Gratitude

Tzav

Lev. 6:1-8:36

Précis: The parasha begins with Adonai ordering Moses to command (“tzav”) Aaron and his sons concerning offerings. Requirements for the daily offerings, directions for the meal offerings, instructions for guilt-offerings and thanksgiving offerings are described. The parasha then describes the initial offerings of the Tabernacle made by Aaron and his sons following their consecration to priestly service by Moses. 

Lev. 7:11-12 “This is the ritual of sacrifice of well-being that one may offer Adonai. If he offers it for thanksgiving, he shall offer together with the sacrifice of thanksgiving: unleavened cakes with oil mixed in…”

            The sacrifice of well-being (in Hebrew “todah”) is called a sacrifice of thanksgiving. It may also be a considered a sacrifice of gratitude.

            Our sages taught that one “needs” to bring such a sacrifice, but one is not obligated to do so. Why do we “need” to express our thanks for the blessings of life? Perhaps it is because all too often we overlook the blessings we have and focus on the dangers and threats we see about us. News media of all kinds have long followed the dictum of “if it bleeds, it leads.” It is certainly difficult these days to think about the blessings we enjoy when the front page of today’s newspaper as I write these words has headline stories about Trump’s tweets about the “Mueller witch-hunt,” record numbers of deaths in Syria, families torn apart because of immigration issues, Putin’s win foretelling more tensions between Russia and the West, and a local politician blaming Jews for climate change. Another school shooting. ​Really. Just one day.

            My wife and I have tried this year to focus on “gratitude.” We are thankful for what we have – love, health, ​reasonable financial security, dear friends, the opportunity of helping others in our various communities – and to focus less on what is lacking in our lives. We are not obligated to thank Hashem for these blessings, but we need to do so.

       

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.