Vayikra; Leviticus 1:1 –5:26 by Rabbi Denise L. Eger

With this week’s portion we begin a new book of the Torah, Leviticus. The opening verses of Leviticus teach us about the basic sacrifices to be offered upon the altar. In the closing passages of Exodus, Moses and Aaron have built and dedicated the Tabernacle in the desert. Now the Torah reviews the priestly duties and the peoples’ sacrificial duties as well. These opening verses in Leviticus reviews the basic necessities of the olah or burnt offering, mincha or meal offering, and the chatat or sin offering and the asham or guilt offering. Traditionally when children begin their religious studies, they begin with this section of the Torah.

And yet today we offer no sacrifice upon the altar. We as a people haven’t done so since the Romans destroyed the Temple in the year 70 C.E. So why begin a child’s study with obscure rituals that we no longer practice? This tradition of studying Leviticus first goes as far back as the ancient midrash.

"Rabbi Asi taught: Why do we begin children's [biblical learning] with Leviticus and not with Genesis? Because children are pure, and the sacrifices are pure. Let the pure ones come and study pure things" (Leviticus Rabbah 7:3).

Leviticus deals so much with the concept of spiritual purity. The sacrifices referred to in Leviticus according to the Biblical mindset purify the souls of those offering the sacrifices and help them to purify their lives of sin or transgressions. While we might not offer sacrifices to God on the altar, we still can look for ways to purify and cleanse our souls of behaviors and actions that hurt others and ourselves. It is important for our children to learn from a young age that the must take responsibility for their actions. And in truth many adults could do well to learn this lesson.

By studying the laws of Leviticus, even if they seam arcane, we can make the case that while in ancient days we healed our world of sins against God and our fellow human beings by offering sacrifices, today we need to heal the world of our errors and transgressions by not committing them in the first place! But recognizing that when we do err, when we miss the mark, when we need to purify our own spirits and most importantly take responsibility for our transgressions. We need to ask ourselves what is our service to God today? What can help purify and cleanse our spirits? What can set us on a right path toward wholeness? These are important lessons for both children and adults.

Another reason our tradition began with Leviticus is that almost half of the 613 mitzvot of the Torah are found in this book of the Torah. Thus Leviticus contains important information for us on the intricacies of Jewish life. The laws of Kashrut are found in Leviticus. The laws for keeping the four corners of the field for the poor are found in Leviticus. The holiday calendar has its beginning in Leviticus in parshat Emor. These are concrete practices and observances that help to form the core of Jewish identity.

Indeed there are passages in Leviticus that teach most important lessons such as: Love your neighbor as yourself. And yet there are other passages in Leviticus that are extremely troubling and are regularly misinterpreted and used for hateful and hurtful purposes to discriminate against gay and lesbian people.

But only by studying Leviticus rather than rejecting it outright can we make sense of this for ourselves along with future generations about who we are and who we ought to be as Jews. And all of this stands in relationship to what God really wants of us. Onward toward studying Leviticus with all of its passages, some of which will resonate with us and other passages of which we will say this no longer applies. But all of it is our inheritance and for this acknowledge our burden and for this we give thanks.

Parshat Vaykhel- Pekude, Exodus 35:1-40:38 by Rabbi Denise L. Eger

The ending double portion of the Book of Exodus seems to repeat those instructions to build the Tabernacle that have already been given in the earlier part of Exodus. But in the opening of this week’s portion that actual order to build the Tabernacle is given and the text tells us that the people began the work to create all the various pieces of the tabernacle from the sockets to poles to curtains and hangings. The artisans and craftsmen and craftswomen made the cloth and built the planks. They covered the wood with gold for the Ark of the Covenant and made the menorah. All of the various vessels and utensils and priestly garments that were described earlier in Exodus are now executed. These hard workers once made sacred objects and built temples for the Egyptians and their gods and goddesses. Now they have the honor to build a sacred space and the sacred objects for their own God. This project of the people and for God helps to bring them together as a people and solidify their focus as a nation. In the final chapters of Exodus of parshat Pekude the Tabernacle is set-up for the first time.

