Torah Commentary by Laura Weakley בּה

Purifying for Holiness

Fri, 4 May 2012 20:13:35 -0400

Together our parshiyot take us from the purification process to how to be holy. Kedoshim begins by telling us “You shall be holy, for holy am I, Adonai your G-d.” We begin Acharei Mot with Yom Kippur. Aaron’s sons have just died. Aaron must prepare to purify himself, his family, and the Children of Israel. It is here we are told we shall observe Yom Kippur every year.

Before being considered holy, we must purify ourselves. Together we confess a long list of sins over two different he-goats. Well, not now, but back in Biblical times. One goat would be sacrificed to Adonai, the other was to be taken live and set free in the desert for Azazel. This teaches us while Adonai can forgive our sins if we truly are sorry, and try not to repeat them, they will not be forgotten. This is filled with meanings and teachings, but not for today!

Every year on Yom Kippur, we are formally given the chance to renew our commitment to Adonai. Every year we have the opportunity of a “fresh” start. In order to warrant being truly forgiven, we must change our ways. We are given details, in Acharei Mot, of blood, in a couple of ways. Blood carries the life force, we are told it represents the life force.

We are not to eat the blood of animals, or of anything else for that matter. Before we eat, we must dedicate our meat to Adonai. Recognizing all of Adonai’s creations are inherently holy, we must give thanks for our food. This also includes respecting the life of the animals we eat. This is also why it is important to kill the animal as painlessly as possible. We are not to cause the animals any undue suffering.

There are other ways in which we must respect “blood”, the life force. We are told to revere our parents and observe Shabbat. We were created in the image of G-d, man and woman we created them. In this way, we must honor our own life force by honoring our mother, father, and Adonai.

Our parents are not our only relatives. Acharei Mot lists for us two times the family members we are never to have sexual relations with. This list includes non-blood related family members such as our aunt who is married to our mother or father’s brother, a daughter-in-law, sister-in-law, etc. We are told these forbidden relationships are abhorrent to Adonai. Added to this the second time we are given the listing is the shame these relationships bring about. For good measure, both lists tell us in no uncertain terms, humans having sex with animals is so completely disgusting both the human and the animal should be put to death.

While on this subject, we are also admonished not to ever try to mate two different species of animals. Humans have never gotten the message regarding this, as throughout history, and even today, various people come along who try to do this anyway. This experimentation does not respect the life force, Adonai, or the animals being experimented on.

We are also given other commandments again, all of which regard disrespect of life, or blood. Do not lie, steal, kidnap, cheat, commit adultery, etc. Perverting justice is abhorrent as we are told two times in Acharei Mot. Do not even swear falsely in the name of Adonai is also included. Doing any of these and other things along these lines disrespects all of us, especially the ones directly affected, and disrespects Adonai. Adonai being our life-giving force. To ensure the message not to commit adultery is crystal clear, we are told not to have sex with our neighbor’s wife, nor our fellow’s wife. To me, I would think telling us not to commit adultery with our neighbors’ wife is not to be taken only literally, but rather that everyone we have contact with is considered our neighbor by extension. I guess telling us not to commit adultery with our fellow’s wife was written so there should be no misunderstanding this, and no loopholes, so to speak. Basically this tells us, don’t even think about it!!!

Acting in any of the above ways contaminates us, rendering us impure. Some of these sins are unforgivable, and Adonai lets us know this by telling us some of these deserve the death penalty. Once certain evil acts are committed, it seems even Adonai will not forgive someone who does these. Most of these, however, we are told will contaminate us, but there is no death penalty attached. Even so, some of these we are told, bring shame upon more than just the sinner.

When we finish the purification ceremonies, and begin Kedoshim, we are told we are holy, Adonai is holy, and we are holy to Adonai. Following the commandments we are given is how we can each remain holy. Several times we are told within both parshiyot the peoples who live in Canaan are to be disgorged from there because they commit all of the atrocities the two parshiyot list. Several times within parashah Kedoshim we are told not to worship false gods, idols, demons, nor practice sorcery.

To be holy is to respect our fellow humans, and Adonai. We must trust in Adonai, and have faith. We must also respect the land, and are even given instructions for fruit trees when newly planted. What it pretty much boils down to is follow Adonai’s commandments, and once we claim our inheritance, take care to help one another do just that. Turn away from Adonai, place trust and faith in demons, and well. . . we are given two ways we will be punished. Either way, Adonai will be involved in your demise.

We are told not to allow this, and if we catch someone giving their child to Molech, we should stop them and then kill the parent doing this. If we do not, and pretend we do not know about this, Adonai will take care of it. Each time we are told not to get involved with sorcery, necromancy, and the like, we are told it was the way of the Ovos and the Yidonim. We are warned not to even believe in lucky days. Specifically, we are told anyone who does this is intentionally desecrating Adonai. Not that it is a belief system, or what have you, but that anyone who turns to demons, mentioned along with Molech, the Ovos, and the Yidonim, is doing so intentionally to disrespect Adonai. Much like a teenager will do the opposite of what they are told by their parents to do. Turning towards these demons is intentionally rebellious.

