PLURALISM OF IDEAS – UNITY OF ACTION

LEVITICUS XXI – XXIV

PLURALISM OF IDEAS – UNITY OF ACTION

The text of the first part of our weekly reading is devoted to a number of laws that are relevant to The Kohen. The Torah urges the Kohen to remain ritually pure, in order to participate at all times, in the services of Beit HaMikdash. Therefore, you should not have direct contact with a corpse, or with any being or object whose closeness may result in a Tame rating meaning ritual impurity.

In an earlier chapter, we mentioned the unique importance of the notion of ritual purity during the period of the existence of the Beit HaMikdash, and the numerous considerations around the concept of Tame. Since the Kohen is the priest who officiates in the Temple and his figure is central to religious worship, it is of paramount importance that he does not come into contact with any being or object that could make him ritually unclean.

One of the consequences of the destruction of the Jerusalem Temple is the loss of the Kohen’s authority and importance in the realm of worship. In the absence of sacrifices, for which his figure was indispensable, the figure of the Rabbi, theteacher and scholar of the Law emerges. But even in the time of the Temple there was a duality of purposes or even some rivalry, among the caste of the Kohanim represented mainly by the group called the Tsedukim, the Sadducees; and the great exhibitors and masters of tradition, the Perushim, the Pharisees. We are not sure about the origin of this nomenclature. Priest Zadok may have given rise to the word Tsedukim, while the word Perushim refers to the fact that its adherents and members were outstanding Parshanim, which means exponents and interpreters of Scriptures.

The Tsedukim considered themselves the authorized guardians of the Law and were governed by traditions and interpretations they jealously and considered to be of their exclusive competence. The Perushim, on the other hand, although they clung to hermeneutic principles (rules for the interpretation of the Holy Scriptures), allowed for greater participation of the individual intellect. The Tsedukim considered themselves the possessors of all truth, while the Perushim, because of their dialectical conditioning, relied on methodology for the search of truth. The Tsedukim generally leaned on the literal meaning of the word of the Torah whilethe Perushim engaged in research and the search for a deeper meaning of the Divine message.

While the discussion was at the academic level, it unfolded according to the Geist of the Jewish tradition that allows the breadth of criteria, promotes research and stimulates intellectual discussions. But when controversy translates into alternative behavior, then there is a likelihood that the discussion will become a cause of fissures and possible divisions. For example, in our weekly reading, the Torah instructs us to count seven weeks between Pésaj and Shavuot. Shavuot is the only holiday that lacks a date in the Torah. It depends exclusively on the day of the celebration of Pésaj, which is celebrated on the fifteen of the first month of Nisán. At the end of seven weeks after Pésaj, Shavuot is celebrated. The discussion focused on the exact day when the account for these seven weeks begins. The Torah prays, Usefartem lajem mimojorat haShabat,” and they will do their count with the day after Shabbat.”  The controversy re swung around the meaning of the word Shabbat.

For the Tsedukim, the word Shabbat has the unique meaning of the seventh day of the week. The Perushim argued that a holiday also receives the Shabbat rating and since the context of our meeting is the holiday of Pésaj, in this case Mimojorat haShabat means the day after Pésaj. However, if the first day of Pésaj coincides with a Tuesday, for example, according to the Perushim it begins to count the seven weeks on Wednesday to reach the celebration of Shavuot that would take place on the fifty-second day. But according to the Tsedukim it would begin to count only the following Sunday. In this way there would be a four-day difference between the two celebrations, which means a discrepancy in opinions.

At a later time, the Karaim (in present-day Israel there are those who claim to belong to this group) will also insist on a literal reading of the Torah. The biblical instruction of placing Tsitsit, the ritual stripes on the four corners of our garments, gives rise to the Talit, the ritual mantle we use while reciting prayers. There is also a version called Talit katán that is used under the shirt, (although according to grammatical rules the word Ketaná should be used because Talit is feminine, the error has been incorporated into the daily vocabulary). 

