Parshat Tzav; Leviticus 6:1-8:36 By: Rabbi Denise L. Eger

Our Torah portion this week, Tzav, continues the themes of last week by going into great detail about the kinds of offerings that the Children of Israel are to bring to the Tabernacle. Aaron as High Priests and his sons (and later his descendants) will offer these sacrifices upon the altar in the Tent of Meeting as a way to worship God. The offerings that were discussed in the last week’s portion, the Olah, Minchah, Chatat and Zevach Shelmim offerings are reviewed again and additional details about the offerings are revealed. This is because while last week’s portion is directed primarily to those who bring the offerings, this week’s portion, Tzav clearly addresses the priests who will have to accept the offering, prepare it and offer it upon the altar. The opening words state this: “Command Aaron and his sons (Lev. 6:2)”. The portion reveals other important points that priests must take note of including some detailed instructions for cleaning the altar of the ashes of the sacrifice and maintaining the fire at the altar.

No job is too messy or beneath the priest. They slaughter the animals. The priest act as a butcher in any market would, preparing, cleaning and dividing the parts for use. They offer it upon the altar. But the priest must also remove the ashes that build up on the altar following the burnt offerings and tend to the flames. This isn’t left to some lower caste or functionary to do. Each step is seen as part of the priest’s sacred duties. This is holy work and the removal of the ashes is called terumat hadeshen. The ashes are cleaned out daily and it was the first order of business each morning. The priest would remove the buildup from the previous day’s offerings.

Even for cleaning out the altar of ashes, the priest must dress in his special linen priestly garments (Lev. 6:3). The message is that this ritual of cleansing is as much a sacred part of the offering as the moment offering is placed on the altar itself. Then the priest must change clothes and take the ashes out of the tabernacle and out of the camp itself. “He shall take off his garments, and wear other garments, and remove the ashes to outside the camp, to a place of holiness. And the fire upon the altar shall burn upon it..." (Lev.6:4-5).
This symbolic change of clothes is discussed in many commentaries.

Rabbi Michah Ben Asher says that it is important for the priest to wear the sacred, special clothes, even for these menial tasks of removing the ashes from the altar. He teaches that we learn from this that any ritual that we perform should be done for the glory of God and with great attention to detail no matter how small or menial it may seem. While the great commentator Rashi, Rabbi Shimon Ben Yitzchaki explains that the priest is not obligated to change his clothes, but rather he should not get his ritual garments dirty while taking out the ashes. Thus he goes on to state that the clothing the priest should put on must be lesser or regular garments—not priestly garb. When the priest goes out of the sacred precincts of the Tabernacle or later the Temple, they should not wear the sacred ritual garments. Bachya ibn Pekuda comments on the change of clothing for the actual removal of the ashes outside of the Tabernacle. He says this change of clothing is an act of humility. The priest must outside the Tabernacle be like the rest of the people, and dress more humbly, so that his pride would recede.

While we are not priests and are not cleaning the ashes from the altar of sacrifices we can learn something even from this seemingly minute point of Torah. The priests, ordained by Moses and dedicated to the service of God (later in this portion) were separated and set off from the rest of the Children of Israel. The priesthood eventually would not even have land in Eretz Yisrael. Because they were so intimate with the Divine Presence they were awed, revered and held a special place among the people. But even they had tasks to do in service of God that seemed mundane. But make no mistake, even cleaning the ashes out and carrying them out of the camp was a holy act.

Sometimes in our own lives we think the menial, the drudgery of some tasks, things that will prepare us for performing mitzvot are some how not in service of God or not in service of the holy. Certainly every Bar or Bat mitzvah student’s years of study and drilling of Hebrew letters and prayers doesn’t seem in service of a spiritual moment in their lives but indeed it is. Cleaning the house for Pesach, ridding our homes of chometz doesn’t seem like a holy act but it is in preparation for observing the mitzvah of the Passover holiday and the Seder. The efforts to make even these tasks holy is what we learn from these passages in Parshat Tzav. Even the cleaning of ashes by the priest was a sacred moment that enabled another sacred moment—the offering of the new day to take place.

In our preparations may we be a scrupulous and may we see that even our preparations to observe Jewish life, whether cooking the Sabbath or holiday meal, planning the wedding, finding the wine for kiddish is a sacred task.