The Torah tells us that in the first month of the second year on the first of the month the Tabernacle was set up and dedicated and initiated for use. Tradition teaches us that this is month is the month of Aviv—in the spring which corresponds to our month of Nisan. Even though Aaron was the High Priest, the Cohen Gadol and would be the one to offer the sacrifices in the Tent of Meeting it is none other than Moses who has the honor of initiating the Tabernacle. “Moses set up the Tabernacle (Ex. 40:18).” It was Moses who placed the Ten Commandments and put them in the ark and he put up the parochet—or screen that divided off the Holy Ark from the rest of the Tent of Meeting (Ex. 40:21). It is Moses who lights the Menorah and offers the first offering of incense and the first offerings both burnt and meal on the main altar at the entrance to the Tabernacle (Ex. 40:28).

It is interesting to note that Moses gets the honor of preparing the final steps and initiating the Tabernacle and not Aaron who is invested and ordained to be the High Priest. Even though in this portion we are told that Moses brought forward Aaron and his sons and anointed them to the priesthood. Moses still God’s chosen representative and the one who speaks with God panim el panim, face to face, has the honor and indeed is commanded by God to set everything in motion. It is only when Moses finishes the final touches that the Divine Presence descends and fills the Ohel Moed, the Tent of Meeting.
And yet, the text tells us that Moses could not enter the Tabernacle when the Divine Presence, the Glory of God, filled the sacred space. So even while Moses on Mt. Sinai was able to see God’s back and be in immediate connection with God it wasn’t until the Divine home was made that the people Israel could experience something like Moses did. Yes, they heard God’s voice at the moment of Sinai and the saw the smoke on the mountains. But now the people of Israel do get to witness an aspect of that Divine Presence. “For over the Tabernacle a cloud of Adonai rested by day and fire would appear in it by night, in the view of all the house of Israel throughout their journey,” (Ex 40:38). Thus the immediate experience of the Divine Presence filled their lives and no longer was only for mountaintops and leaders. The communal work that built the Divine home on earth and their work as a nation together to create the sacred space brought about a new relationship with the Holy One. It solidified the people and the symbol of the Tabernacle helped to make their relationship to the Divine more concrete. For a God that is invisible and a God whose name is unpronounceable this sacred space builds a unique bond in their lives and in their relationship to the Divine One.

We have no Tabernacle today. No Temple in Jerusalem but the synagogue is the symbol of that Divine connection. This is why the synagogue is the central connector of the Jewish people and must remain the sacred space that unites our people.

Parshat Ki Tissa; Exodus 30:11-34:35 by Rabbi Denise L. Eger

This week we read Parshat Ki Tissa and it is also known as Shabbat Parah. This is because we read of the grievous sin of the Israelites at the base of Mt. Sinai. The torah tells us that they doubt that Moses will return from atop Mt. Sinai and they build a golden cow and worship at its feet. Their lack of faith is surprising given the miracles they have witnessed. They practice idolatry even as they just recently witnessed and heard God’s presence and voice from Mt. Sinai and agreed to enter the covenant.

Idol worship is one of the most grievous sins in Jewish tradition. Idol worship denies the existence of the one God. It denies the basic concept of the Jewish view that any imagery used to depict God is in itself a sin. Idol worship is insidious. It can creep into our lives at a moments notice and pervert our faith and our thinking.

There is a famous midrash about Abraham, the father of Judaism who when was left to mind his father, Terach’s idol store. But Abraham had already experienced the connection to the Holy One of Being—the one God. Already at a young age, Abraham knew that idols were merely statues created by his father in the back room. A woman came carrying a bowl of fine flour and said: Here offer it to the Gods. Abraham seized a stick and smashed the idols. He placed the stick in the hand of the biggest one. When his father returned to the store, Terach asked “Who did this to the gods?”
Abraham answered: “Would I hide anything from my father? A woman came with a bowl of fine flours and said: “Here, offer it up to them. When I offered it, one god said, “I will eat first, and another said, “No, I will eat first. “ Then the biggest of them rose up and smashed all the others. His father replied: Are you making sport of me? They cannot do anything! Abraham answered: “You say they cannot. Let your ears hear what your mouth is saying!