The Torah ordains wearing Tsitsit suggesting the effect of Ureitem otam uzejartem et kol mitsvot HaShem, “and they shall see them and be reminded of all the ordinances of God”. The Tsitsit become a kind of flag, a reminder symbol, of our obligations according to divine instructions. Our Jajamim infer from the word Ureitem, that the Tsitsit should be wornonly when they can be seen, that is when there is natural light, that is, by day. Therefore, we do not wear a Talit in the synagogue during the recitation of night prayers. For the Karaim the word Ureitem suggests that a sample of a Talit should be placedin a visible place in the Synagogue, on a wall, for all attendees to see and, thereby, Uzejartem will be fulfilled, they will remember all the ordinances of God.

In our day, the attempt to define MiHu Yehudí, who is Jewish? or, rather, what are the factors that determine the status of Jew? has led to a situation of serious clashes between different sectors of world Jewry. In the United States, where members of the Jewish community identify individually with the various religious currents of Judaism, this issue has profoundly affected the sensitivity of community members. Because of different theological considerations that are important among the different currents, Mihu Yehudí that deals with basic Jewish identity causes violent reactions.

This fact was seen during recent attempts to form a government in Israel that intended to reform the Jok HaShevut, the Law of Return, invoking a new definition of Jewish status. (The problem arose when an attempt was made to incorporate into the Law the concept of Guiur keHalajá, which means that every conversion had to be carried out in accordance with Orthodox norms, thus excluding Conservative and Reform conversions).

We conclude our reflections, noting that Judaism always led to a climate of free thought in an atmosphere of constant questioning ideas in different areas. But, at the same time, Judaism insisted in uniformity in daily behavior, in the Halajá leMaasé, the rules of action. In this way historical continuity of Jewish identity could be maintained for centuries. This was done, even though we lacked our own land and were scattered in the far reaches of the globe. 

Because of the existence of the State of Israel can we afford some diversity of action while retaining a common identity? At the moment, in view of the delicate political situation in Israel, an ideological struggle could lead to division and would be inconvenient precisely when union is of vital importance. My personal preference is to avoid the possibility of unforeseen results while maintaining our commitment to traditional Halajá, especially in those aspects that affect our national character and idiosyncrasies.