There was a lot of information regarding different types of child abuse, and how they are all abhorrent to Adonai. Acting in a holy way is what Adonai wants us to do. As I stated before, respecting people, the land, and animals, all are ways we demonstrate we respect and revere Adonai. Several times throughout, we are told the Jewish people were chosen and separated from other peoples for holiness. However, being born Jewish does not guarantee anything. To be holy, one must act holy. One must do what is right and good.

Just because our people were chosen, separated, and as we are so often told in the Torah, holy to Adonai, does not mean every individual person will be included. We must spend our lives earning our place through actively shunning evil and doing good. This is why the penalty for so many sins we are told is being cut off from our people. We were chosen, yet still, we must also choose.
I hope I have given you much to think about! Now go and study!
Shabbat Shalom! Chag Sameach, even as the end of Passover quickly approaches. I’d love to know what you think! You may e-mail me, call me, write on the Google Friend Connect widget, write your thoughts on my blog page on goodreads.com, or on my Facebook page.

Joy

Fri, 13 Apr 2012 12:33:09 -0400

Do you think it is ironic I titled this commentary, “Joy”, when it is the same one where we are told about the deaths of two brand new Kohanim? In a way, it certainly is; however, this commentary is not about any disrespect I feel. Aaron’s two sons, however, were disrespectful. Did they deserve to die? This is not for me to judge, nor is it for me to decide.
This parashah tells us about the final rites of inauguration into the priesthood of Aaron and his sons. This comes around the eighth day of a series of initiations. This is a day when everyone present once again perceives the glory of Adonai. Aaron’s sons are killed by Adonai, and immediately afterwards, Adonai speaks directly to Aaron and tells him drinking is not allowed before or during the conducting of services for the Children of Israel. Aaron is told this is to keep the holy and the profane separate. Immediately after Aaron is told this, we are launched into a discussion about the laws of Kashrut. The theme which ties everything together is the imperative to separate the holy from the profane.
In order to feel true unadulterated joy, we must do so without any chemical aid. True joy, pure joy, cannot come from serving oneself, but from serving another. Aaron’s sons who were killed we surmise were drunk from the immediate placement in the Torah of Adonai telling Aaron no drinking of alcohol was allowed for the Kohanim before or during a service. We cannot be 100% certain this was a contributing factor in their demise. We are also told they brought burning incense as a sacrifice, and this was not as Adonai had commanded.
The services in the Mishkan used incense, but not separately from the animal sacrifices. Aaron’s sons who were killed not only brought forth a sacrifice which had not been commanded by Adonai, but also, was one which was of a type used by pagans when worshipping their gods. In case you were wondering what could be wrong with bringing a sacrifice of their own volition, not only was it a reminder of what pagans did, but also, they had just made sin offerings for the Children of Israel as a token apology for the golden calf incident. Aaron’s sons Nadab and Abihu, the ones who offered this incense sacrifice, were offensive in this action alone.
The whole of the assembly had just witnessed the glory of Adonai once more, and they were celebrating with songs of praise. Everyone was feeling joyful. Power corrupts and corrupts absolutely. We know this. It seems to me that whether Aaron’s two sons were drunk or not, they did not make this uncalled-for sacrifice out of purity of heart. There are those who want their own personal credit for anything, and this type of person will try to seize the moment when there is general joy or happiness for themselves. This type of person cannot stand it when the attention is not on his or her self. Someone like this is doing so purely for selfish motives. Serving Adonai must be for the sake of Adonai, not for oneself. A person who is a spiritual leader, and therefore helps others to focus attention on Adonai, is not doing their job if their desire for personal credit is the motivation.
From reading the parashah, it appears to me Aaron’s two sons were acting in order to receive personal attention and accolades. What they appeared to be feeling was not joy, but jealousy. They may have even been considered drunk, even if they had not imbibed, due to their sophomoric actions, which were offensive and obnoxious to boot. They had been given a great honor in being chosen by Adonai to lead services. They were chosen on account of their father’s righteousness. Their actions certainly proved they were unworthy of this honor. While their instant death must have sobered up the mood of the assembly rather quickly, it seems to me Aaron, and their surviving brothers, Eleazar and Ithamar, must have understood. Moses immediately instructed the three of them not to mourn, and there was no discussion. While the lack of discussion alone does not prove they understood, their actions also speak volumes.
What happens next is we receive laws regarding Kashrut. (Kosher laws) Aaron was specifically told by Adonai the law against the Kohanim imbibing before or during the service was to separate the holy from the profane. The timing of this admonition alone is enough to lead me, at least, to deduce Nadab and Abihu’s attempt to steal the crowd’s attention was motivated by selfishness, and not done out of love for Adonai.
The offerings Aaron had made before all of this were the sin offerings, the burnt offerings, and peace offerings. Keep in mind, the sin offering was intended for unintentional sins. Yet, Aaron clearly created the golden calf intentionally. As for the Children of Israel, while their fears may have been exploited by the mixed multitude, they too wanted Aaron to make an idol. Before the burnt offering, which was from then on to be kept burning as an eternal light (I have been blessed with an incredible insight about this, which I will expand upon at a later date), Aaron made his own sin offering and then the people’s sin offering.
Sometimes we human beings make really bad decisions out of desperation. At the time of the golden calf incident, the Israelites had only recently been saved from Egypt, led by Moses. Then Moses was gone for forty days. They had all witnessed the fire and smoke upon Mount Sinai into which Moses had disappeared. Since Moses was gone, as we were told, for forty days, and since he returned as the people were about to begin worshipping the idol, they had obviously been patiently and fearfully waiting for thirty-nine days before asking Aaron to make an idol. It is not as if they lost hope of his return after a few days or so.
