commentary, much of this “holiness” is expressed in terms of rituals which ceased to exist with the destruction of the Second Temple in 70 C.E. The Hebrew word for sacrifice, korban, actually comes from a root meaning “to draw closer.” This ritual system was a way to get closer to God.  It remains in traditional liturgy today, as a daily reminder of our ancient ritual life and its core intent of drawing closer to God, which we seek to do through prayer.

Lev.1:2 et. seq. “Whenever any man of you presents an offering of cattle to Adonai, he shall choose his offering from the herd or from the flock…”

                The first parasha in Leviticus describes five different types of offerings.  The olah or “burnt offering” was the daily offering, and the entire animal was burned on the altar.  Second, the mincha or “meal offering” was a sacrifice of flour, oil, salt, and spices that was partially incinerated on the altar, with a portion given to the Priests for their consumption. The zevach sh'lamim was the third kind of sacrifice described and is considered a “sacrifice of well-being;” it came as a voluntary offering, and usually was thought of as a sacrifice expressing thanksgiving. The fourth kind of sacrifice was the chatat or sin offering, intended to atone for sins. This was the sacrifice which involved sprinkling blood on the four corners of the sacrificial altar. The fifth and final kind of sacrifice was the asham which was usually a penalty for theft of property. 

            These various sacrifices came with detailed instructions for how they were to be carried out. The importance of performing the rituals precisely is absolute (recall how Aaron’s sons are executed for bringing “strange fire” before God). They are undoubtedly and perhaps distastefully difficult to comprehend 3,000 years later. We tend to think of animal sacrifice as barbaric and violent, with no connection to us. But look at the world in which we live. Barbarism and bloodshed take place in so much of our “modern” world. If we think that the sacrificial system is incomprehensible, we must also acknowledge that our current world situation is equally incomprehensible. War, famine, attrocities too numerous to mention, genocide and religious hatred are all rife. It may be that don't always study the sacrificial system in depth because it is a subtle reminder of our own world, and of our failure to join together to bring about the changes which the world so desperately needs.

Darkness and Light

Vayakel- Pekudei

Ex. 35:1 – 40:38

Précis: In Vayakel, 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.

            In the second parasha we read this week (Pekudei) we reach the end 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. 40:38 “For the cloud of Adonai was upon the Tabernacle by day and the fire on it by night, in view of all of the house of Israel throughout their journeys.”

            A traditional commentary on this verse suggests that each of us is like a Mishkan: there are times of darkness (when we are covered by the cloud) and times of light (when we are illuminated by the fire). How true this appears to be in our current polarized political climate. But our current situation diverges from the traditional commentary in a significant way. Now, one group sees darkness when the other see light, and one group sees light while the other sees only darkness. We argue about what we perceive. Facts no longer seem to be facts, and communication – honest communication – seems to become impossible.

            But our tradition can respond to this as well.  When there is good fortune for all, we need to remember that clouds will inevitably appear to darken the outlook. When things seem so dark that we want to cry out in despair, we need to remember that we can expect an eventual return to light and brightness. Like the Mishkan, the Divine Presence is with us both when things are dark and when they are bright.

            Some call me overly optimistic about the American future because I remain steadfast in the belief that we will overcome our struggles together. May it come soon and in our time.