SHEMINÍ_Levítico IX – XI

Moshé había procedido a la consagración de los Kohanim y en el octavo día, sheminí, que corresponde al día de la erección del Mishkán en el desierto, se le dieron las instrucciones a Aharón para que hiciera la ofrenda de un becerro. Según nuestros Jajamim este becerro era simbólico, porque se demostraba de tal manera que el pecado del éguel hazahav, el “becerro de oro”, en el que Aharón había tenido una participación importante, quedaba expiado y perdonado. 

Inicilamente Moshé tuvo que decirle a Aharón, kerav el hamizbéaj, acércate al altar, porque después del mencionado episodio, su hermano no se sentía seguro de sí mismo. En el momento del sacrificio, Aharón tiene que pedir perdón por sus propios errores primero, y luego pedir el perdón por los pecados de todo el pueblo. No es cuestión de cortesía. Porque, únicamente una persona de integridad y de conducta intachable, puede interceder por otros. Por lo tanto, para poder pedir perdón por el pueblo, Aharón debe enfrentar, primero, su propia situación y obtener la dispensa por sus acciones.

En el judaísmo, la obtención del perdón es un proceso que requiere varias etapas. Ante todo, es indispensable hakarat hajet, el reconocimiento y la admisión de haber errado. Porque uno tiene que reconocer que ha pecado para poder cumplir con su propósito de enmienda y emprender un nuevo camino. La segunda etapa consiste en el arrepentimiento y el recogimiento sinceros por la falta cometida. El tercer y último paso es la firme determinación de no volver a cometer el mismo error en el futuro. La fórmula para la obtención del perdón es aparentemente simple y directa. 

Sin embargo, cada uno de los pasos enumerados está acompañado de angustia y necesita coraje. En el proceso de reconocer las faltas que cometemos es necesaria una apreciación objetiva y la confrontación honesta de las debilidades que nos caracterizan. Pero al mismo tiempo se activan en nuestro fuero interno numerosos mecanismos emocionales que sirven para protegernos de las molestias y del dolor, tratan de racionalizar y justificar nuestras acciones impidiendo así que se produzca un genuino auto análisis.

El episodio de la trágica muerte de Nadav y Avihú, hijos de Aharón, es uno de los temas importantes de nuestra lectura. La Torá relata que estos Kohanim se acercaron a Dios con su ofrenda, pero con un “fuego extraño” que no había sido ordenado y fueron muertos en el acto. ¿Cuál es el significado de la expresión “fuego extraño”? Algunos expositores sugieren que Nadav y Avihú debían haber esperado a que el fuego descendiera del cielo para consumar su sacrificio y por no hacerlo así, perecieron. Rabí Eliézer sostiene que su falta consistió en que pretendieron explicar la ley y su aplicación en presencia de Moshé, el gran maestro del pueblo. 

Un discípulo, no debe intentar dilucidar un texto o responder una pregunta, sí su maestro y mentor se encuentra en el mismo lugar. Rabí Yishmael sugiere que Nadav y Avihú estaban ebrios en el momento del sacrificio, basándose probablemente en el hecho que la Torá instruye, a la conclusión del episodio, que todo Kohén debe de abstenerse de tomar vino (bebidas alcohólicas) antes de entrar al Mishkán.

Cualquiera que fuese la interpretación de los sucesos, el castigo parece ser demasiado severo en relación con la falta cometida. No obstante, es posible especular, a raíz de este episodio, que el líder religioso tiene responsabilidades cuyo incumplimiento se refleja en castigos ejemplares. Las prerrogativas y los privilegios que el rol de Kohén otorgan, están unidos a obligaciones y deberes mayores de que los que el resto del pueblo tiene. Las acciones del Kohén tienen eco y resonancia en la comunidad. Por lo tanto, cuando éste comete una falla intencional, el castigo tiende a ser ejemplar y severo.

El tema de Kashrut, que trata acerca de las comidas permitidas y de los alimentos prohibidos, es el motivo central de algunos capítulos. Según el entendimiento de los Jajamim, el hombre y la mujer, en un principio, fueron vegetarianos. Después del episodio del diluvio el hombre recibe la dispensa para comer carne. Naturalmente, para comer carne es necesario matar a un animal y entre las leyes que recibe Nóaj, se encuentra una que prohíbe arrancar una extremidad del cuerpo de un animal vivo. Para comer la carne de un animal, dice esta ley, es necesario matar al animal primero.

