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

VAYIKRÁ Levítico I – V

Nuestra lectura le da nombre al tercer libro de “Los Cinco Libros” de Moshé, la Torá. En un sentido limitado, la palabra Torá hace referencia específica a un rollo de pergamino, confeccionado de piel animal y sobre el cual está escrito, por las manos entrenadas de un escriba, Sofer, en el hebreo original, el mensaje Divino, también conocido como Pentateuco o Jumash (versión impresa con puntuación del mismo texto). 

En una connotación más amplia, el vocablo Torá es utilizado para calificar toda enseñanza, aun las que están remotamente conectadas con el texto bíblico. Una interpretación personal acerca del sentido de algún versículo también es considerada parte integral del rubro Torá. Igualmente, cualquier comentario sobre un texto original de nuestros sabios, tal como el Talmud, es considerado parte del esquema total de Torá.

En una enseñanza de gran profundidad, reveladora de un aspecto fundamental de nuestra tradición, la Mishná, que es el documento fundamental del Talmud (la enseñanza oral), nos participa que el estudio de la Torá está por encima de otras Mitsvot, que son las normas por las cuales debemos regir nuestras acciones, incluyendo la de honrar a padre y madre, por ejemplo. Está claro que el estudio de la Torá y el respeto y honra por los padres no son actividades contrarias o mutuamente excluyentes. 

La Mishná citada nos enseña más bien, la importancia singular del estudio en la tradición judía. Talmud Torá, que es el estudio en texto original y de cualquiera de los comentarios y explicaciones sobre el mismo, viene a ser una actividad muy deseable, una especie de Mitsvá excepcional.

Según la Halajá, que es el compendio de reglas para nuestro comportamiento, es necesario recitar una bendición de agradecimiento y reconocimiento al Creador inmediatamente antes de cumplir con una Mitsvá. Esta regla no es acatada en el caso del estudio de la Torá. Haciéndose eco de este incumplimiento, el Talmud sugiere que la bendición HaMelamed Torá leAmó Israel, “Quien enseña Torá a Su pueblo Israel”, que se recita al inicio de las oraciones matutinas, desempeña esta función. Bajo este aspecto se nos instruye que una de las primeras obligaciones diarias es el estudio. Para nuestra sociedad de fin de siglo XX es obvio que el estudio es fundamental. Pero recordemos que esta Mishná se escribió, a más tardar en el tercer siglo y que probablemente refleja una enseñanza mucho más antigua.

Un estudio cuidadoso de la mencionada regla de recitar una Berajá, que es una bendición antes de cumplir con una Mitsvá, nos enseña que debe realizarse cada vez, inmediatamente antes del acto. Por ejemplo, uno debe recitar una Berajá antes de comer una fruta. Esta es una manera de agradecerle a Dios por nuestro sustento y de que tomemos conciencia del hecho de que es necesaria la intervención Divina para que la tierra nos brinde sus frutos. 

Antes de comer una fruta en la mañana, por ejemplo, debo recitar una Berajá y debo repetirla en la tarde si como una fruta de nuevo. En el caso del estudio de la Torá es suficiente, aparentemente la recitación de la Berajá apropiada en las oraciones de la mañana. ¿Por qué la diferencia entre Talmud Torá y otras Mitsvot? ¿Será porque en el caso del estudio nos encontramos frente a una “súper” Mitsvá?

La Halajá enseña que es suficiente una sola Berajá antes de comer cualquier cantidad de fruta. No es necesario repetir la Berajá antes de cada bocado. La regla indica que mientras se tenga intención de continuar comiendo, no se requiere la recitación de una nueva Berajá. Pero no se debe alegar que la Berajá que se recita en el desayuno tenga validez para el almuerzo. Han transcurrido entre tantas varias horas en las que uno se ha dedicado a diversas actividades, totalmente ajenas a la comida. 

De acuerdo con esta interpretación, después de un día de actividad comercial, profesional u otra, al comenzar un período de estudio en la noche se debería recitar una Berajá antes de leer cualquier texto sagrado. La Halajá no lo requiere. ¿Por qué? Tal vez porque la Halajá no concibe que abandonemos, aunque sea por un instante, la intención de estudiar, aun cuando estemos absortos en cualquier otra actividad. Por lo tanto, la Berajá matutina tiene vigencia durante todo el día para el estudio de la Torá y no es necesario repetirla.

