AND IF HIS

OFFERING IS [BROUGHT] FROM THE FLOCK FROM SHEEP OR FROM GOATS AS A BURNT

OFFERING HE SHALL SACRIFICE IT AN UNBLEMISHED MALE. AND HE SHALL

SLAUGHTER IT ON THE NORTHERN SIDE OF THE ALTAR, BEFORE THE LORD. AND AARON'S DESCENDANTS, THE PRIESTS, SHALL DASH ITS BLOOD

UPON THE ALTAR, AROUND.

(Vayikra 1:11-12)

It is better to listen to the

reason they give for them [for the sacrifices], that since human deeds involve thought,

speech, and action, God commanded them that when someone sins he

should bring a sacrifice. He should place his hands upon it – action; he

confesses with his mouth – speech; and he should burn the entrails and

the kidneys, which are the instruments of thought and desire, the legs

symbolize the person's hands and feet, which perform all of his work, and he

shall throw the blood on the altar, symbolizing the blood of his soul, so that

while he does all this the person will think about how he sinned against his

God with his body and soul, and that it would be appropriate that his own blood

be spilled and his own body be burned, if not for the grace of the Creator who

accepted the sacrifice as a replacement and an atonement, that it be as blood

in place of his blood, life for life. The main organs of the sacrifice are in

place of his main organs, and the portions are given to sustain the teachers of

Torah who will pray for him. The daily sacrifice [is

offered], because every day there are many [people] who cannot avoid sinning.

These words are accepted and stir the heart as words of aggadah.

(RaMBaN Vayikra 1:9)

Do not try to confound this

explanation, asking how we could ever bring a voluntary sacrifice. This

explanation also works for voluntary sacrifices, since we said that the

sacrifice symbolizes the casting down of bodies and the raising up of souls, so

that even if he did not knowingly sin, he who offers the sacrifice will still

benefit from its message.

(Sefer HaHinukh,

commandment 95)

Aaron's descendants, the

priests, shall dash its blood – The burnt offering and the peace

offering call for throwing the blood into a vessel. They wanted many people to

merit performing the commandment, so that one would throw [blod]

on this corner [of the altar], and another would throw on that corner of the

altar. However, for the sin offering given outside (4:7)

blood was sprinkled from the finger, and it would not be good manners for one

person to stick his finger into blood into which someone else had already

dipped his finger – something that would disgust his fellow. So it is written

corners of altar all around.

(Meshekh

Hokhma 1:11)

Calling – a Term of Affection

Danny Segal

And He called to Moses, and the Lord spoke to him from the Tent of

Meeting, saying – Every [time God

communicated with Moses, whether it was represented by the expression], And He spoke, or and He said, or, and

He commanded, it was always preceded by [God] calling [to Moses by name] (Torat Kohanim 1:2-3). [Called]

is an expression of affection, the [same] expression is employed by the

ministering angels [when addressing each other], as it says, And

one called to the other… (Isaiah 6:3). (Rashi on Vayikra

1:1, Judaica Press translation)

Some students

told me of a special teacher who had taught them. She would spend an entire

hour taking attendance at the beginning of each week: "Are you here?

Wonderful! Good Morning… How are you?… How was

Shabbat?… You're here? Charming! What are you

wearing? How beautiful! Did you travel during vacation?…"

Every utterance, every statement, and every request was prefaced with an

expression of affection.

It is not

happenstance that Rashi begins his commentary on Vayikra in this way. He knows that these pupils have just

entered the schools' gates, and, according to ancient tradition, in their very

first lesson they will begin the study of Sefer Vayikra. Their very first encounter with their teacher – and

their teacher's very first encounter with them, will be devoted to this verse…

Rabbi Yossa said: Why do we begin [the instruction of] children

with Torat Kohanim

Because the Holy

One blessed be He said: The sacrifices are pure and the children are pure; let the pure ones come and busy themselves with pure things.

(Pesikta DeRabbi Kahana 6)

If the pupils

really begin here, then Rashi is trying to address

them, and perhaps even more, he wants to address their teachers – offering them

guidance that stresses the gentleness required in educators. It is the first

day of school; there is a lot of noise, chaos, eyes still searching for mother,

and many worries: "Who will sit next to me? What kind of sandwich did they

pack for me? Will they let me play with them in recess? When will this end so

we can go home?"