En nuestra lectura se especifican los animales cuya carne nos es permitida. En el caso de los cuadrúpedos, estos requieren tener la pezuña partida y ser rumiantes. La Torá menciona tres animales que son rumiantes, pero cuya pezuña no está partida, tal como el camello. El cerdo es el ejemplo contrario citado, porque tiene la pezuña partida, pero no es rumiante. (Recuerdo haberlo leído, pero no puedo ubicar la fuente, que no se ha encontrado ningún animal, además de los que están mencionados en nuestra lectura, que posea únicamente una de las dos características mencionadas. O bien tienen las dos características, la pezuña partida y el ser rumiantes, o carecen de ambas). 

Pueda que esta ley sea la raíz de la expresión en Yídish de mostrar “dos jázer físel”, que quiere decir mostrar la pata de cerdo. Porque si juzgamos al cerdo, únicamente por sus patas, llegamos a la conclusión que este animal es Kasher. El dicho Yídish nos alerta no llegar a conclusiones apresuradas sobre la base de evidencias incompletas.

En la práctica judía, el proceso de Kashrut requiere pasos adicionales para poder ingerir la carne de un animal. El punto esencial es que tenemos que partir de un animal Kasher para poder comer su carne después de cumplir con cierto proceso adicional. En el caso de los peces, se requieren aletas y escamas para obtener el calificativo de Kasher. En vista de que, dado que los crustáceos y los moluscos no poseen estas características, no pueden calificarse como Kasher. 

La Torá enumera una serie de aves que no deben formar parte de nuestra dieta. Son, generalmente, las aves de rapiña. La Halajá señala como Kasher a las aves de corral. En el caso de un ave desconocida en un lugar, se requiere una Masorá, que es un antecedente tradicional de haber sido ingerida como Kasher en algún otro lugar. También están incluidos como Kasher una serie de insectos, cuya identificación exacta en la nomenclatura moderna, nos es difícil. Por lo tanto, nos abstenemos totalmente de comer insectos. (Tengo entendido que en ciertas comunidades del Norte de África existía una tradición de comer ciertos insectos que, según la Halajá, habían sido identificados como permitidos). 

En las palabras de la Torá, el motivo de las leyes de Kashrut está ligado con la noción de santidad. Leemos en Vayikrá (Levítico) XI, 44: “Por cuanto Yo soy el Eterno, vuestro Dios, vosotros os santificaréis, pues Yo soy santo, por lo cual no mancharéis vuestras almas con ninguno de los reptiles que reptan sobre la tierra”.

Existe una extensa literatura acerca de las razones para la observancia del Kashrut. Los razonamientos con los cuales puede uno identificarse, no siempre son relevantes para otros. Personalmente, considero que el Kashrut pertenece a las reglas que estimulan y fortalecen los mecanismos personales para desarrollar una mayor independencia y libertad de acción. Las complejas y minuciosas reglas en este campo no permiten que me convierta en dependiente de la comida o en un glotón. Me alimento para vivir, pero no vivo para comer. La observancia del Kashrut me obliga a reflexionar y a ser cuidadoso en el proceso de consumir los alimentos. 

Después de todo, una criatura de Dios, aunque sea un animal, tuvo que ser sacrificada para que yo pueda alimentarme. (Incidentalmente, en el judaísmo, la caza como deporte está prohibida). No se puede disparar al primer animal que aparezca. Es necesario todo un proceso de preparación (Shejitá, bediká, hadajá y melijá). El animal es sacrificado por un Shojet, que es especialista en la materia, de acuerdo con un conjunto de reglas religiosas; su carne es puesta en remojo por un tiempo especifico y luego se cubre con sal durante otro lapso, antes de ser consumida) lo que nos hace estar conscientes de que un ser vivo ha perdido la vida para saciar nuestra hambre. 

