Intentionality

 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 largely concerns ritual sacrifices performed under the auspices of the Levites. Thus, Israelites sought holiness (or closeness to God) through the sacrificial system.

             Rabbi Jonathan Sacks, z’l, writing in Covenant and Conversation (3/30/17) suggests that although the details of sacrifices have been inoperative for 2,000 years, the moral principles they utilize remain salient.
            One set of sacrifices deserves particular attention: chattat, the ‘sin offering’. Offerings of this type are required: for the High Priest, the courts, the King, and for ordinary individuals.
            This offering was to be brought only for major sins and only if they were committed unintentionally or inadvertently.
            These unintentional sins for which chattat was required stand midway between intentional sins (you knew what you were doing was wrong) and involuntary action (e.g., you were not acting freely at all). Intentional sins could not be atoned for by sacrifice. Involuntary actions (e.g., under duress) did not need atonement.

           Why should unintentional sins require atonement? Some commentators suggest that ignorance is a form of negligence. We should know what we are doing, and thus violations require atonement. Others opine that the chattat was less a punishment for what had been done than a warning against sin in the future. In other words, be careful, and don’t do it again!
            Yet another opinion suggests that even if unintentional, the transgression defiles and needs cleansing.

            Finally, some believe that there must have been something wrong for the sinner to mandate an offering of this kind. As Freud noted, acts that seem unintentional often betray unconscious desires or motives (e.g., the “Freudian slip”). 

            Sacks concludes, and rightly so, that a society which gives those a pass because “they didn’t know” confines its morality to the mind, and not to action.

            Here, then, is the ultimate lesson of chattat:  that the wrongs we do, or allow to happen, even if unintentional, still require atonement. How we atone for them in today’s world is a question for another day, but morality without action is never acceptable. I will let the reader draw the connection to these thoughts and current world problems.

Seven

 Pekudei

Ex. 38:21-40:38

 

Précis: The final parasha of the Book of Exodus begins with an inventory of the items used in the construction of the Tabernacle, 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. 39:42-43 “As all that the Lord had charged Moses, thus the Israelites complete the work. And Moses saw all the tasks, and look, they had done it as the Lord had charged, thus they had done it, and Moses blessed them.”

 

            Rabbi Jonathan Sacks z’l, writing in Covenant and Conversation (3/10/21) notes that while the text is fairly straightforward, it nevertheless reminds us of another biblical text, from the end of the Creation narrative in Genesis:

            “The heavens and the earth were completed in all their vast array. On the seventh day God finished the work He had been doing; so on the seventh day He rested from all His work. Then God blessed the seventh day and made it holy, because on it He rested from all the work of creating that He had done.” (Gen. 2:1-3)

            He notes that three key words appear in both passages: “work,” “completed” and “blessed.” Our analysis of Torah cannot ignore these linguistic signals which demand that we read them in the context of each other.  Here, the text is placing an emphasis on the completion of the Tabernacle with the Creation story. There is also a significant difference: Creation begins and ends with God. The Tabernacle story begins and ends with human beings.

            He notes another interesting parallel: the number seven is central to the Creation story with seven days, the appearance of the word “good” seven times. Delving into further numerology, the name of God appears 35 times, and the word “earth" appears 21 time, both multiples of the number seven. The first verse of Genesis has seven words, the second sentence has 14, and the final three verses 35. The complete text is 469 (7×67) words. All multiples of seven. The closer we examine the two texts, the more we see how intricately the parallel has been constructed. 
            The construction of the Tabernacle in the final two parshiot (Vayakhel-Pekudei) is deeply impacted by the number seven. The word “heart” appears seven times in Ex. 35:5-29, when Moses lists materials to be used in its construction, and seven times again in 35:34 – 36:8, describing how Bezalel will do the work necessary. The word “terumah” (contribution) also appears seven times in this section. The phrase “God commanded Moses” about making priestly garb appears seven times in chapter 39. The same phrase appears seven times in chapter 40.
            These textual linkages between Creation and the erecting of the Tabernacle helps us understand what the Tabernacle represented: the entirety of creation in miniature.      

            That this link could take place after the episode of the Golden Calf becomes all the more remarkable with this understanding. Moses forced the People to be creative, and then blessed them for their work. He celebrated both God’s creation and the Israelites’ creation as well.

            I think this is the lesson to learn: despite the worst setbacks we face, we should not be afraid to celebrate our successes, and keep hope for the future.