MITSVAH: TORAH ORDINANCE IN THIS PARASHAH

CONTAINS 24 POSITIVE MITSVOT AND 39 PROHIBITIONS

  1. 263.Leviticus 21: 1-3 The Kohen must refrain from acquiring ritual impurity by contact with a human corpse, unless it is from a close relative
  2. 264.Leviticus 21: 3: 6 The ritual impurity the Kohen acquires by his close relatives, the obligation of every Jew to mourn for the death of the 6 close relatives mentioned in the Torah: mother, father, brother, sister, son, daughter
  3. 265.Leviticus 21: 7 The Kohen ritually impure for a day and who has already made immersion in a mikveh should not serve in the Temple until after the setting of the sun
  4. 266.Leviticus 21:7 The Kohen should not marry a woman who previously had forbidden relationships
  5. 267.Leviticus 21: 7 The Kohen should not marry a divorced woman
  6. 268.Leviticus 21: 8 Laws on the Consecration of the Descendants of Aaron
  7. 269.Leviticus 21: 11 The Kohen Gadol must not enter a tent where deceased lie
  8. 270.Leviticus 21: 11 The Kohen Gadol should not take care (of burial) of a corpse in order not to acquire ritual impurity (from burial) of a corpse
  9. 271.Leviticus 21: 13 The Kohen Gadol must marry a virgin
  10. 272.Leviticus 21: 14 The Kohen Gadol should not marry a widow
  11. 273.Leviticus 21: 15 The Kohen Gadol must not have sex with a widow
  12. 274.Leviticus 21:17 The Kohen who has a disqualified defect, should not serve in the Temple
  13. 275.Leviticus 21:2 1 The Kohen who has a temporary disqualifying defect should not serve in the Temple
  14. 276.Leviticus 21:23 The Kohen who has a defect that disqualifies, should not enter the Temple
  15. 277.Leviticus 22:  2 The ritually unclean Kohen should not serve in the Temple
  16. 278.Leviticus 22:  2 The ritually impure Kohen should not eat terumah
  17. 279.Leviticus 22:  10 Who is not a Kohen should not eat terumah
  18. 280.Leviticus 22: 10 Both the one who works continuously, and the one who works per day for the Kohen cannot eat terumah
  19. 281.Leviticus 22:  4 The individual who is not circumcised should not eat terumah
  20. 282.Leviticus 22:  12 A woman born of a union that violated the sanctity of the Priesthood should not eat terumah
  21. 283.Leviticus 22:  15 Do not eat tevel
  22. 284.Leviticus 22:  20 Do not consecrate defective animals that would be offered on the Altar
  23. 285.Leviticus 22:  21 Animal offerings must be a perfect specimen without defects
  24. 286.Leviticus 22:  21 Do not create a defect in a consecrated animal for an offering
  25. 287.Leviticus 22:  22 Do not splash the blood of a defective animal on the Altar
  26. 288.Leviticus 22:  22 Do not ritually sacrifice defective animals for offerings
  27. 289.Leviticus 22:  22 Do not burn parts of a defective animal on the Altar
  28. 290.Leviticus 22:  24 Do not neuter any animal
  29. 291.Leviticus 22:  25 Do not offer a faulty offering received from a non-Jew
  30. 292.Leviticus 22:  27 The animal to be offered must be older than 8 days
  31. 293.Leviticus 22:  28 Do not ritually offer an animal and its puppy (male or female) on the same day
  32. 294.Leviticus 22:  32 Doing nothing that leads to desecrating the Name of God among the people
  33. 295.Leviticus 22: 32 Sanctifying the Name of God
  34. 296.Leviticus 23: 7 Resting from work on the first day of Pesach
  35. 297.Leviticus 23: 7 Doing no work on the first day of Pesach
  36. 298.Leviticus 23: 8 The additional offering on the 7 days of Pesach
  37. 299.Leviticus 23: 8 Resting from work on the seventh day of Pesach
  38. 300.Leviticus 23: 8 Do no work on the seventh day of Pesach
  39. 301.Leviticus 23: 10, 11 The offering of the Omer on the second day of Pesach
  40. 302.Leviticus 23: 14 Do not eat (bread) from the new grain harvest before the 16 of Nisan
  41. 303.Leviticus 23: 14 Do not eat toasted grains from the new harvest before the end of 16 Nisan
  42. 304.Leviticus 23: 14 Do not eat toasted spikes from the new harvest before the end of 16 Nisan
  43. 305.Leviticus 23: 15 Count 49 days from the offering of the Omer
  44. 306.Leviticus 23: 16 The Offering of New Wheat on Shavuot
  45. 307.Leviticus 23: 21 Resting from work on Shavuot
  46. 308.Leviticus 23: 21 Doing no work on Shavuot
  47. 309.Leviticus 23: 24 Resting from work on Rosh HaShana
  48. 310.Leviticus 23: 24, 25 Do no work on Rosh HaShana
  49. 311.Leviticus 23:24, 25 Rosh HaShana’s Additional Offering
  50. 312.Leviticus 23: 28 The Fast of the 10 Tishrei (Yom Kippur)  
  51. 313.Leviticus 23: 27 The Additional Offering of 10 Tishrei (Yom Kippur)  
  52. 314.Leviticus 23:27 Doing no work on 10 Tishrei 
  53. 315.Leviticus 23: 29 Neither eat nor drink on Yom Kippur
  54. 316.Leviticus 23: 32 Resting from work on Yom Kippur
  55. 317.Leviticus 23: 35 Resting from work on Sucot first day
  56. 318.Leviticus 23: 34, 35 Do no work the first day of Sucot
  57. 319.Leviticus 23: 36 Sucot’s additional 7-day offering
  58. 320.Leviticus 23: 36 Resting from work on the eighth day of Sucot
  59. 321.Leviticus 23: 36 The Additional Offering on Shemini Atseret
  60. 322.Leviticus 23:36 Doing no work on Shemini Atseret
  61. 323.Leviticus 23: 40 Take hold of the Lulav
  62. 324.Leviticus 23: 42 Residing in the Sucah for 7 days
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