At this point in time, the Israelites were still in the desert, still not living in the land of Canaan, which they were told was their inheritance, as well as their destination. Any naysayers, as I call them, would have begun telling others Moses was probably dead just after he had gone up the mountain into smoke and fire. The longer he was gone, the more people would begin buying into this fear. I am not making excuses for their behavior; I am, however, trying to point out the importance circumstances play in one’s state of mind, and subsequent actions. Had they asked Aaron to create the calf within a few days of Moses’ absence, this would have resulted in the actual worshipping of an idol. As it was, they held onto faith for a long time before this, and let us not forget what may be the most important element of all: Moses came back before any actual worshipping had taken place. Therefore, the actual sinning had been averted.
For Aaron’s part, and of course, it is not for me to judge, I would like to think he prayed Moses would come back before he would feel he had to go through with a service for an idol. I would like to think he agreed to make the calf at first because he did not really think anyone would donate, and therefore part, with any of their newfound wealth. If I am correct, he was surprised at how quickly the people complied. Even after making the calf, Aaron told the people to wait another day before beginning to worship it. To me, this appears to be a stalling tactic. After all, once it was made, why wait? It was not as if anyone was going anywhere! I would like to think he had prayed for Moses to return in time, and indeed he did. Personally, I believe it would have been better for everyone, and would also have more clearly shown Aaron to be a worthy spiritual leader, had he talked to the people about all Adonai had just done for them, all of the miracles they just witnessed, and calmed them into waiting longer for Moses. He could have assured them Moses would return. But, Aaron was, after all, human, and he may have begun having his own doubts, and have allowed his own fears to take over. All of this to say, if one considers the entirety of what transpired, and what did not, one could better understand why this was considered, or at least accepted by Adonai, as an unintentional sin. Also, when Moses went back up the mountain, he remained there another forty days. The Children of Israel were immediately tested as to whether they would again so easily lose their faith. They did not.
We do not need the Torah to tell us evil exists in this world of ours! It does many times, but we already know this. Nadab and Abihu’s sacrifice was clearly, at least to me, born from a desire to receive attention for themselves, and done in such a manner as to be extremely blasphemous. Again, I remind you this type of sacrifice was a pagan practice. Everyone there had also already been told to honor thy father and thy mother - the fifth commandment. On this final day of their inauguration into the priesthood, they were still taking a back seat to their father Aaron, so to speak. Not only were they disrespecting Adonai, and the priesthood itself, but they were also quite publicly disrespecting the people, and their father. When Moses told Aaron, Eleazar, and Ithamar not to mourn the loss of their brothers, and then were admonished for not partaking of the assembly’s sin offering, Eleazar and Ithamar demonstrated their worthiness by not speaking for their father.
Aaron was the one who answered Moses, as was, and is still the proper way for children to act respectfully in the presence of their parents. It is the parents who should speak for the family when in the presence of those other than the nuclear family. Demonstrating disrespect for one’s own parents may not be considered by all to be evil behavior. Certainly we know some parents simply are not worthy of respect. This, of course, does not mean one should publicly humiliate one’s parents. We all know too, there are a lot of men out there who feel small in their own father’s eyes and do what they can to make their father proud of them. Nadab and Abihu may have even been motivated for this reason, so they took initiative, thinking it would make Aaron proud of them; however, even if this were true, they were acting like Cain, not like Abel. Certainly, they were unworthy of the honor of being Kohanim, even if this is the reason they did what they did. A true leader must be more levelheaded than they were. Their actions, no matter what the reason for them, clearly were not motivated by joy.
When serving Adonai, one must do so for the sake of Adonai alone, not for oneself. Evil does not always, and probably not most of the time either, come out of nowhere. It usually begins with seemingly innocuous choices and actions, and grows from there. By separating the holy from the profane, we are ensuring we remain conscious of the difference. When the Kohanim ate of the sacrifices, they were taking into themselves the pain and the joy of their congregation. All Adonai created are holy. This means all animals are holy. However, the ones this parashah teaches us are not holy to eat, and therefore not considered kosher, are ones whose actions, while alive, are not the actions we want to imitate. If we eat non-kosher animals, we are taking the traits of that animal into our selves. This spiritually paves the way for unholy actions to grow in us by attaching to our souls undesirable traits. This begins a path which can grow towards evil actions and rejection of Adonai.
Do not mistake what I wrote as eating only kosher animals leads to good behaviors and thoughts, or eating non-kosher animals necessarily means the person is evil either. Plenty of people who eat strictly kosher commit other evil actions, and plenty of non-kosher-keeping people lead exemplary lives. I do, however think - as I stated before - by consciously separating clean and unclean, kosher and non-kosher, we are more apt to make better choices, because practicing awareness helps lead one to choose not to sin. One who lives their life mindfully is more likely to choose Adonai.
Certainly, there are exceptions. The laws in the Torah itself do not address exceptions, just as our own secular laws do not either. However, we all know there are people whose actions should be exempted from strict adherence to laws sometimes due to their circumstances. Maybe this is why the Torah also teaches us to leave our lay judgments up to Adonai. Adonai is the only one who knows what is in our hearts. And it is no small thing to feel the true and pure joy we can feel when we do our best to live our lives in unselfish service of Adonai. Personally, I have been blessed with the feeling of pure joy upon occasion, without having any alcohol or other chemical assistance, and there is no feeling on earth as wonderful! I wish I could feel this all the time, or at least most of the time, but having known this feeling is real, and can be had, is a blessing for which I am grateful! I hope everyone experiences joy in their lives.
I hope I have given you much to think about! Now go and study!
Shabbat Shalom! Chag Sameach, even as the end of Passover quickly approaches. I’d love to know what you think! You may e-mail me, call me, write on the Google Friend Connect widget, write your thoughts on my blog page on goodreads.com, or on my Facebook page.

