Faith and Ethics

 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.

           The word generally used in English for the ritual offerings in the Temple is “sacrifice,” but there is a deeper meaning to be found in the Hebrew word, korban, from a root meaning “to draw closer.” The system of “sacrifices” (“korbanot”) was designed to allow the Israelites to “draw closer” to the Ineffable.

           

Lev. 5:21 “If a person sins and commits a trespass against the Lord by dealing deceitfully with his fellow in the matter of a deposit or a pledge, or through robbery, or by defrauding his fellow, or by finding something lost and lying about it; if he swears falsely regarding any one of the various things that one may do and sin thereby...”

 

            Rabbi Neal Joseph Loevinger discusses the connection between our conduct with others as it relates to our obligations to God (MyJewishLearning.com, 3/15/16).

            This verse begins a discussion of various kinds of property crimes or criminal dishonesty. For example, if a person denied that he had borrowed money from someone, or tried to keep a pledge for a loan once it had been paid back, that person must make full material restitution to the victim of his or her crime, and add a fifth of the value of the property under consideration. But the text tells us that the individual must then atone to God for his or her misdoing.

            Rabbi Akiva asks a great question: Why is a sin against our fellow also a “trespass against the Lord?” He explains that this particular set of verses apply to a relatively small number of cases: those when the creditor and the debtor are the only ones who know of the exchange (i.e., there were no witnesses). However, Rabbi Akiva continues, God sees everything and knows what’s going on in this world, and is the ultimate Witness.  

            Thus, we are reminded that in Judaism, there is no distinction between ethics and faith. In fact, how we treat each other is a direct measure of our faith.

            To illustrate this point, Rabbi Loevinger tells a story:

            Rabbi Shimon ben Shetach, bought a donkey from an Ishmaelite. His students found a precious stone hanging around the donkey’s neck! They told the rabbi, and quoted a verse to prove that God had made this miracle in order to reward the rabbi for his righteousness.

            Rabbi Shimon replied: “I bought a donkey, not a precious stone!” — and went immediately to return it to the man who sold him the donkey. The story ends with the Ishmaelite, grateful and amazed at the rabbi’s honesty, blessing and praising the God of Shimon ben Shetach (Deut. Rabbah 3:3).

            Few of us have the opportunity to return a surprisingly discovered precious gem. But we can remember that there is a Third Party who urges us to be our best selves at all times. To have true faith, one must be ethical to our fellow as well as to God.

 

Copper Mirrors

Vayakel

Ex. 35:1 - 38:20

 

Précis: 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.

 

Ex. 38:8 – “He (Bezazel) made a lever of copper and its stand of copper, from the mirrors of the women who crowded at the entrance of the Tent of Meeting.”

            Rabbi Hilly Haber speaks to the specific contributions of women to the building of the implements of the Mishkan in this week’s reading (10 Minutes of Torah, 3/4/24). Noting the great detail about accoutrements of precious metals and fine fabric and jewels, we are a bit surprised near the end about a relatively ordinary object: the bronze basin the priests will use to clean themselves before entering the Mishkan, made from women’s mirrors. 

            Haber cites midrash suggesting that during the time of slavery in Egypt, Pharoah not only imposed harsh labor but also tried to mandate celibacy.  As a response, the Israelite women brought food and drink to their husbands toiling in the fields, and the women would take their mirrors and look at them with their husbands, and she would say, 'I am more beautiful than you.'" This erotic banter aroused mutual desire, and as a result, the Israelites "were fruitful and multiplied."

            The midrash tells us the Israelite women refused to let death and despair have the last word. They saw a future, a life beyond Egypt. It was these mirrors of bronze that the women brought to help build the Mishkan. Haber points to a pun: the women who crowded the entrance (tzov'ot) bore the "hosts" (tz'va'ot) of Israelites who went forth from slavery.

            Our parasha is more than an explanation of a building project. The Priests are to prepare for their duties from a basin made in defiant, courageous resistance to illegitimate authority, the persistence of love, and the power of hope. We need to honor these brave women who demanded to be heard, and who saved the Jewish People.  The mirrors should be a reminder that we all need to keep hope alive.