Are We Really That Different?

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 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 for centuries remained an important area of study because of the belief that a restoration of the sacrificial system would occur. As the synagogue became the center of Jewish religious life, prayers were inserted seeking the restoration of sacrifices at the Temple. These remain in traditional liturgy today, as a daily reminder of our ancient ritual life and its core intent of drawing closer to God.

Lev.1:1 “Adonai called to Moses and spoke to him from the Tent of Meeting, saying...”

            Near the conclusion of last week’s reading (and at the end of Exodus), we read in 40:35 that Moses was barred from entry into the Tent of Meeting because the Cloud of God was present. This verse,​ immediately thereafter, tells us that God calls to Moses from within the Tent to instruct him of the details of the sacrificial system, through which communion with God will be established.

                The various sacrifices  and rituals were complex and had detailed instructions for how they were to be carried out. It was of paramount importance that they be done “right.” Seen in that light, they seem somehow magical. They are certainly difficult to comprehend 3,000 years later.

            We often think of animal sacrifice as abhorrent and barbaric, even if we don’t side with PETA. How can we connect with these practises in any meaningful way? Perhaps, that connection is a bit clearer when we observe the barbarism and bloodshed taking place in so much of our so-called “modern” world. If we think that the sacrificial system is incomprehensible, we might also acknowledge that our current world situation is equally incomprehensible. War, religious hatred, famine, global climate change, genocide and terrorism are all rife.

            Perhaps we fail to study the sacrificial system in depth because it is a subtle reminder of our own world, and our failure to bring about the changes which the world so desperately needs.

Light and Dark

Pekudei

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 Mishkan, 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. 40:38 “For the cloud of Adonai was upon the Tabernacle by day and the fire on it by night...”

            A traditional commentary on this verse suggests that every person is like a Sanctuary: there are times of darkness (when we are covered by the cloud) and times of light (when we are illuminated by the fire). When good fortune shines, one should remember that a cloud may appear to darken one’s life, and when things are dark, we can expect the return of light.

            In our present political climate (I hesitate to call it political discourse) we are experiencing a time of troubling darkness. The Republican “field” expresses the perceived anger of their constituents with unprecedented vulgarity and personal attacks. One  candidate supports torture, another turning the Middle East into a glowing field; one suggests that a 12 year old pregnant rape victim of incest should feel blessed for creating life. All seem intent on promoting religious intolerance and disparaging immigrants (while at least two seem to hypocritically boast of the success of their immigrant parents!). On the Democratic side, one candidate boasts about the progress we have made, the other decries our failures (at least it's a real policy debate!). 

              The darkness of this climate has been pointed out by the last two Republican nominees (Romney and McCain) in no uncertain terms. One former Republican candidate (who has dropped out during this iteration) suggests that a choice between Trump and Cruz is a choice between a bullet and poison.

            I take heart, however, from this verse in our Torah. Just as every human being experiences times of light and times of cloud, America too vacillates between light and dark. In times of the greatest darkness, we need to place our trust in "Providence" (as did the nation’s Founders) and that the wisdom of the American people will restore us to light. I pray that I am right.