Matzah

Fri, 30 Mar 2012 10:23:04 -0400

Passover is about to begin. We remember how we were once slaves in Egypt, and that Adonai brought us out of slavery. It is a holiday replete with symbols. Parashah Tzav includes many of the same symbols. Matzah sums them up nicely.
Okay, I will not leave you hanging! Matzah is made without leaven. It is cooked without yeast, so it is flat. Parashah Tzav tells us when the Kohanim were inaugurated, they ate matzah in the Holy of Holies. They were also to eat leavened bread as a part of the ceremony.
Tzav begins with the burnt offering, which is to always be kept burning on the altar. Twice a day, the Kohen who attends it must rekindle the fire with new wood and a new sacrifice. He must also separate the ashes while the fire still burns, from the parts of the sacrifice which are not ash. Such detail about how to clean up!
The Kohen must clean up both the ash, and whatever the part of the sacrifice the Kohanim eat was cooked in. If it is made of earthenware, it must be broken; therefore, it may no longer be used. If it is cooked in copper, the pot or pan must be thoroughly cleaned.
Even more curious than this is the instruction that the Kohen who removes the ash from the fire on the altar must then change clothes, and then take the ash to a “pure” place outside of the camp. We are also told that anything or anyone who touches what has become holy becomes holy too. The inverse is also true: anyone or anything which comes into contact with impurity also becomes “unclean,” and must then be purified.
We are not expected to be able to always be pure of thoughts or deeds, which is indicated by the rituals we are told to perform in order to turn things around. Every time a Kohen takes his place at the altar to perform a ceremony, he must cleanse himself first to become pure, to be acceptable to Adonai as worthy of holiness.
Anything we feel is fleeting. This is the nature of emotion, the nature of our physical nervous system, the nature of human beings. This is not to say it is okay to sin, obviously it is not. It is, however, comforting to know we have the ability to change. To be forgiven. If we forget, we are doomed to repeat.
After Adonai parted the Sea of Reeds for us to cross, the sea came back in behind us and killed the Egyptians who, led by Pharaoh, pursued us. All of the good things which happened to us, and all of the blessings we received, came at a price. It was not just the price of our own bondage and sorrow, it cost the lives of others. Good can come through the ashes. We must also and always remember to honor and respect the ashes, how they became such in the first place. To rebuild, to enable good to come from bad, we cannot allow ourselves to forget. We must respect and honor what came before, or we risk becoming complacent about what we have. Complacency is the first step towards evil.
On the Seder plate, we have a shank bone. This represents the hip dislocation Jacob was left with after wrestling with the angel. It was after his hip was injured Jacob was renamed Israel by both the angel and Adonai. In parashah Tzav, we are told about the waving of the thigh bone and the breast of sacrifice. This waving is not done out of disrespect. It is quite the opposite.
Jacob suffered, which led to his new life. The name Israel means G-d wrestler. The angel told Jacob he had wrestled with Adonai and was victorious. The hip pain never went away. He never forgot his suffering and the lessons learned from it, which led to a new life. There is a saying, change your name, change your life. His newfound wisdom and spirituality came at a price.
Where we are today is very much rooted in our own individual and collective past. The waving of the thigh bone reminds us of Jacob, just as it does on our Seder plate. The waving of the breast is reminiscent of the love and nurturing of Adonai. The burnt offering was to be kept burning for all time. Today, we still ensure we remember our past. On Passover, we remember not just the story of the Exodus, but we remember as if it happened to each one of us.
In Parashah Tzav, we are continually referred to as the “Children of Israel”. In other places within the Torah, while we are also referred to as the “Children of Israel,” we are also referred to as “the Nation of Israel”, Adonai’s “Chosen People”, etc. Here in Tzav, we are only called the “Children of Israel”.
The act of praying must be based upon sincere intention, not just the reciting of words. Who we are today is a direct result of where we came from, and what we endured. Parashah Tzav focuses upon the inauguration ceremony of the Kohanim, just as it includes the memories of our suffering and others’ sufferings, which enabled us to reach that moment. It is because all of these things are recorded for us, we ensure we will always remember.
Leaven is symbolic of evil thoughts, which lead to evil actions. When we use it to bake bread, it causes the bread to rise up. The evil is still present and remembered as it directly affects what it is mixed in. Matzah has no leavening agent, it represents purity. As we all know, we eat this matzah every Passover. The same flour and oil can be the ingredients for purity, or for evil. The Kohanim were told to eat both.
We can choose to repent, and turn to Adonai even when we sin. We could choose to continue down an evil path. We could also choose to forget. For those who have suffered, and who choose to turn towards Adonai, repent, and change, by remembering the past, acknowledging it, and consciously choosing not to continue life the same way, the new commitment comes from a place of knowing. For one who chooses not to continue to sin, greater heights can be reached.
Matzah represents purity, and for at least one week per year, we eat this, and we remember our suffering. It comes to mind too, diamonds are carbon. The rare brilliance and beauty of diamonds must suffer pressure over a long period of time before the carbon completely changes form. Diamonds also symbolize true love, which is meant to last.
The Kohanim were told to remain within the Tent of Meeting, the Holy of Holies, for seven days, eating Matzah, along with other obligations, before being pure enough to be inaugurated as spiritual leaders for the Children of Israel. The story of creation tells us we were the last thing Adonai created, and that human beings were created to be caretakers of everything which Adonai created. Until Adam and Eve were created, there was no Shabbat. We were created to be stewards of our reality and everything this encompasses, but the first thing we did (Adam and Eve), just after being created, acknowledged Adonai, thanked Adonai, praised Adonai, and recognized Adonai was the reason they existed at all.
It is important to remember too, the Kohanim, the ones chosen by Adonai from amongst the Chosen People, the ones who presided over the services for Adonai, were the very same ones who are told to clean up the ashes, and to take them outside of the camp. They were not to stop at simply removing the ashes from the fire and have someone else take them out, they were to do it all. No human being is Adonai.
If someone else had been appointed by Adonai to clean up, the message would have been the men who were Kohanim were “like Adonai,” not just representatives. They were men with faults, just like the rest of us. They too sinned, even if not intentionally, and even if a particular Kohen never himself committed a sin, he still bore the yoke of all of the sins of the Children of Israel. There was to be no mistaking the Kohanim for gods, they were not to be worshipped. They were not better than us, they simply held a little more responsibility than the rest of us.
For one whole week, they were not to leave the Holy of Holies, though I do suspect they had to, in order to take care of their bathroom needs. By staying in the Holy of Holies for one week, this helped to keep them from committing any sin, even inadvertently. They ate matzah, so what they took in was also pure. They also ate of the sacrifices after the sacrifice was made holy. We are told, whatever touches something holy becomes holy too.
Still, they were mortal men with flaws and faults just like everyone else. We are reminded of this through the instructions to them to purify themselves before administering any service. Remaining in a state of purity is not possible for human beings once achieved. Life happens, thoughts arise, and we react to both. Reconnecting with Adonai, and keeping our intentions focused on connecting with Adonai are ongoing efforts. Ones which do not happen by accident.
For one week every year, all Jewish people everywhere the world over eat only Matzah, not any product with leaven. For one week every year, we, like the Kohanim, do what we can to remember how we got here, and to remember to constantly put forth the effort to purify ourselves so we too can be worthy of Adonai’s forgiveness. To be worthy of Adonai’s love. In parashah Tzav, we are reminded too that we not only have souls, but also that no matter what our circumstances, no matter what anyone does to us, no matter how much pain others may seek to inflict upon us, it is we who are responsible for our own souls’ purity. It is through our own actions alone which determine the continuance, or not, of our souls.
I hope I have given you much to think about! Now go and study!
Shabbat Shalom! I’d love to know what you think! You may e-mail me, call me, write on the Google Friend Connect widget, write your thoughts on my blog page on goodreads.com, or on my Facebook page.