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

As we begin the third book of the Torah, Leviticus, with this week’s parasha, Vayikra, we encounter the ancient rites and rituals of the Children of Israel. Described in detail in this book of the Torah are the sacrifices, offerings and rituals that the priests performed on behalf of the Israelites and in worship of God. In the book of Exodus, we have now built the Tent of Meeting according the design and instructions of God. Moses set the Tabernacle in place once all the pieces had been constructed. Aaron and his sons are ready to assume the priesthood and their fine, special priestly garments have also been completed. Now the book of Leviticus comes to teach the priests and the entire people what will happen in the Tent of Meeting and how the priests will make the offerings that will help the people stay in covenant with God.

The opening chapters of Leviticus outline the basic sacrifices. It describes the Olah –the burnt offering which is considered the basic offering. Most communal offerings were of this type. Next in this portion the Minchah or meal offering is detailed. This is a tribute offering or gift offering. Flour and oil were used either prepared as cakes or uncooked. These were offered with frankincense on top. Next, the Zevach Shlemim or offering of well being is described. This is sometimes referred to as a peace offering. Special to this offering was that there was a meal that was eaten by the one who brought the sacrifice and his or her guests after the portion had been offered on the altar and a special portion given to the priests. Then the portion concludes with a description of the Chatat offering often called the sin offering and the Asham offering—the guilt offering.

While these offerings are called sacrifice in English, it doesn’t really convey the meaning of the word in Hebrew. The word Sacrifice comes from two Latin words sacer-meaning holy and facere meaning to make. In most of the pagan world and specifically the Roman world, a sacrifice made something holy to their gods and goddesses. But in Hebrew the word we use in korban. If our offerings were to mean make holy –we might expect the word to come from the Hebrew root k.d.sh. We are familiar with kiddish, kaddish and kedushah. All connected with holiness. But k.r.v. which is the root of korban has a meaning and connotation of closeness. When we offer a sacrifice on the altar—whether to expiate our sins, or give thanks or atone for our guilt, we are asking to draw close to God. These offerings are designed to help us be close to the Holy One of Blessing, to be in God’s presence and God’s grace.

Today we have no sacrifices upon an altar. The destruction of the Temple by the Romans in the year 70 brought that chapter to a close in our history. Rabbi Yochanan ben Zakkai and his disciples are credited with helping to transform the sacrificial ways into a prayer. Our modern sensibilities and a huge “ick” factor also keep us from thinking that animal sacrifice is a way to draw close to God. Yet God nearness is something that I believe we still crave.

Our search to be close the Holy One of Blessing is still very much a part of our Jewish way of life. We still struggle as our ancestors did to expiate our sins, atone for our actions, nullify our inappropriate behaviors, and give gratitude for our very lives and well being all the while inviting God to be with us and near us. But just like our ancestors of old who need the Temple (or in earlier generations the Tabernacle) we too need a place to gather together and to seek out and be close to God. The synagogue is just that place and the community we make with each other in the synagogue helps to create that sacred space for seeking God’s nearness.

So take some time to be present in synagogue so you can seek out God’s Divine Presence in your life

Parshat Vayahel-Pekude; Exodus 35:1 -40:38 By: Rabbi Denise L. Eger

This week’s double portion concludes the second book of the Pentateuch, the book of Exodus. In a leap year these two portions would be separated. We have stated once again the instructions for building and erecting the Tabernacle and all of its utensils and accessories. Moses reminds the people of Israel that the head of the building project, Bezalel, son of Uri, son of Hur of the tribe of Judah was selected by God. Bezalel the Torah teaches us was “endowed ...with a divine spirit of skill, ability and knowledge of every kind of craft, (Ex. 35:31).” Bezalel is so talented that he understands crafts as wide-ranging as cabinet making, weaving, stone cutting, weaving and silver and gold smithing. Usually these arts and crafts are specialties. One person rarely can do it all. But Bezalel is described as having knowledge of the entire craft and building skills that will be needed to make God’s portable desert dwelling! The Torah text tells us that Bezalel and his assistant Oholiab, son of Ahisamach of the tribe of Dan both have been endowed with these skills. They know it all. Both will be craftsman of the most intricate work but they will also supervise other workers and head the project.

Bezalel’s name means in the shadow of God. Teaching us that Bezalel because he was filled with the divine spirit and had so much wisdom he came under God’s protection. Thus there should be no challenges to his expertise or his direction. Twice God had to describe and explain the complicated design of the Golden Menorah and other special items to Moses. Finally tradition teaches in Midrash Shir HaShirim that Bezalel was shown the details by God when he was called up to Mt. Sinai. He immediately grasped the design that God showed him. Bezalel was craftsman, general contractor, artists, and draftsman all in one—taking the Divine vision and translating into earthly reality

His assistant Oholiab’s name mean father’s tent. How fitting because indeed he will assist Bezalel in the building of God’s tent!