En épocas anteriores se daba comienzo al estudio del Jumash con nuestra lectura de Vayikrá. Se iniciaba al niño de unos tres o cuatro años con un aprendizaje del orden de los sacrificios que se ofrecían en el Beit HaMikdash, que es el tema que predomina en estos capítulos. La intención probable era comunicarle al niño que en este mundo hay que ofrecer sacrificios. Toda relación significativa entre seres humanos requiere el dar de sí mismo. “No pain, no gain”, sin dolor no hay progreso, dicen los atletas americanos. Se solía esconder entre las páginas de este Jumash algunas monedas, golosinas o caramelos, con el propósito de que el niño al abrir el texto sagrado asociara al estudio con lo dulce u obtuviese el dinero para adquirirlo.

Este tercer libro de la Torá comienza con las palabras Vayikrá el Moshé, “Y llamó (el Eterno) a Moshé”, con la particularidad que la letra álef (la primera del alfabeto hebreo y que también es utilizada en las matemáticas modernas) que es la última de la palabra Vayikrá está escrita en un tamaño más pequeño que el de las otras letras del mismo vocablo. Los expositores del texto tienen diferentes sugerencias para esta aparente anomalía. 

Según la exégesis de Báal Haturim, por ejemplo, Moshé escribió la Álef pequeña como una manifestación de su humildad, porque de tal manera equipara el nivel de su profecía con la de otros profetas. Al quitársele la letra Álef, esta palabra se convierte en Vayikar que denota un llamado accidental u ocasional, que es el vocablo que se utiliza en capítulos posteriores, en el caso del profeta gentil Bileam.

Según nuestros Jajamim ha cesado la era de la profecía. La palabra directa de Dios no se escucha en nuestros tiempos, y, por lo general, dudamos de la salud mental de las personas que alegan haber escuchado un llamado Divino. Según algunos, nuestras generaciones no son merecedoras del contacto “personal” o “íntimo” con la deidad, por nuestras numerosas fallas y errores. Según otros, el llamado continúa; el problema reside en el hecho de que no estamos sintonizados y sensibilizados al mensaje de Dios, porque estamos embriagados con el avance de nuestra tecnología y obsesionados con la constante adquisición y acumulación de bienes materiales.

Sugiero que tal vez Dios ha cesado de comunicarse directamente con nosotros porque El no considera necesario hacerlo. Dios nos ha manifestado en la revelación en el Monte Sinaí, con absoluta claridad, el camino que debemos seguir en la vida y que constituye el contenido esencial de las sagradas escrituras. En cierta etapa de la historia de la humanidad nos envió Sus mensajeros, los profetas, para exhortarnos a no apartarnos del sendero que El nos había indicado. Lo que realmente hace falta es que seamos consecuentes con las enseñanzas que ya nos han sido dadas. 

Una “nueva” revelación sería una admisión de que la primera de éstas fue insuficiente o equivocada. ¿Acaso podemos sostener que Dios cambia de opinión o que lo que El hace no es perfecto? Nuestra tarea actual es la de leer y estudiar estos capítulos, para obtener de ellos un rumbo, una dirección. Nuestra tarea es la de interpretar y estudiar la palabra de Dios de acuerdo con la perspectiva y el entendimiento contemporáneo, tal como generaciones anteriores lo hicieran en su época. Aunque vivimos en un mundo de cambios y de constante desarrollo, existen imperativos morales y éticos que son eternos. La Torá es la fuente auténtica de estas normas para nuestra conducta.

VAYIKRA Leviticus I –  V

Our reading gives name to Moshe’s third book of “The Five Books of Moses,” the Torah. In a limited sense, the word Torah refers specifically to a scroll of parchment, made of animal skin and on which is written, by the trained hands of a scribe, Sofer, in the original Hebrew, the Divine message, also known as Pentateuch or Chumash (printed version with punctuation of the same text).

In a broader connotation, the word Torah is used to qualify all teaching, even those that are remotely connected to the biblical text. A personal interpretation of the meaning of a verse is also considered an integral part under the Torah heading. Likewise, any commentary on an original text of our sages, such as the Talmud, is also considered part of the total framework of Torah.

In a deep, revealing teaching of a fundamental aspect of our tradition, the Mishnah, which is the fundamental document of the Talmud (oral teaching), it follows that the study of Torah is above other Mitsvot, which are the standards by which we must govern our actions, including honoring father and mother, for example. It is clear that the study of the Torah and the respect and honor for the parents are not contrary or mutually exclusive activities.

The Mishnah quoted teaches rather, the unique importance of study in the Jewish tradition. Talmud Torah, which is the original text study and any of the comments and explanations about it, becomes a highly desirable activity, a kind of exceptional Mitsvah.  