En últimas cuentas, es un factor adicional que nos enseña a ser mesurados en el proceso de satisfacer el hambre, a controlar nuestros deseos y ser dueño de nuestras pasiones, para poder ejercer el libre albedrío y poder tomar decisiones, independientemente, de apetitos pasajeros. Es el propósito de sacralizar, de espiritualizar incluso el acto más rutinario, como es el de comer. Retrasar el placer y la satisfacción del apetito, es un comienzo de vigilancia para prevenir, o al menos retrasar, la ruta hacia el hedonismo.

MITSVÁ: ORDENANZA DE LA TORÁ EN ESTA PARASHÁ

CONTIENE 6 MITSVOT POSITIVAS Y 11 PROHIBICIONES

1. 149.Levítico 10:6 Los Kohanim no deben entrar al Templo con pelo largo
2. 150.Levítico 10:6, 21:10 Los Kohanim no deben entrar al Templo con ropa rasgada
3. 151.Levítico 10:7 Los Kohanim no deben salir del Templo durante el Sagrado Servicio
4. 152.Levítico 10:9 Los Kohanim no deben entrar al Templo después de beber vino, ni deben pronunciar juicio cuando embriagados
5. 153.Levítico 11:2,3 Obligación de examinar las señales de los animales domésticos y salvajes (para determinar si son kasher)
6. 154.Levítico 11:4-7 No comer animales domésticos o salvajes que son no-kasher
7. 155.Levítico 11:9 Obligación de examinar las señales de los peces (para determinar si son kasher)
8. 156.Levítico 11:11 No comer peces que son no-kasher
9. 157.Levítico 11:13 No comer aves no-kasher
10. 158.Levítico 11:21 Obligación de examinar las señales de insectos (para determinar si son kasher)
11. 159.Levítico 11:29,30 Leyes que rigen la impureza ritual de los 8 animales que andan sobre tierra
12. 160.Levítico 11:34 Leyes acerca de la impureza ritual de alimentos
13. 161.Levítico 11:39 Leyes acerca de la impureza ritual de cadáveres de animales
14. 162.Levítico 11:41 No comer animales que se arrastran sobre tierra
15. 163.Levítico 11:42 No comer insectos diminutivos que acompañan granos y frutas
16. 164.Levítico 11:43 No comer criaturas pequeñas que habitan las aguas
17. 165.Levítico 11:44 No ingerir los insectos que se forman de la materia en descomposición

SHEMINI_Leviticus IX – XI

Moshe had proceeded to consecrate the Kohanim and on the eighth day, Shemini, which corresponds to the day of the Mishkan’s erection in the wilderness, and instructed Aharon to make a calf offering. According to our Jajamim the offering of this calf meant that Aharon was expiated, atoned and forgiven for his participation in the sin of the Egel hazahav.

Moshe had to prompt Aharon, “kerav el hamizbeach” come near the altar, because his brother did not feel confident, after the aforementioned episode.When making a sacrifice, Aharon has to ask forgiveness for his own mistakes first, and then ask forgiveness for the sins of the whole people of Israel. It’s not a matter of courtesy. Because only a person of unimpeachable integrity and conduct can intercede for others. Therefore, in order to ask forgiveness for the people, Aharon has to face his deeds and obtain dispensation for his actions.

In Judaism, obtaining forgiveness is a process that requires several stages. First of all, it is essential hakarat hachet, recognition and admission of having erred. One has to admit that he sinned in order to make amendments and proceed to take a new path. The second stage is sincere repentance and shame for the wrong committed. The third and final step is the firm determination not to make the same mistake in the future. The formula for obtaining forgiveness is apparently simple and straightforward. 

However, each of the steps listed is accompanied by anguish and needs courage. In the process of recognizing the faults we commit; we need an objective appreciation and honest confrontation of the weaknesses that characterize us. But at the same time, numerous emotional mechanisms appear to protect us from discomfort and pain. We tend to rationalize and justify our actions thus preventing genuine self-analysis.

The episode of the tragic death of Nadav and Avihu, sons of Aharon, is one of the important themes of our reading. The Torah testifies that these Kohanim approached God with their offering, but with a “strange fire” that had not been ordained and were killed in the act. What is the meaning of the expression “strange fire”? Some commentators suggest that Nadav and Avihu should have waited for the fire to come down from heaven to consummate their sacrifice and would not have perished. Rabbi Eliezer thinks that the error they committed was the audacity to explain the law and its application in the presence of Moshe, the great teacher of the people.

