Boundaries

Shmini

Lev. 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 Nadab and Abihu offer “strange fire” before God. They are slain. Moses tells Aaron that he must not engage in 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.

 

Lev. 11:3 -7 “Any animal that has true hoofs, with clefts through the hoofs, and that chews the cud — such you may eat. . .. And the swine — although it has true hoofs, with the hoofs cleft through, it does not chew the cud: it is impure for you.”

 

            The laws of kashrut are introduced in detail in this parasha. Fish and animals are deemed acceptable (kosher) if they meet certain characteristics (fins and scales for fish, chewing cud and split hooves for animals), and specific birds are listed as being acceptable or not. (The Sages argued over these, trying to establish avian characteristics as well, but that is for another d’var).

            The real question we have is why these commandments have been given. Are they mishpatim (which are laws having an understandable meaning) or are they chukot (laws for which there is no true explanation)? The Sages and commentators have disagreed. Some suggest that the laws of kashrut are based on health-related matters (as Maimonides opines). Others disagree.

            Kashrut remains a dividing line between observant and non-observant Jews. Some follow the laws and customs simply because they believe them to be God’s will. Others do so because that’s simply the way they were raised. Some avoid the matters in large part by following a vegan or vegetarian diet. Others maintain kosher homes but feel free to eat non-kosher when not at home. And many other Jews ignore these rules entirely.

            Some have suggested that the purpose of these laws is to prevent substantial involvement with non-Jews through the sharing of meals. They point that many of the details of kashrut observance arose from rabbinic thought during the Hellenistic period, and were intended to keep Jews from assimilation.

            I am personally convinced that the laws of kashrut are really a metaphoric example of the need for humans to observe boundaries. Where we draw those lines may indeed differ, but the need for boundaries in all things is to me self-evident. Not all urges must be satisfied, whether it is in regards to food, relationships, or governance.

Sacrifice

 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. 6:1-6 “This is the Torah of the burnt-offering... The fire on the altar shall be kept burning, not to go out: the priest shall burn wood upon it each morning… perpetual fire shall be kept burning on the altar, not to go out.”

 

            The phenomenon of animal sacrifices is discussed by Rabbi Sacks (Rabbi Sacks Legacy, 3/30/23), where he notes that Judaism has survived for two thousand years without the practice, which this parasha details so closely. He asks a question many of us do: what was sacrifice in Judaism and why does it remain important, at least as an idea, even today? His response:  We love what we are willing to make sacrifices for. During Temple times, the largely agricultural society in which Jews lived made animal sacrifices important, as an expression of love of God.

            Today, we make sacrifices for those we love, whether it is to a spouse, a parent, a child or a friend. True patriots make sacrifices to the countries they love. In our congregations, we make sacrifices for the benefit of our community. Ours is a religion based on love, and not on fear.

            The Hebrew word for sacrifice, korban, comes from a root meaning “to come, or bring close.” Sacks notes that the name of God used in connection with sacrifices is Adonai (Hashem), which emphasizes God’s aspects of love and compassion. This Name appears 209 times in Leviticus. God’s Hebrew name Elohim, used in connection with justice or distance, is used only 5 time in Leviticus, and always in reference to other nations.  

            In recent centuries, the world often operated on the principle of enlightened self-interest. This created a prosperity never seen before in human history. But part of the social contract underlying this belief was the need to sacrifice to others, be they family or community. It is this latter aspect which seems to be disappearing today around the world, as the needs of what the Bible refers to as “the widow, the orphan, and the stranger” (meaning the least among us) are being transformed into objects of fear and scorn.

            Meritorious sacrifice is an expression of love. It is the gift we bring to what and to whom we love.