Sacrifice

Thu, 22 Mar 2012 12:08:23 -0400

To sacrifice means to bring closer to Adonai, or to raise up to Adonai. Our parashah begins with the word “Vayikra”; the definition Rashi gives for this word sets such a spiritual and beautiful tone. Rashi notes Vayikra is the word the ministering angels use to call each other. In English, the richness of this word is not so easy to express, but I will try. Adonai calls to Moses this week using the word “Vayikra”, rather than “Vayidaber” - and He spoke - or “Vayomer” - and He said - or “Vayehtzav” - and He commanded (“Va” in Hebrew means “and”). This week, Adonai affectionately calls to Moses.
Adonai wants us to reach up. While we cannot fully “know” Adonai (while here on earth, at least), the Torah was given to us with love so we could at least know what it is Adonai wants from us. Adonai, therefore, begins the Book of Leviticus by letting us know our sacrifices, or our attempts to raise ourselves up and connect with Adonai, will be lovingly received.
When we choose to lovingly reach out to other human beings, we are not always, and sadly not even often, received with unconditional love simply for choosing to do so. We can only control ourselves, and our actions, not how others will receive us. In our heart of hearts, we just want to be loved. Adonai wants us to know we are.
It seems wholly appropriate then, roughly the full first half of this parashah is about how we and the Kohanim should treat sacrifices brought voluntarily because one’s heart moves them to do so. Yes, I know technically it says “Man”, and not “one”, but in interpreting this in a spiritual manner, and of course, being a woman, I prefer to say “one”! The rest of our parashah discusses details about the guilt offerings, peace offerings, and the sin offerings.
The way Vayikra begins by lovingly calling Moses over, in my mind in a fatherly way - perhaps motherly, but lovingly nonetheless - is something I do not recall noticeably impacting me in my multitude of other times I read this, in contrast with the way it had this time. For me, noticing this opened my mind up to the spirituality Vayikra encompasses. As you are well aware, we no longer perform animal sacrifices. Later on, the Torah itself will tell us our prayers, which are verbalized, are acceptable as sacrifices.
Knowing this makes me even more confident in the insights I am about to share. Understanding the spiritual messages in this parashah teaches us just how applicable the descriptions of the sacrifices are to our world today. This also brings us to understand the possible reasons for such details to be recorded for posterity in a whole new light. It seems to me that if our prayers are acceptable to Adonai, then why give us such graphic details regarding animal sacrifice? In thinking about this, I came to the conclusion the recorded details are more symbolic than literal.
The whole reason for constructing specific buildings for the worship of Adonai is for our benefit. As we all know, Adonai is everywhere, and certainly cannot be “housed” in anything we build. We can also pray wherever we are, whenever we want to. We can pray when we are alone, or with others. By setting aside specific times and places for the purpose of communal prayer, we are communicating messages to Adonai which are above and beyond the verbal prayers themselves. For one thing, we are telling Adonai we understand the importance of joining our talents, energies, efforts, and time with others. The obvious message is perhaps the simple one of the reverence we have for Adonai. We also convey the idea we feel it is necessary to communally acknowledge the most important priority of creating any community is to have Adonai at the center. First and foremost, we all answer to Adonai, and it is my hope and prayer all of us recognize this always.
The sacrifices which begin with ones brought because one was so moved, range from ones brought by the rich, to ones brought by the poor. All descriptions of just how to accomplish the service of sacrifice here end by telling us they emit an aroma which is most pleasing to Adonai. In each one, we are told the person bringing the sacrifice participates in the service with the Kohanim. All except the last one, that of the poor person who can only afford to give flour. We are told the Kohanim take a portion of this offering to eat themselves. The portion for Adonai is called “a reminder”. This is the only one of the beginning sacrifices we are told the Kohanim may eat from the first list.
Adonai loves each and every one of Adonai’s children the same. We are specifically not told any of these is better than another. What we have is that each one of us should connect with Adonai with our whole heart, holding nothing back. If a rich man, for example, gave a flour offering rather than the proscribed bull, which I can only assume was worth much more in secular terms, then the rich man is acting as Cain had acted. Adonai did not accept Cain’s offering because it was not given from his whole heart. Abel, you may recall, gave of the best he had, while Cain did not.
We could look at this another way too. At different times in our lives, we range the gamut of emotional availability from being fully “present,” to those times we feel emotional pain from a loss. When we are young, we do not have the same understanding and appreciation of Adonai as we do as we age, and sometimes there are biological elements at play which may inhibit our ability to feel the connection to Adonai.
