Nearly the most difficult element for me to understand when studying Torah is the usage of animal offerings. I can appreciate the act of sharing a gift as a means of demonstrating gratitude, lifting a glass of wine which evolved from the ancient presentation of a libation offering; even the presentation of grain and produce offerings upon an altar, or to an individual. However, I cannot understand how the slaughter of an animal could accomplish worship between people and God. I understand the intention, the motivation, even the enthusiasm – from a historical perspective – but I cannot emotionally identify with this practice.
It is too foreign, too ancient, too primitive. I know the traditional approach presented by the Torah itself and Maimonides’s interpretation that the system was intended for a nation accustomed to sacrifices and eventually, as people changed, sacrifices would no longer be utilized. But, much of Vayikra ( Leviticus) remains obscured by the clouds of 3,000 years of history.
In no other circumstance does the entire nation act as one individual! What is so special about this ceremony that everyone, non-Cohen and peasant too, is involved?
It is too foreign, too ancient, too primitive. I know the traditional approach presented by the Torah itself and Maimonides’s interpretation that the system was intended for a nation accustomed to sacrifices and eventually, as people changed, sacrifices would no longer be utilized. But, much of Vayikra ( Leviticus) remains obscured by the clouds of 3,000 years of history.
This week’s parsha (Chukat), found in Numbers, describes a sacrifice which stands out from the rest. Yes, an animal is slaughtered and prepared in a particular way. But, in contrast with other Torah readings which describe animal sacrifices, this parsha involves the entire nation. Nearly all other passages speak of Aaron or his sons or perhaps Moses taking an animal and preparing it for a ritual. This week’s Torah reading opens with the words
”Let the Children of Israel take a red heifer, pure and unblemished.. and ALL of you shall give it to the Cohen.”In no other circumstance does the entire nation act as one individual! What is so special about this ceremony that everyone, non-Cohen and peasant too, is involved?
It is the concern over life and death and how we encounter death within life. In ancient Israel, death was considered as leaving an imprint upon the living. If an individual encountered a dead person he or she was considered impure or ‘touched’ by the milieu of death. Only a special ceremony restored an individual to full life and vitality. Sprinkling some ashes from a burned red cow upon the individual who had attended a funeral or touched someone who had died brought him back to the world of the pure; or perhaps, the living.
Even we today in the modern world still experience great fear, anxiety, anguish and sorrow when we lose our love ones. Many different techniques and rituals have developed to shield us from the touch of death. Funeral directors are available to make us more comfortable and to stand in for us (if we choose) when contacting the dead. Funeral homes care for our loved ones until we are ready for the funeral. Death occurs more and more frequently in nursing homes and hospitals and outside of daily life-because many people are uncomfortable with having death occur at home. Professionals have emerged in our society to take care of our deaths because some times we are unable to handle the deaths of our loved ones.
I am struck by the need of the Israelites to communally come to terms with the loss of purity as a result of encountering a deceased person. I see a need by the entire society to reassert the immediacy of life, strength and vitality against the backdrop of death. Mortality motivated the development of a complex and bizarre ritual in order that the entire nation not succumb to paralysis by fear of loss— and at the center of this ritual was the group’s taking hold of a ceremony which helped them all find their way back to a shared renewal of purity, nee hope. In effect, even as the deceased was being buried and immediately thereafter, the surviving family members and close neighbors were being prepared to renter the world of life. May we all be strengthened to support each other in times of loss.May we open our hearts to restore purity and hope to those who are struggling with loss. And may we all work together in shalom to bring a sense of Godliness into each other’s lives.
Shabbat Shalom.
Rabbi Steve silberman
Torah Tidbits and Haftarah Highlights
By Rabbi Steven Silberman
(All page numbers refer to Etz Hayim)
July 1 - Parshat Chukat - pp. 880 - 886
The famous scene of Moses striking the rock happens in this Parshah (see p. 885 verses 9-12). What was it about this scene that indicated Moses was no longer ‘faithful to God’? Why did God determine that Moses would die in the wilderness?
