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 Torah Thoughts
This week,
in our yearly cycle of reading the Torah, we begin the third book, “VaYikra"
(Leviticus). Our portion continues from the beginning of the book until
Chapter 5 verse 26. It contains 111 verses and 16 commandments, 11 positive
(do) commandments and 5 negative (do not) commandments.
This portion deals with various aspects of sacrifices. This concept is
very foreign to modern Western civilization. The slaughter of animals for the
sake of a deity seems primitive and cultic. Indeed, if we view this act as a
means of appeasing and manipulating a supernatural power to act in accordance
with our will, this is idol-worship and antithetical to Jewish values. We
exist to serve G-D, not vice versa.
The sacrifices are obviously symbolic of a much deeper concept. In chapter 1
verse 2, G-D speaks to Moses and tells him to tell the Jewish People:
"When a person among you brings a sacrifice to G-D...”
The words "among you" are a loose translation of the Hebrew word
"mikem". This word literally means "from you". The
Chassidic masters explain that the sacrifice is literally a part of the one
bringing it. He is dedicating and surrendering a part of himself to G-D.
The spiritual anatomy of a human is comprised of a "good
inclination" and an "evil inclination"; a "G-dly
soul" and an "animalistic soul". (A Freudian psychologist may
refer to these as the superego and the id)
The G-dly soul inspires humans to seek G-D and achieve spiritual attainments.
The animalistic soul drives the human to perform animalistic acts which are
necessary for survival of the individual, propagation of the species and
fulfillment of the pleasure-seeking instinct. These animalistic acts are not
necessarily evil. They serve an important function which enables humanity to
exist and thrive.
Nevertheless, the Torah provides the Jew with a context and framework in
which these vital functions should be executed. One who acts purely according
to his instincts and ignores the Torah's framework is regarded as degraded
below the level of an animal. Animals have no choice. Humans were blessed
with the gift and capacity to direct and control those animal instincts. This
indeed is the very challenge that G-d presented to Adam and is the essence of
our Divine service.
The act of eating, for example,
is one performed by both humans and animals and is vital for our existence.
Yet that very act can be transformed by humans into a spiritually-imbued way
of serving G-D. If we eat food which is permitted to us by G-D, with a
blessing expressing our awareness of G-D's kindness; and then we use the
energy gained by that act to perform other mitzvot- we have elevated the
mundane animal act to a new spiritual plane.
One of the symbols of the sacrifice is the dedication of the animal within us
to the service of G-d. Indeed, the Hebrew term for sacrifice is
"korban" from the root letters KRB, which means "close".
By dedicating our "personal animal" to G-d, we are shrinking the
distance between us and G-d, thus fulfilling our raison d'etre.
Haftara
Isaiah 43:21-44:23 Our Torah reading introduces
the laws of sacrifices. In the Haftara, composed many centuries later, the
prophet Isaiah decries Israel’s
lack of commitment to the sacrifices and its lackluster service of G-D. The
prophet mocks the idol-worshippers who cut down a tree and use part of it to
make a fire for warmth or baking, and part of it to make a god to worship.
The foolish idolatrous addict cannot bring himself to perceive the obvious
inanity of anticipating salvation from a crafted piece of wood, itself
susceptible to being turned into ash. Isaiah exhorts Israel to remember the purpose of
its existence- to be a servant of G-D. He will wipe away the sins of a
repentant Israel,
who will then experience complete salvation.
Shabbat Shalom,
Rabbi Baruch Price
Technical
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