Remember, the “poor” person’s offering is partly eaten by the Kohanim, and the other portion is a “reminder” to Adonai. A person in any type of pain, be it emotional, spiritual, physical, or chemical, needs more compassion and help in connecting with Adonai. By the Kohanim eating a portion of the offering, what they are effectively doing is taking in the responsibility for the community at-large not to neglect this person’s needs. They are effectively sharing the effort to raise this person’s prayers up to Adonai. When the Kohanim do this, they are also setting an example for the community to join in this effort as well. They contribute a portion of the person’s offering, or pain, to Adonai, and in so doing, are reminding Adonai of this person’s situation and needs, as well as the knowledge the community has to take care of one another.
The guilt offerings are purposed for those who have sinned inadvertently, or accidentally, or without knowing what kind of sin the person even committed, or if they even have committed a sin. A little later in Vayikra, we are told more specifically we may make guilt offerings when we are later informed of the sin we committed. So. . .after the fact. It is also stressed that not only was the sin committed, but also, the person feels guilt.
Allow me to break this down a bit for you. How could a person feel guilty if the person did not know they even did something wrong? How indeed! Our souls know what we should and should not do. At different moments in our lives, and some people are more in tune with their souls than others are, we recognize the feelings the soul engenders us with to know something we did, or are about to do, is not quite right. It is appropriate for someone in this situation to seek the help of the spiritual leader(s) to connect with Adonai, and to better understand what it is they are being warned about, etc. This may be why the Kohanim are told to partake in a portion of the sacrifice brought, along with the person bringing it.
There are other times when we have said, done, not said, not done something which we “knew” we should have, or not have, done or said. Maybe we thought we did not have the time, or any of a whole host of other excuses we try to tell ourselves. Why are we specifically told the person must actually feel guilt to bring this offering? Well, only those who actually do care about doing what is right will feel guilt.
It is just after the recording of the guilt offerings, which also vary by degrees regarding a person’s ability, that we are told about the peace offerings. These may be brought by individuals, groups, leader of groups, and by the Kohanim themselves. The varying amount and type of those who may bring the peace offering, as well as the sharing of the peace offering, teaches us we must seek peace first within ourselves. If we feel at peace, we emanate this energy outwards, and as more people add their own peaceful energy, it grows to cover more and more territory. Once our spiritual leaders take responsibility for directly bringing about peace and emanate this energy outwards towards their community, this community can choose to join their energy to this to help to raise this peace up to Adonai. If everyone in this prayer community chooses to join in this energy, it then becomes so powerful it covers the entire world!
Finally, we are taught about sin offerings. The varying types are related here to the varying degrees of importance from the individual lay person, heads of families, group leaders, community leaders, the Sanhedrin (those who are responsible for legal rulings), to kings, and finally, the list ends with the Kohanim themselves. Any of these may be made on their own behalf, or for the benefit of others, including themselves.
Through the order of this list, we learn it is important to take responsibility for our own actions, but maybe more importantly, each leader has an even greater responsibility for the group they represent. Since the Kohanim (priests) are the ones most responsible for the spiritual welfare and direction of those they lead, they must answer to the strictest of standards Adonai wants us to follow.
The details we are given in this parashah offer many more valuable spiritual lessons. I have given you a rather broad sweep to contemplate, and therefore a place to begin! I hope you will delve even deeper, both individually as well as within groups. What all of these have in common is that while we certainly can and should try to connect with Adonai individually, and when alone, by joining with others, either because we are in need of help, or we recognize our responsibility to help one another, we are all responsible for one another, and for connecting our intentions, thoughts, words, and deeds to Adonai. When we reach up to Adonai, we find the unconditional love we so greatly need. Adonai is always happy to accept these efforts with open arms, figuratively speaking. Remember, Adonai lovingly called to Moses to write down these words so we would always know we are not alone, and we are loved. I hope some are moved to realize too, that we as individuals should also reflect this unconditional love ourselves, and to accept happily and lovingly those who want to connect with us, maybe even especially when it is difficult for them to do so. It is in people’s difficult times, when - for whatever reason - they have the most trouble asking for the help, love, and support they crave and need. It is in these times, we should reach out to them and let them know they are loved, and we will help care for them, since this is when they need us the most. Praising, thanking, and loving Adonai are best accomplished when we take responsibility for one another, and is demonstrated through how we treat one another.
As we quickly approach Passover, when we intentionally remind ourselves we were once slaves, may your lives demonstrate your thankfulness by being a blessing! May you, in turn, be blessed!
Shabbat Shalom! I’d love to know what you think! You may e-mail me, call me, write on the Google Friend Connect widget, write your thoughts on my blog page on goodreads.com, or on my Facebook page.

