"Religious" interaction with our fellows

Vayikra

Leviticus 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 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.”  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 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.

            With the end of the sacrificial system, the instructions of Vayikra first remained an important area of study because of the belief that a restoration of the sacrificial system would occur. It remained important as a way to interpret modern concerns about our relationship to the Divine in light of the ancient rituals.

Leviticus 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...”

            We see in this verse a message we usually associate with Yom Kippur: A “trespass” (transgression or sin) against a fellow human being is simultaneously a trespass against God.

            This is one of the most significant ethical tenets of Judaism, because it establishes the concept that God is essentially a third party to every human interaction. All of our interpersonal relationships, be they with family members, friends, co-workers, congregants or strangers (and even with our enemies!), are to be informed by the knowledge that God demands that we act in an ethical and compassionate manner. It is a unique “Jewish” understanding that our interpersonal actions are inherently “religious” in nature. Living a Jewish life should mean that we act with an understanding that God is involved in every aspect of our mundane human interactions.

It's not about women's "vanity"

Pekude

Exodus 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 the Tabernacle, as are the various holy vessels, and a cloud of glory descends and covers the tent.

Ex.38:8 “He made the laver of copper and its stand of copper, from the mirrors of the women who performed tasks at the entrance of the Tent of Meeting.”

          This is a fascinating verse, since it is one of the few examples in the repetitions about building the Mishkan and its accouterments when we are informed of a specific gift, and that the gift was used for a specific purpose. [Two quick asides: (1) Women were working at the entrance to the Tent! (2) a literal reading of the text might suggest that the mirrors were from “legions” working at the entrance; however, the Hebrew word for “legions” is in the feminine, so the Sages assumed that these were women.]

          Rashi suggests a wonderful midrash in which Moses questions God by suggesting that the gifts of mirrors was inappropriate, because they were used for purposes of personal vanity. God responds by telling Moses that the mirrors had special value; they had been used by the women while the Israelites were still slaves in order to enhance the women’s attractiveness and to help them arouse the sexual interest of their husbands, who were exhausted from their slave labor. The so-called “vanity” of the women ensured the continuation of the Jewish People.

          This detail about Mishkan construction is a reminder of the essential contribution of women to Jewish survival. The women never abandoned hope for the future.

          This parasha concludes the reading of the Book of Shemot. We recall that the Book began with the critical role women played in the survival of the Israelites: Yocheved who dared to save her son from Pharaoh’s order of extermination, Miriam, who watched over the baby Moses in his basket on the river, and Pharaoh’s daughter, who adopted the young child. The Book now ends with a subtle reminder that it was the women of our People who had the faith and perseverance needed for our survival.