A disciple should not attempt to elucide a text or answer a question, if his teacher and mentor is in the same place. Rabbi Yishmael suggests that Nadav and Avihu were drunk at the time of the sacrifice, probably based on the fact that the Torah instructs,  at the conclusion of this episode, that a Kohen must refrain from drinking wine (alcoholic beverages) before entering the Mishkan.

Whatever be the interpretation of the events, the punishment seems to be too severe in relation to the misdeed. However, it is possible to speculate, following this episode, that the religious leader has greater responsibility and non-compliance is reflected in exemplary punishment. The prerogatives and privileges that the Kohen’s role bestows are linked to greater obligations and duties than other people have. A Kohen’s actions have echo and resonance in the community. Therefore, when he commits an error consciously, the punishment tends to be exemplary and severe.

The theme of Kashrut, which deals with permitted and forbidden foods, is the central motif of some of these chapters. According to the understanding of the Chachamim, men and women were initially vegetarians. After the deluge episode, man received the dispensation to eat meat. Of course, in order to eat meat, it is necessary to kill an animal and among the laws that Noach received, includes the prohibition of ripping a limb of the body of a living animal. To eat an animal’s meat, this law instructs that it is necessary to kill the animal first.

Our reading specifies the animals whose meat is permitted to us. In the case of quadrupeds, they require having split hooves and be ruminant. The Torah mentions three animals that are ruminant, but whose hoof is not split, such as the camel. Pork is the opposite example cited, because it has a split hoof, but is not ruminant. (I remember reading it, but I cannot locate the source, that no animal has been found, in addition to those mentioned in our reading, which has only one of the two characteristics mentioned. Either they have both the characteristics, the split hoof and the ruminant being, or they lack both). 

This law may be the root of the Yiddish expression of showing “tsvai physel chazer”, which means showing a pig’s foot. Because if we judge the pig, only by its paws, we could come to the conclusion that this animal is Kasher. The Yiddish saying alerts us not to reach hasty conclusions based on incomplete evidence.

In Jewish practice, the Kashrut process requires additional steps to be able to ingest an animal’s meat. The essential point is that we have to start from a Kasher animal in order to eat its meat after fulfilling some additional processes. In the case of fish, fins and scales are required to obtain the qualifier of Kasher. Since crustaceans and molluscs do not possess these characteristics, they cannot be classified as Kasher.

The Torah lists a number of birds that should not be part of our diet. They are usually birds of prey. The Halacha points out poultry as Kasher. In the case of an unknown bird in one place, a Masora, which is a traditional antecedent of having been ingested as Kasher somewhere else is required. Also included as Kasher are a number of insects, whose exact identification in modern nomenclature, is difficult for us. Therefore, we completely refrain from eating insects. (I understand that in certain communities in North Africa there is a tradition of eating certain insects that, according to the Halacha had been identified as permitted). 

In the words of the Torah, the reason for the laws of Kashrut is linked to the notion of holiness. We read in Vayikra (Leviticus) XI, 44: “For I am the Eternal One, your God, you will be sanctified, for I am holy, so ye shall not stain your souls with any of the reptiles that crawl upon the earth”.

There is extensive literature on the reasons for the observance of the Kashrut. The reasoning with which one can identify is not always relevant to others. Personally, I believe that Kashrut belongs to the rules that stimulate and strengthen personal mechanisms to develop greater independence and freedom of action. The complex and meticulous rules in this field do not allow one to become dependent on food or a glutton. We eat to live, but we don’t live to eat. Observance of Kashrut forces one to reflect and be careful in the process of consuming food.

After all, a creature of God, even if it is an animal, had to be sacrificed so that we could feed ourselves. (Incidentally, in Judaism, hunting, as a sport, is forbidden). You can’t shoot the first animal that shows up. A whole process of preparation is necessary (Shechita, bedika, hadacha and melicha). The animal is slaughtered by a Shochet, an individual specialized in this matter, according to a set of religious rules. Its flesh is first soaked for a specific amount of time and then covered with salt for another period, before being consumed) which makes us aware that a living being has lost its life to satisfy our hunger. 