According to the Halachah, which is the compendium of rules for our behavior, it is necessary to recite a blessing of gratitude and recognition to the Creator immediately before fulfilling a Mitsvah. This rule is not applied in the case of the study of the Torah. Echoing this non-compliance, the Talmud suggests that the Hamelamed Torah le´amo Israel (“He Who teaches Torah to Israel”)blessingswhich is recited at the beginning of morning prayers, plays this role. We are thereby instructed that study is one of the first daily obligations. For our society in the beginning of the twenty first century it is obvious that study is fundamental. But let us remember that this Mishnah was written, no later than the third century and probably reflects a much older teaching.

Careful study of the aforementioned rule of reciting a Berachah, which is a blessing before fulfilling a Mitsvah, teaches us that it must be performed every time, immediately before the act. For example, one should recite a Berachah before eating fruit. This is a way to thank God for our livelihood and become aware of the fact that Divine intervention is necessary for the earth to bear fruit to us. 

Before eating a fruit in the morning, for example, one should recite a Berachah and must repeat it in the afternoon if one eats a fruit again. In the case of the study of the Tora it is sufficient, apparently the recitation of the appropriate Berachah in the morning prayers. Why the difference between Talmud Torah and other Mitsvot? 

Halachah teaches that a single Berachah is sufficient before eating any amount of fruit. It is not necessary to repeat the Berachah before each bite. This rule indicates that as long as it is intended to continue eating, the recitation of a new Berachah is not required. But it should not be argued that the Berachah that is recited at breakfast is valid for lunch. Many hours have passed and one has devoted himself to various activities, that have no relation to food. 

According to this reasoning, after a day of commercial, professional or other activity, at the beginning of a period of study at night a Berachah should be recited before reading any sacred text. Halachah doesn’t require it. Perhaps because the Halachah does not conceive that we abandon, even for an instant, the intention to study, even if we are engrossed in any other activity. Therefore, the morning Berachah is valid throughout the day for the study of the Torah, and it is not necessary to repeat it.

In earlier times the study of Chumash began with our reading of Vayikra. The child of about three or four years began with an apprenticeship of the order of sacrifices offered in the Beit HaMikdash, which is the theme that predominates in these chapters. The likely intention was to inform the child that sacrifices must be offered in this world. Every meaningful relationship between human beings requires giving of oneself.  “No pain, no gain, no pain no progress, American athletes say. Coins or candies used to be hidden among the pages of this Chumash, in order for the child to associate the study of the sacred text with the sweet or obtain the money to acquire it.

This third book of the Torah begins with the words Vayikra el Moshe, “And he called (the Eternal) Moshe“, with the particularity that the letter Álef (the first of the Hebrew alphabet and which is also used in modern mathematics) the last letter of the word Vayikra is written in a smaller size than that of the other letters of the same word. Text interpreters have different suggestions for this apparent anomaly. 

According to the exegesis of Baal Haturim, forexample, Moshewrote the small Álef as a manifestation of his humility, because in such a way he equates the level of his prophecy with that of other prophets. By removing the letter Álef, this word becomes Vayikar denoting an accidental or occasional call, which is the term used in later chapters, in the case of the gentile prophet Bileam.

According to our Chajamim, the age of prophecy has ceased. The direct word of God is not heard in our day, and we generally doubt the mental health of people who claim to have heard a Divine call. According to some, our generations are not worthy of “personal” or “intimate” contact with the deity, because of our numerous faults and mistakes. According to others, the call continues; the problem lies in the fact that we are not tuned into nor sensitized to God’s message, because we are intoxicated by the advancement of our technology and obsessed with the constant acquisition and accumulation of material goods.

We suggest that perhaps God has ceased to communicate directly with us because He does not consider it necessary to do so. God has manifested to us in the revelation on Mount Sinai, with absolute clarity, the path that we must follow in life and which constitutes the essential content of sacred scriptures. At some stage in human history, He sent us His messengers, the prophets, to exhort us not to stray from the path He had indicated to us. What is really needed is that we be consistent with the teachings that have already been given to us. 

A “new” revelation would be an admission that the first of these was insufficient or wrong. Can we argue that God changes His mind or that what He does is not perfect? Our current task is to read and study these chapters, to obtain from them a course, a direction. Our task is to interpret and study the word of God according to contemporary perspective and understanding, just as previous generations did in their day. Although we live in a world of change and constant development, there are moral and ethical imperatives that are eternal. The Torah is the true source of these standards for our bahvior.