Building

Thu, 15 Mar 2012 16:09:03 -0400

Everything we make, create, or build begins with a foundation. This includes the creation of a nation. As with all nations, the people do not appear magically out of nowhere! Therefore, in creating a nation, we are telling the world we did not like the way things were and we are making changes. It is important to notice and understand what these nations’ creators or re-creators found this new way of life upon.
The Jewish Nation, both the physical Nation of Israel, as well as the collective name for all of us Jewish people, wherever we may reside (which is also called the Nation of Israel), is founded upon serving Adonai, and making this world worthy of Adonai. The last few weeks, we have been learning what Adonai told Moses upon Mount Sinai. Along with the laws we were given (other things as well), we were given instructions for the building of the Mishkan. Moses was given these instructions privately. This week, Moses assembles the people to explain these instructions to everyone.
First, someone - or Adonai, in this case - has to have an idea in order to make, create, or build anything. Adonai told Moses to write down all he was told. An architect makes drawings of his/her idea on what are known as blueprints. Just like all nations, in order to realize the idea, it must be shared. One person is not a nation unto himself or herself!
There has to be an idea, or inspiration, first and foremost. Writing down this idea helps to organize one’s thoughts and flesh out the idea. Then, in some way, shape, or form, this idea must be shared in order to be realized. Even Adonai had the idea of creation before speaking the words which brought creation into existence! Judaism teaches us the Torah was written first, and used as a blueprint for all creation. So, it seems even Adonai fleshed out the idea of creation with writing of some sort!
Before receiving the Torah on Mount Sinai, Adonai wanted Moses to ensure the Children of Israel agreed to the basics, including the idea of creating a nation. We know they agreed to the Ten Commandments. The building blocks of Judaism are based upon acknowledgment, first and foremost, of the fact there is only one G-d. The first five commandments are between man/woman and G-d. The second ten are between man and man, woman and woman, and man and woman (just trying to be politically correct, but I believe you get the idea). Did you notice this makes a cross?! Actually, it was not originally a Christian symbol, but I won’t expand on this now, although it is interesting.
At this point in our Torah study, we have an idea, a beginning plan, and an agreement between parties - in this case, an oral contract - and this idea has been fleshed out on paper, so to speak. We begin our parashah with Moses assembling the people and explaining the plan.
Remember, the Israelites had only recently escaped from bondage, and did not have a set place to call home. Everything was in flux, including the wandering of the people. If one thinks about this, it is the only time in history I am aware of where a group of people decide to organize themselves as a nation and begin to build a foundation - in this case, a home for Adonai of sorts, which is meant to be portable! Not only this, but the foundation, in this case the Mishkan, was to be created from the best of worldly riches at a time when they themselves had no semi-permanent or permanent home.
Personally, I love Adonai, trust Adonai, and do my best to serve Adonai; however, given what I know about people, I would be rather afraid of attracting thieves if I paraded around with a group of people while carrying, and every so often erecting, such a magnificent display of wealth. The group would most likely be labeled “crazy” by anyone observing this, or even hearing about it! Others would certainly, at the very least, think this group was asking for trouble!
This new Nation of Israel, however, not only agreed in theory to found themselves first and foremost on serving Adonai, but also, they would “walk the walk”. They were fearless because they knew - not thought - knew there was only one G-d, and Adonai would protect them. They had complete faith in Adonai. Before being told about their instructions for protecting and transporting the Mishkan, they were told details about what they would need to do to create this Tabernacle, and from which materials all of the items required would be created.
Their first priority was building this beautiful Mishkan, as well as all of the items it would need for its purpose. They knew they would be brought to the Promised Land, Canaan at the time, and therefore would, at some point, have a place to call home. However, the main concern of this new Nation of Israel was to serve Adonai. The main responsibility of the Nation of Israel was to lead the world by example as to how to make the entire world a holy place, a place worthy of Adonai.
These truths have never changed. We built the Temple in Jerusalem as a permanent Mishkan, and it was destroyed by others, and we were scattered - driven out of our home. We regrouped and took our home back. We built the second Temple on the same spot. Once again, we were dispersed and our Temple was destroyed.