Ultimately, it is an additional factor that teaches us to be mesurate in the process of satisfying hunger, controlling our desires and passions, so that we can exercise free will and be able to make decisions, regardless of passing appetites. It is the purpose of sacralizing, of spiritualizing even the most routine act, such as eating. Delaying pleasure and appetite satisfaction, is a start of vigilance that goes a little further in preventing, or at least delaying the onset of hedonism.

MITSVAH: TORAH ORDINANCE IN THIS PARASHAH

CONTAINS 6 POSITIVE MITSVOT AND 11 PROHIBITIONS

1. 149. Leviticus 10:6 Kohanim should not enter the Temple with long hair
2. 150. Leviticus 10:6, 21:10 Kohanim should not enter the Temple in torn clothing
3. 151. Leviticus 10:7 Kohanim should not leave the Temple during the Sacred Service
4. 152.Leviticus 10:9 The Kohanim 
5. 153.should not enter the Temple after drinking wine, nor should they pronounce judgment when intoxicated
6. 154.Leviticus 11:2,3 Obligation to examine the signs of domestic and wild animals (to determine if they are Kasher)
7. 155. Leviticus 11:4-7 Do not eat pets or wild animals that are non-Kasher
8. 156.Leviticus 11:9 Obligation to examine fish signals (to determine if they are Kasher)
9. 157. Leviticus 11:11 Do not eat fish that are non-Kasher
10. 158. Leviticus 11:13 Do not eat non-Kasher birds
11. 159.Leviticus 11:21 Obligation to examine insect signals (to determine if they are Kasher)
12. 160.Leviticus 11:29.30 Laws governing the ritual impurity of the 8 animals that walk on land
13. 161.Leviticus 11:34 Laws on Ritual Food Impurity
14. 162.Leviticus 11:39 Laws on the Ritual Impurity of Animal Corpses
15. 163. Leviticus 11:41 Do not eat animals crawling on land
16. 164. Leviticus 11:42 Do not eat diminutive insects that accompany grains and fruits
17. 165. Leviticus 11:43 Do not eat small creatures that inhabit the waters
18. 166. Leviticus 11:44 Do not ingest insects that form from decaying matter

PÉSAJ

La figura humana que domina la Torá es, sin duda, la de Moshé. Miguel Ángel lo eternizó en mármol y, al contemplar la obra terminada, supuestamente exclamó: “¿Por qué no hablas?”. Moshé, el gran legislador y líder máximo del pueblo, combinó el vigor mental con la sensibilidad emotiva, castigó verbalmente a los hebreos por sus periódicas desviaciones, pero imploró que Dios no los castigara. Incluso estuvo dispuesto a someterse a ser borrado de los anales de la historia si fuese necesario para obtener el perdón divino para el pueblo. 

Atendiendo el llamado de Dios en el episodio del Sné, la zarza ardiente, volvió a Egipto, donde era buscado como un criminal. Arriesgó su vida para cumplir con el mandato de Dios: liberar al pueblo hebreo de la esclavitud egipcia. Asistido por su hermano mayor, Aharón, se presentó en el palacio del Faraón en varias ocasiones para solicitar la libertad de culto para su pueblo y, valiéndose de los poderes que Dios había concedido, lanzó 10 plagas sobre los egipcios, las cuales finalmente convencieron al Faraón de que permitiera el éxodo.

La Torá insiste en que el relato de estos sucesos debe ser repetido a las nuevas generaciones: vehigadetá levinejá, y “relatarás a tus descendientes los detalles de los eventos que condujeron a la liberación de los esclavos, tus antepasados”, así reza la Hagadá, la narrativa formal que data del segundo Beit HaMikdash.

Rabí Yosí el Galileo dice: “¿Cómo sabemos que los egipcios fueron castigados con 10 plagas en Egipto? … Cuando estaban en el mar, se dice: “Y cuando Israel vio el maravilloso poder que el Señor desató sobre los egipcios, la gente temió del Señor, tuvieron fe en el Señor y en su siervo Moshé”. Este versículo de la Torá es la única mención de Moshé en la Hagadá y, más aún, existen versiones del texto que omiten este versículo. 