The rabbis use this tale to help us understand that we know full well that the idols can do nothing. Just as Terach knew that the idols were incapable of really smashing one another—we know in our own hearts that the idols we worship today—literally and figuratively don’t really support us and help us and give us life. Whether money or fame or perfect bodies, or golden calves, idol worship perverts our sense of the spirit and our connection with the true Divine Presence. Idol worship gives us a false sense of security. It feeds our denial of the Holy One. It is sometimes hard to believe in and have faith in a God you cannot see or even name, since we don’t pronounce the four letter holy name of God. So we build statues and substitute other ‘gods’ that we can touch. We try to bring to this realm something, some force that is really from another realm—the divine realm. But it doesn’t work so well. For just like Abraham who smashed the idols—money can be lost, bodies can be broken, and statues smashed. But our God’s divine energy remains.

Through prayer and tzedakah and just action we can bring God’s holy presence into our own lives. That is the best way to smash the idols that surround us. Hopefully, we can rise to the task.

Parshat Tetzaveh; Exodus 27:20 – 30:10 by Rabbi Denise L. Eger

They say “clothes makes the man.” How one dresses does still matter. First impressions are made by the way one is clothed. Even before the mouth is opened the way we present ourselves says something to others. Are you rumpled or neat? Does the outfit reveal too much or is it modest? Are you dressed casually or formally or in between? Our clothes are an outlet for expressing aspects of our personality. We express central ideas about whom we are and whom we would like to be by the way we dress.
Sometimes our clothing says a great deal about our work. In some professions there are uniforms. These kinds of clothes bring purpose and function to a job. Sometimes these uniforms are part of an informal expectation, such as the business suit. Unless of course you worked for IBM at one time that required white shirts and ties! At other times our work requires the uniform such as a surgeon who wears scrubs in the operating room. Our uniforms have functions and sometimes help us perform our jobs.

This week’s Torah portion describes in detail the “uniform” of the High Priests. With great detail, the parasha describes the special clothes and accoutrements needed for the priesthood. These clothes and accessories each have a special function for the priestly role. The vestments are meant to inspire. They used special yarns and threads and linen in the fabrication of the priestly garments. This would immediately be seen by the people as unique and special, truly the robes of nobility. The blue of the robe would stand out particularly since blue color or dye would have been rare. The special fabrics and decorations convey authority and holiness to the people. They were to be decorated with more rare and royal colors blue, purple and crimson in great detail.
The tunic of the priests would not only visually be stunning but according to the text must have golden bells sewn in the hem of the robe. This insures that when the priest wears the robe and walks in the robe –he is accompanied by music! As the Torah states, “ Aaron shall wear it while officiating, so that the sound of it is heard when he comes into the sanctuary before Adonai, and when he goes out –that he may not die.” (Exodus 28:35) In essence these bells are a warning to all including the Divine Presence that the priest is nearby. Thus Aaron’s presence is announced and heralded by his own clothes.
The priestly garments also include the headdress and diadem with the words inscribed on it “Holy to Adonai”. Thus the priest’s crown further reinforces his own majesty and sanctity to all who see him.
The rest of the uniform includes, the breastplate, the urim and tummim, the ephod, and Aaron’s sons have their own garments including a sash, turban and tunics. Thus the priestly uniforms convey a bit about their unique role among the people Israel.
Today other religious traditions continue the unique garb of the priestly caste including special uniforms for various levels. The Roman Catholic Church has special outfits from everyone from the Pope to Cardinal, Monsignor to Bishop and priest.
The High Priest in all his finery must have been impressive and instilling in the people both fear and awe in his regal clothing. The special clothing and headgear brought a seriousness to his tasks and helped the people make the connection that they had come in contact through the priest with the Divine.

Israel Trip 2006, Day 10 (03/01)

The last day of our Israel experience began with a journey back in time. We headed to Beit Guvrin, a forty five minute drive from Tel Aviv on the road to Jerusalem. Passing the strategic point of Latroun--important battle site in both the war of Independence and the 6 Day War in 1967, we came to what was an ancient city of more than 20,000 residents.