So – before you

start making statements and demands, Rashi asks you

to read the names – but to do so genuinely. Don't forget to say "Good

morning"! "How are you doing?" "How does everyone feel?"

Rashi continues

speaking to the teachers of the young pupils:

And He called to Moses… One

might think that there was a call for the breaks [between sections of the

prophecy]. Scripture, therefore, states, "and [the Lord] spoke [to him],"

was the purpose of these breaks? To give Moses a pause for

contemplation between one passage and the next, and between one subject and another.

taught by God, then] how much more [necessary is it] for an

ordinary person learning [Torah] from another ordinary person [to be

allowed pauses between sections and subjects, to carefully contemplate and

understand the material being learned].

Rashi wonders

about the repetition and He called… and the Lord spoke. He explains that the call was a general

invitation, a request for a meeting, but speech did not continue uninterrupted

throughout the encounter. There were breaks, simple moments of mutual silence…

for thought… for response… for contemplation. It is as if Rashi heard our thoughts coming from the future – "They

don't need a recess," "We can manage to learn a bit more," "It's

a waste of time," – and he responds: if our rabbi Moses needed a break how much more [necessary is it] for an ordinary

person learning [Torah] from another ordinary person…

Rashi is not the

only one to address us. RaMBaM's famous comments

about the sacrifices are more than just an historical thesis:

It

is impossible to switch suddenly from one opposite to the other. Human nature

makes it impossible for someone to suddenly abandon his habits…

It

takes time to adjust. There is also someone on the other side – where does he

come from? What does he need in order to change? What is he going through five

minutes before he steps into the classroom?

The

issue is taken up by the author of the Shulhan

Arukh. He takes pains to explain to us that there

is supposed to be a dialogue here, something in which two sides participate:

When

should one begin teaching one's child? When he begins to talk, start teaching

him: [Moses] commanded the Torah to us, etc.(Devarim

33:4), and the first verse of

the Shema passage (Devarim 6:4), and afterwards he should teach him little

by little until he is about six or seven years old, and then he should be taken

to teachers of young children. (Shulhan Arukh,

Yoreh De'ah 245)

One

does not teach from the age when the child is capable of hearing; it is not a

matter of delivering one-sided speeches. One must wait until the child can

speak. If he can respond and participate, he may be taught.

"When

he begins to talk, start teaching him."

However,

Rashi is not only addressing children and their

teachers; it seems he is also speaking to us.

"[Called] is an expression of affection, the [same]

expression employed by the ministering angels [when addressing each other], as

it says, And one called to the other… " (Isaiah 6:3). And we

continue the verse from Isaiah: And one called to the other, saying, ‘Holy,

holy, holy is the Lord of Hosts His glory fills all the earth.'" Rashi tells us to look from the verse in Isaiah back at the

opening verse of Vayikra.

And He called to Moses – three words

connection. True, it could have appeared absolutely distant – Holy, holy, holy is the Lord of Hosts… Holy, holy, holy – transcendent,

distant, other…

However – the

book of Vayikra wants to tell us – His glory fills

all the earth. He is here, do not be

mistaken in your understanding of holiness…

Not Holy,

holy, holy but rather, and you shall be holy – for I am holy. This

is not easy to accept – not then and not today.

For when we were

little it still sounded logical; as child-scholars there was nothing more

natural for us than this dialogue taking place in the world. We spoke with God

and announced that He was the most righteous, and stronger than all of them,

and He watched over us. We asked Him for a bicycle; we asked for snow to fall

so that we could miss school, we shared all our secrets with Him.

And then we grew

up.

And the book that

had been the most simple and beloved became more complicated for us. We ask

questions about it; we are less open and attentive to the conversation. RaMBaM's words from the Guide for the Perplexed are

applicable to us as well:

It

is impossible to switch suddenly from one opposite to the other. Human nature

makes it impossible for someone to suddenly abandon his habits…

To enter the

synagogue from the office, from a world of pure reason, of deliberations,

negotiations, interests… from an economic world of profit and loss, of balance

sheets to Shabbat, Shemitah… and then suddenly: And

He called to Moses… So the midrash offers important

advice:

Let the pure ones

come and busy themselves with pure things.

Come pure! Put

aside some of your habits, your overly sophisticated thoughts, leave them in

the basket by the door.