Está claro que, en el transcurso de este relato que se repite la noche del Séder, la figura de Moshé podía haber aparecido en diversas oportunidades. Se recitan las 10 plagas, una por una, y se derrama una gota de vino que simboliza posiblemente una lágrima por el daño que cada una de ellas causó. Esta recitación debía haber incluido el nombre de Moshé, quien dio comienzo a las plagas cuando se presentó de madrugada ante el Faraón y convirtió las aguas del Nilo en sangre, impidiendo que el monarca se bañara en ellas.

¿Por qué está ausente el nombre de Moshé del relato de la Hagadá? No puede ser coincidencia, porque Moshé es ubicuo en el texto sagrado. Si se intentara expurgar su nombre del Pentateuco, éste quedaría totalmente acéfalo y mutilado. El autor de la Hagadá hace hincapié en el hecho de que Dios no utilizó ni un ángel ni un emisario para extraer al pueblo: sólo Él mismo en toda su gloria y majestad se ocupó de sacarlos de Egipto. 

Tal vez la intención fue señalar que la libertad es una condición esencial del ser humano y Dios optó por no delegar su logro para destacar su condición de valor fundamental. Porque la centella divina que reside encada ser humano es una referencia a la libertad. Al crear al hombre a Su imagen y semejanza, Dios lo había hecho libre, porque el atributo cardinal de Dios es ser absolutamente libre, sin condicionamientos.

Durante el episodio del Éguel Hazahav, el Becerro de Oro, el pueblo intentó deificar a Moshé. Porque el Éguel era, en realidad, un sustituto de Moshé, quien había desaparecido temporalmente. Danzaron frenéticamente alrededor de la estatua de oro y exclamaron: “Ésta es la Divinidad, Israel, que te extrajo de Egipto”. Es posible especular que el autor de la Hagadá trató de evitar la confusión entre Dios y hombre. Moshé fue el más grande de los hombres porque habló con Dios “cara acara”; sin embargo, continuó siendo hombre. Un hombre grande y excepcional, dotado de talentos nunca igualados, pero siempre un hombre. Tal vez quien compuso la Hagadá quiso evitar el desconcierto y la ambigüedad que invade al cristianismo cuando propone la encarnación de Dios.

Pesach

The human figure that dominates the Torah is undoubtedly that of Moses, Moshe in Hebrew. Michelangelo eternized him in marble and, as he contemplated the finished work, supposedly exclaimed, “Why don’t you speak?” Moshe, the great legislator and maximum leader of the people, combined mental vigor with emotional sensitivity, verbally punished the Hebrews for their periodic deviations but implored God not to punish them. He was even willing to have his name erased from the annals of history, if necessary, to obtain divine forgiveness for the people.

Following God’s call in the burning bush episode that was not consumed by fire, he returned to Egypt, where he was sought after as a criminal. He risked his life to fulfill God’s command: to free the Hebrew people from Egyptian slavery. Assisted by his older brother, Aharon, he showed up at Pharaoh’s palace on several occasions to request freedom of worship for his people and, using the powers God had granted, cast 10 plagues upon the Egyptians, a punishment that eventually convinced Pharaoh to permit the exodus.

The Torah insists that the account of these events must be repeated to the new generations:  vehigadeta levinecha, and “you will tell your descendants the details of the events that led to the liberation your ancestors as slaves,”, so reads the Hagadah, the formal narrative dating from the times of the second Beit HaMikdash.

Rabbi Yosi, the Galilean, says: “How do we know God punished the Egyptians with 10 plagues in Egypt? … When they were at sea, it is said, “And when Israel saw the wonderful power which the Lord unleashed upon the Egyptians, the people feared of the Lord, they had faith in the Lord and his servant Moshe.”  This verse of the Torah is the only mention of Moshe in the Hagadah. Moreover, there are versions of the text that omit this verse.

It is clear that, in the course of this account repeated on the night of the Seder, the figure of Moshe could have appeared on various occasions. The 10 plagues are recited, one by one, and a drop of wine is poured out of the cup to probably symbolize a tear for the damage each of these plagues caused. This recitation should have included Moshe’s name, which began with the plagues when he appeared at dawn before Pharaoh and turned the Nile’s waters into blood, thereby preventing the monarch from bathing in them.