Bezalel’s family is most important. It mentions that his grandfather was Hur. According to the Midrash as quoted in the Plaut Chumash, Hur during the episode with the Golden Calf defended the purity of worship and was killed by the mob. His grandson was given the honor of building the place of Jewish worship! His grandmother was also Miriam, Moses’ and Aaron’s sister. Thus the crafting and building of the Tabernacle in the desert was kept in the family. Bezalel was none other than the grand nephew of Moses and the high Priest, Aaron.

Bezalel’s wisdom and direction allowed the Tabernacle and all of its parts to be built of the highest quality. Thus in Pekude, Moses offers the craftsmen and women a blessing upon the completion of all the tasks and all the work (Ex. 39:43).

Parshat Ki Tissa; Exodus 30:11 – 34:35 By: Rabbi Denise L. Eger

This week’s parasha opens with a discussion of the half-shekel offering required by the people Israel. These opening verses are the maftir portion for the special Shabbat known as Shabbat Shekalim which occurred earlier in the year. In these passages in parasha Ki Tissa, God commands that in order for there to be an accounting of the people, a census, that they give a half-shekel coin. This offering served several purposes.

First, it was fundraising to pay for the work on the Ohel Moed, the Tent of Meeting. The last two weeks detailed instructions for building and crafting the Tabernacle have been given and now it is time to construct it and all of its utensils, accessories as well as the garments of the priesthood. Secondly, the half-shekel offering was called “atonement for the soul” (Ex. 30: 12). This offering helped to purify and offer expiation for the souls of the Israelites. One can only imagine the mindset of what it would be like for a group of former slaves to give away their money! We can understand the way it would be felt as a true sacrifice. But this offering of atonement will be important later in the parasha because this week is also describes the great sin of the Children of Israel in the desert.

For while they waited for Moses to return from the top of Mt. Sinai the people in their fear and anxiousness about Moses, reverted to the idolatry of Egypt. They made a Golden Calf and worshipped it exposing their lack of faith in God and their fear that Moses would not return. Thus the description of the half-shekel as “kofer nefesh- atonement for the soul” is one the antidotes to the sin that will soon plague the people. This half-shekel deposit will be “a remembrance before God from the children of Israel, to atone for your souls. (Ex. 30:16)”. It is a deposit against sin!

But the half-shekel coin also serves as a way to take a census of the Israelites-all those from age 20 years and up. Thus the coins would be counted not the people. Why not count the people directly? Tradition teaches that since God’s promise to Abraham was that his descendants, the Jewish people will be more numerous than the sand of the sea we cannot count the people.

The Talmud, Yoma 22b teaches: R. Eleazar said: Whosoever counts Israel, transgresses a [biblical] prohibition, as it is said: Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured. (Hosea 2:1)

R. Nahman b. Isaac said: He would transgress two prohibitions, for it is written: ‘Which cannot be measured nor numbered’. R. Samuel b. Nahmani said: R. Jonathan raised an objection: It is written: ‘Yet the number of the children of Israel shall be as the sand of the sea,’ and it is also written: ‘Which cannot be numbered?’ This is no contradiction: Here it speaks of the time when Israel fulfills the will of Adonai, there of the time when they do not fulfill God’s will. Rabbi, on behalf of Abba Jose son of Dosthai, said: This is no contradiction: Here it speaks of [counting done] by human beings, there of counting by Heaven.

Thus our teaching is that we do not count the people because they can not be measured or numbered and so they count the coins instead! The Talmud passage from Yoma also teaches us something else that is important to consider –the Hosea verse 2:1 fully reads: “Yet the children of Israel shall be as the sand of the sea which cannot be measured nor numbered.” Rabbi Samuel quoting R. Jonathan compares the verse and explains it that when we Jews fulfill God’s intentions that it will be a time when we will triumph as a people. We will flourish. But when we do not fulfill God’s mitzvot there is a defined number and we limit ourselves.

So let us on this Shabbat open our selves up to the possibility that our actions and mitzvot will add in strength to the spiritual life of our people and ourselves and increase our devotion and our people by clinging to our heritage.