Haftarat Chukat - pp. 910 - 913
Jephthah is a mighty warrior. When encountering a threat by a hostile tribe, his first action is to negotiate ( p. 911 verse 12). Only after the aggressor nation refuses to discuss terms does Israel defend itself. It is interesting that Jephthah is described as mighty. What makes him mighty?
July 8 - Parshat Balak - pp. 894 - 899
Balak is the name of a Canaanite king who is afraid of the approaching Israelites. He hires Bil-am who is a non-Israelite prophet to curse and weaken Israel. Balak’s goal is to make Israel more vulnerable to a sneak attack. Bizarrely, God is described as speaking with Bil-am three times in this passage (p. 895 verse 9, 896 verse 19, 899 verse 38)! How do you understand this experience?
Haftarat Balak - pp. 915 - 917
This is a very famous Haftarah! Our Shul’s name comes from this Haftarah. Look for the name at the end of the Haftarah. Does any other element accompany the Shul’s name?
July 15 - Parshat Pinchas - pp. 918 – 925
How does the commentary on the bottom of p. 918 view Pinchas’s behavior? Phinehas is the old English rendering of the Hebrew name Pinchas.
Haftarat Pinchas - pp. 938 - 940
The famous ‘still, small voice’ is found here. Read verses 9 - 15 and the comment on verse 10. How does the haftarah view zeal for God? How does the commentary view zeal?
July 22 - Parshat Matot - pp. 941 - 949
The parshah opens with the importance of keeping vows. Judaism expects us to keep our promises. Pp. 946 - 947 speak of some Israelite warriors who took spoils of war in violation of Moses’s instructions. Is there a connection between these two sections?
Haftarat Matot - pp. 968 - 971
This Haftarah introduces us to Jeremiah. He was not a bullfrog in the Tanach (Bible). He was the prophet with whom God spoke in a very close and personal manner. Look at verse 5 on p. 969. How do you feel when reading this verse?
July 29 - Parshat Devarim - pp. 981 - 989
This Shabbat we begin to read the fifth volume of Torah. The Hebrew name of this book is Devarim. What does Devarim mean? What does Deuteronomy mean?
Haftarat Devarim - pp. 1000 - 1004
What could warrant our being called Sodom’s chiefs? The behavior must have been atrocious. Hint: see p. 1002 verse 17.
A MESSAGE FROM OUR RABBI
We are all very familiar with Adam and Eve.
Ever since childhood we have heard the famous account of the first couple. We are so familiar with this passage that we do not even realize that a key element is missing. In a moment close your eyes and ask yourself what is missing from this very famous text.
Do you give up?
Before I share the answer let me remind you of an epiphany I shared with you at Rosh Hashanah and also in last month’s bulletin.
Ahavas Chesed is two Hebrew words. Literally meaning ‘love of kindness’ the word Ahavas begins with Aleph and the word Chesed begins with Chet Placed together Aleph and Chet spell out ACH- which means brother! The essence of Ahavas Chesed is to be a brother to each other.
Now, returning to my stumper about Adam and Eve. What is missing? Their wedding! There is no wedding in the Torah! How could it be that the Torah not include a wedding for the first couple?
A sharp-eyed and compassionate Midrashist noticed this glaring absence of a most wondrous event and authored a Midrash wherein he described the wedding between Adam and Eve, including guests (all the animals of the world), attendants of bride and groom (angels), and the officiant.
Who is left to be the officiant?
God officiated at the ceremony. How very cool to have God be your wedding officiant! However, one important detail remained before the ceremony could begin. Eve needed to be assisted in preparing to come to the chuppah. She had no helper to assist her at the most important moment of her life. So God braided Eve’s hair. And then she was ready to enter the chuppah.
How beautiful!
Our Jewish tradition, both explicitly in Torah and creatively expansive through Talmud and Midrash, seeks to inculcate lessons of compassion and kindness in our daily lives. Will we attend to people, near and far, in need of kindness and caring? As members of
Ahavas Chesed we are instructed in caring for others- being an ACH, noticing a need for action like God who braided Eve’s hair.
Shalom,
Rabbi Steve Silberman
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