Why is Moshe’s name absent from the account of the Hagada? It cannot be a coincidence because Moshe is ubiquitous in the sacred text. If an attempt were made to expurgate his name from the Torah, the text would become totally cephalic and mutilated. The Hagada author emphasizes that God did not use an angel or an emissary to extract the people: only He Himself in all His Glory and Majesty acted in taking the Hebrews out of Egypt.

Perhaps the intention was to point out that freedom is an essential condition of every human being. God chose not to delegate this achievement to highlight the fundamental value of liberty. Because the divine spark that resides in every human being is a reference to freedom. God had made him free by creating man in His Image and Likeness because God’s cardinal attribute is to be absolutely free, totally unbound by any restriction.

During the episode of the Eggel Hazahav, the Golden Calf, the people tried to deify Moshe. Because the Eggel was actually a substitute for Moshe, who had temporarily disappeared, they danced frantically around this golden effigy. They exclaimed, “This is the Divinity, Israel, who extracted you from Egypt.” It is possible to speculate that the author of the Hagadah tried to avoid confusion between God and man. Moshe was the greatest of men because he spoke with God “face to face,”; yet he remained a man, no more or less. A great and exceptional man, endowed with talents never matched, but always a man. Perhaps whoever composed the Hagadah wanted to avoid the bewilderment and ambiguity that invades other faiths when they propose the possibility of a human incarnation of God.

ECHOES OF THE JERUSALEM TEMPLE

TSAV Leviticus VI – VIII

The system and order of sacrifices are the main theme of our chapters. The Torah details the different times and reasons for offering a korban, a sacrifice. In previous readings of the Torah, we had mentioned that a korban had to be mikem, “of you”, so that the offering, in its essence requires a personal offering, because sacrifice involves giving something of yourself.

The universe of sacrifices is alien to most people and probably collides with some basic concepts of our current mindset. To begin with, what might be the possible purpose of these sacrifices? It is clear that the intention is not to “feed” God with the flesh and blood of the animal offered. There are those who suggest that it is an additional way to approach the Creator. We are told that the Korban is the instrument that man uses to communicate with God and at the same time to become more aware of His existence and Providence.

If this was the original intention, how can we now meet this need when, because of the destruction of Beit HaMikdash, we cannot continue with sacrifices? The Talmud, anticipating our question, outlines a conversation in which Avraham asks God this same question. How will the Jewish people obtain forgiveness for their sins in the absence of sacrifices? The answer given is, “When Israel recites the biblical order of offerings, God will consider it as if they had actually offered these sacrifices and would forgive their sins”. In this way Jewish tradition takes refuge in the word and in study and points to the latter, as the factor that can compensate for the transient circumstances, and which ultimately enthrones study as the supreme good.

The order of our daily prayers is governed by the sacrifices of Beit HaMikdash. Relying on the fact that there was a Korban called Tamid, the Chachamim ordered a daily prayer service called Shacharit that must be recited in the early hours of the morning that coincides with the schedule of this sacrifice. Mincha service was instituted to remember the offerings of incense in the evenings on the Mizbeach hapenimi, the golden altar.

According to the Zohar, the recitation of the order of the offering of incense serves to remove impurities from the world so that prayers may be attended. The recitation of Arvit or Maariv was also instituted to reference the offering of the evening hours. Since additional offerings were offered on the holidays, our prayers reflect this fact with the inclusion of the Musaf service.

Worship within the synagogue is therefore an echo of what taking place in the Jerusalem Temple and all Jewish homes have certain characteristics that also allude to the Beit HaMikdash. The table of the house can be considered as an altar and food as sacrifices, according to the Chajamim. Therefore, we wash our hands before eating, because according to biblical instruction the Kohén had to wash his hands before the offering. In the Beit HaMikdash there was a Kiyor, a container of sanctified water from which that liquid was poured onto the Kohén’s hands and feet before the sacrifices. We, therefore, wash our hands before a meal.

The day began in the Temple with caring for and cleaning the Menora, the chandelier that had been made by hammering a solid piece of gold. The remaining ashes from the previous day were then removed from the altar. Three flames were maintained by the altar. The Korban was offered on the Maaracha gedola, the first great flame at the center of the altar. The second flame, Maaracha sheniya shel ketoret, located in the south west of the altar, was used for incense. The third flame, Maaracha lekiyum haesh, remained always lit in case some of the other flames went out.