Beit Guvrin dates back generations and is mentioned in the Bible. Founded by Solomon's son and then through the years became a site of different groups both Jewish and not. The Jews who lived there were carried off to Babylonian in 586 BCE by Nebudchadnezzar and others came to occupy this huge town including the Edomites. Later when Alexander brought Hellenism to Israel--this town included both Jews and pagans and Hellenizers. The Maccabees brought Judaism to this area again.

We met our guide Asaf who helped us as we began to climb through a series of tunnels more than 60 meters below the earth's surface. These are the remains of underground connecting systems of their basements. Narrow in many place, we scooted through history by candlelight. The basements had been filled up with dirt and stones when some fled the area. Later we entered the tunnels that had been cleared out of much of the dirt and fill. It was here that we got to participate in an archaeological dig. (This is how they removed the dirt from the filled in tunnels!). We used our hoes and buckets--finding mostly pieces of pottery shard and bones of animals and shells that had been used as decorations. (Probably part of the Friday night chicken dinner!) When we climbed back up on the ground we sifted through buckets and buckets finding addtional shells, pottery pieces and bone.

No major finds by us but we had a better appreciation for Indiana Jones and all those who piece together ancient history through archaeology.

Back to Tel Aviv for an afternoon at leisure. Some of us went down to the Mediterranean enjoy another beautiful day while others of us shopped in the Carmel market or Sheinkin street--the Melrose Avenue of Tel Aviv!

We gathered at 6 pm for our farewell dinner at a wonderful restaurant called Stephen Braun. It was named for a gay man who had been a furrier in the building. His nephew opened the restaurant. It was a delicious meal and we got to thank our driver Shmuel, Russel Lord our travel agent and Rafi Shibolet our incredible guide.

We had two surprise guests also join us --Mike Hamil from the Agudah--Tel Aviv's LGBT organization who had visited us at our opening meal and made a presentation returned to spend the evening with us. Also joining us was Michal Eden, former city council woman of Tel Aviv. She had been the first openly gay elected official in all of Israel! We were so happy to see her and catch up with her as she had visited Kol Ami a number of years ago. She gave us an update on Beit Dror--the gay homeless youth shelter she helped to start.

After dinner we walked to Evita--a wonderful gay owned cafe and bar for dessert and coffee. We said goodbye to those of our group who were leaving on different flights flying to Turkey or England or Frankfurt or Egypt. We loaded our bus for the last time for our return trip to Los Angeles.

Of course our flight was delayed a bit leaving--but after the marathon of flying we returned safely to Los Angeles on time making up all of the time delay!

The trip went by so fast--but we had an amazing eye view of Eretz Yisrael--it successes and difficulties. We journeyed into the past and imagined what the future will bring as elections are looming large in the local mind. But most of all we deepened and strengthened our ties to the Land of Israel and realized we too have a stake there. A stake for our people--Am Yisrael. Am Yisrael Chai.

Shalom,

Rabbi Denise L. Eger

Israel Trip 2006, Day 9 (2/28)

We bid farewell to Jerusalem and two of our group this morning. We left Jerusalem this morning (Tuesday) towards Tel Aviv. We stopped just outside the city of Modi'in (home of the Maccabees) to plant trees through Jewish National Fund!

Israel is the only country that has added to its forests in the past 50 years rather than diminish them. All through the work of JNF, founded in Basel at the First World Zionist Congress in 1897. After a few photos we headed to Tel Aviv and a visit to the campus of Tel Aviv University. The Diaspora Museum was our focus for the next couple of hours. Through its 5 floors of history we barreled through the life of The Jewish People from ancestral days until now. It has amazing models of synagogues from around the world.

We checked back into our hotel--the David Intercontinental--for an afternoon of leisure. Many of us visted the Carmel Market and the Crafts Fair (Tuesdays and Thursdays) on Nachalat Binyamin. A few of us headed to Sheinkin Street for coffees or the beach to enjoy a gloriously warm day! Others visited with family and rushed to get the last few presents. In the evening we went to a wonderful dinner while a few of us visited family and friends. Tomorrow will be our last day to enjoy what has been a wonderful trip together.

Shalom,
Rabbi Denise L. Eger