The worst part is not just that others built their own place of worship on top of the land, in the exact same spot where our Temple had been, but it actually focuses on why they did this, and how they treat the entire site - and us - as well. The Dome of the Rock was built to show the world people could choose to be the “Chosen People”. Of course, they are the only ones who think this. To this day, we are still known as the “Chosen People”. They tried to destroy and erase history by intentionally building upon this sacred spot of ours. Everyone still knows the history, and that it is on the Temple Mount that the Dome of the Rock was built. They do what they can to destroy any artifacts that definitively prove this was and is ours, given to us by Adonai. They do not allow any excavations or archaeologists access.
You may be interested in knowing their Dome, which is there now, is not the original one. The original one, as well as many others, have been destroyed many times, not by human beings, but rather by earthquakes! Guess who controls that!
Whether the Jewish people “officially” are recognized as being the rightful owners of the Land of Israel and/or the Temple Mount has never dissolved (and will never. . . regardless!) the Nation of Israel. We have, are, and always continue to be a Nation, whether we reside in the land of Israel or not. Even though many nations to this day continue to try to annihilate us, we survive, WE ARE STILL HERE! Not only this, but we are not a vengeful people. We continue to do what we can to model how Adonai wants us, and everyone else, to behave towards Adonai and each other.
Adonai does not need a physical structure, or home, on earth. Structures are for people to gather together, whether en masse or not. Temples are places to focus our attention on what truly matters - Adonai. The reason we built the Tabernacle while still in the desert, wandering around without a place to call home first, may be seen as a type of foretelling of our history. Adonai is everywhere. Adonai is protecting us as a people. Adonai does not exist merely in the world so much as the world exists in Adonai. We can pray to Adonai, focus our attention on Adonai as a group anywhere we are.
We as a people, as a group, we the Nation of Israel, the children of Israel, do what we can to serve Adonai as well as we can, no matter what the circumstances, no matter where we live, and even when we have no place to call home. We do this not just with prayers and traditions, not just with our families, we do this through treating others the way we wish to be treated.
Am Yisrael Chai! The Nation of Israel lives! The only thing which is forever is Adonai. Adonai promised we would always exist as a people, as a group, and as a Nation, one founded upon the only things which ultimately matter - faith and trust in Adonai and serving Adonai. We will always do what we can to defend ourselves - how else would we continue to exist? Meaning, if we did not defend ourselves, it would demonstrate a lack of respect for Adonai. By protecting and defending ourselves, we demonstrate to Adonai we believe it is important to continue to exist as a people, as a Nation.
We defend ourselves while simultaneously continuing to do what we can to make this world a better place, through contributing our time, efforts, talents, minds, and abilities towards making this world a better place for all: to make this world worthy of Adonai. We do this as a group, as a Nation. You may want to take note, Adonai told Moses to write down millennia ago the stated promise: we, as the Nation of Israel, would always exist, even when we are scattered throughout the earth. We are living proof of Adonai’s promise to protect us as a people, as Adonai’s Chosen People, written and recorded so long ago, was not some myth, not some fable, not some wish we made up and recorded. We are living proof of the truth of the Torah. The sooner the world at large comes to terms with this truth and follows our example of living a life in service to Adonai, the sooner we will have created a new world order, so to speak. One built on man’s HUMANITY to man. One built in service to Adonai. One which is healed. One at peace. A world truly worthy of Adonai. A world which finally understands what Adonai wants from all of Adonai’s children is to treat one another kindly, respectfully, fairly, and lovingly. A world which understands worshiping other gods, those of jealousy, hatred, violence, money, greed, etc., is one which guarantees its own destruction. All of these gods ultimately are truly powerless and meaningless, they do not and cannot last. In following these false gods, one can never truly be happy. The things we have are temporary, the power we may have is temporary. Adonai is truth, love, and mercy. We are our brother’s keeper, and we are all brothers when it comes right down to it.
As always, when we finish studying a book of Torah, in this case Exodus, for a time - because we are never really finished - we say “Chazak! Chazak! Venischazeik!” (Be strong! Be strong! And may we be strengthened!)
Shabbat Shalom! Chag Sameach! Happy Purim! I’d love to know what you think! You may e-mail me, call me, write on the Google Friend Connect widget, write your thoughts on my blog page on goodreads.com, or on my Facebook page.