The first Korban mentioned is the Olat tamid, the constant offering of every day. The animal was acquired for sacrifice with the moneys of Machtsit hashekel’s contributed by the community, giving everyone equal participation in the Temple service. Sacrifice is a demonstration of the willingness to fulfill the Divine will.  This Korban was incinerated in its entirety. An offer of flour with olive oil Minchat nesachim followed by pouring wine on the altar.

“Unintentionally” disobedience of Shabbat rules requires the offering of Chatat, a sacrifice of atonement. From a traditional perspective, even if the action has no specific intention to bypass the law, total innocence cannot be claimed. The person who is aware at all times of his responsibilities does not incur in these mistakes. Violation of the law by carelessness reveals carefreeness and lack of seriousness in the face of a Divine imperative.

Community offerings for peace are called Shalmei tsibur and Asham is the Korban of guilt   offered for a disobedience. If one were to swear falsely with reference to an object that had been entrusted to his care or for committing a robbery, or as a result of any loan, he had to offer the Asham guezelot offering. Misuse of an object belonging to the religious worship of the Temple requires the Asham meilot offering. (It is obvious that, in the climate of administrative corruption in many contemporary societies, a Beit HaMikdash of the twentieth century would have difficulty tending to all the Asham meilot that would need to be offered). 

A Nazir (a person who had made a commitment to refrain from drinking wine, cutting his hair, and not having contact with a corpse) had to offer Asham nazir if he accidentally had contact with a corpse. On the eighth day, after pronouncing himself cured, the Metsora, a person that presented skin eruptions, had to offer an Asham Metsora. According to our sages, skin eruptions were an external manifestation of an internal spiritual disease. Metsora was interpreted as Motsi ra, in particular as Motsi shem ra, who slandered and falsely insulted his neighbor. A doubt about the need to bring to the Temple a Chatat, (mentioned above) requires the offering of an Asham talui, because of imprecise guilt.

To relieve yourself of any danger or overcome a severe illness is a reason for an offering of Toda, gratitude to Providence. In this way, the significant moments of life were accompanied by an offering, either of atonement or of gratitude to God. We must note that intentional infractions could not be atoned for with a Korban. Sacrifices are not mechanisms for “disobeying the law” and then repent. The Korban is an instrument to approach the Divinity either in moments of joy or in moments of gathering.

Although we do not have a Beit HaMikdash today, the principle of sacrifice remains in force. In every human relationship of importance and significance, giving is required, that is our personal contribution and ultimately our total dedication.

MITSVA: TORAH ORDINANCE IN THIS PARASHA

CONTAINS 9 POSITIVE MITSVOT AND 9 PROHIBITIONS

1. 131.Leviticus 6:3 Raising the ashes (from the Altar)
2. 132.Leviticus 6:6 Daily ignite the fire upon the Altar
3. 133.Leviticus 6:6 Do not put out the fire of the Altar
4. 134.Leviticus 6:9 Eating the remaining Mincha offering
5. 135.Leviticus 6:10 Do not let ferment the remaining Mincha offering
6. 136.Leviticus 6:13 Kohen Gadol’s (High Priest) daily Mincha offering    
7. 137.Leviticus 6:16 The Mincha offering of a Kohen should not be consumed
8. 138.Leviticus 6:18 The procedure with the Chatat (sin) offering 
9. 139.Leviticus 6:23 Not to eat the flesh of the Chatat (sin) offering whose blood is splattered inside the Sanctuary
10. 140.Leviticus 7:1 The procedure with the Asham (guilt) offering  
11. 141.Leviticus 7:11 The procedure with the Shelamim (peace) offering  
12. 142.Leviticus 7:15 Leave no meat from the Toda (gratitude) offering after the time allotted for its consumption
13. 143.Leviticus 7:17 The obligation to burn the remnants of sacred offerings
14. 144.Leviticus 7:18 Not to eat from the Pigul (offering because of improper intentions)
15. 145.Leviticus 7:19 Not to eat the flesh of sacred offerings turned unclean 
16. 146.Leviticus 7:19 The obligation to burn sacred flesh turned unclean 
17. 147.Leviticus 7:23 Not to eat Chelev (forbidden fat from offering)
18. 148.Leviticus 7:26 Not to ingest the blood of any animal or bird