Be a little

childish, come pure – otherwise, you will miss out on the book.

So Rashi addresses the children, the teachers, the students

and the adults, with a word directed to all, with one central request – come

pure.

And perhaps, as

Rachel put it, if we come in that state we will also be able to arrive at a

different conversation, one of true attentiveness and true speech.

Perhaps Shlonsky was referring to that kind of conversation in his

very beautiful poem, Zeh La'zeh ["Each to the Other"]

Zeh La'zeh

A. Shlonsky

The generation

that learned

To make itself heard

But forgot to listen.

That plunged the

depths

But

did not fly;

Here

it stands before you

In the tattered rags of its wealth.

Attentive

and attended to, while no one speaks

There

had been no one from its birth.

How

did they open,

How

did they open in the course of night,

The gates?

Hey!

You who awaits there,

From

the other side

Thirsty

for my calling voice

As

it in turn thirsts for a listening ear

And

knows and witnesses.

It

was not I who knocked

It

was not I who called you

Today

we called to each other.

Danny Segal

lives in Alon. He teaches in the Israeli Academy for

Leadership located in that settlement, and in Kolot

in Jerusalem.

Who is Dependent Upon Whom: The Leadership

Upon the People or Vice Versa?

If it is the anointed priest who has incurred

guilt, le'ashmat

ha'am [so that blame falls upon the people] (4:8). What is the meaning of the article le' in this verse?

There are two approaches to understanding this matter, which may be

expressed in the words of the Sages: Does the generation – that is to say, the

social, cultural and moral character of a certain population at a certain time

– go according to the Prince (i.e., does the leadership determine the people's

character)? Or does the Prince go with the people (the leadership is

appropriate to the people)? Or as the nations of the world are wont to say,

does each nation get the leaders it deserves?

And so, there are two interpretations of if it is the anointed priest

who has incurred guilt, le'ashmat ha'am. It can mean that the priest's unintentional sin

(i.e., the leadership's mistakes) cause the people to sin as well. That is to

say, the sin of the anointed priest also incurs guilt for the people. Or it can

be interpreted as saying that the people cause the priest to sin. That is to

say, he sins because the people sins.

This returns us to a problem of profound social-political significance:

Are the generation's faults to be blamed on the leadership? Or should we say

that the character of the leadership reflects the character of the people?

There is an important practical consequence to the way we answer these

questions. In the one case, we can improve a situation by changing the

leadership. In the other case, the people cannot be changed, and improvement

would be dependent upon everyone's improving himself.

(Y. Leibowitz,

He'arot le'Parshiyot

Ha'shavu'a)

Remember what Amalek did to you – What

should be remembered?

And Timna

These are the sons of Adah, the wife of Esau. (Bereishit

36:12)

…and Lotan's sister was Timna (Bereishit

36:22)

and

Lotan's sister was Timna – Who was she? Timna

was the daughter of kings, as it is written; the aluf

of Timna (Bereishit 36), and every aluf

was an uncrowned king.

She asked to convert.

She went to Abraham, Isaac, and Jacob, but they would not accept her.

[So] she went and became a concubine to Esau's son, Elifaz.

She said: "It is better for me to be a maidservant to this people

than to be a matron of another nation."

Amalek, which caused trouble to Israel, descended from her.

What was the reason? Because they should not have

rebuffed her.

(Sanhedrin 99b)

Now Amalek Came …

did not stand in awe of God

Only Amalek was not afraid; did not stand

in awe of God. He alone inherited the character of that nation which chose

as its inheritance the sword and which seeks glory in the blood-soaked laurel

wreathes; the nation which strives to realize the motto "we will make

for ourselves a name." (Bereishit 11:4) with which the aged Nimrod begins the

history of the world. And how is this to be achieved? By

destroying international peace and human happiness.

(Rabbi S.R. Hirsch on Shemot 17, 8)

Readers respond

Dr. Dalia

Marx wrote well (Shabbat

Shalom issue 536) about her

theory of the various stages of the connection between God and human beings,

and of the various conduits through which that connection took place, including

the Urim and Tumim that are

mentioned in parashat Tetzaveh.

She was also right to point to the feeling of existential loneliness from which

we might suffer today due to the haziness of that connection today.

Despite all of that, I am

perplexed. When relating to the spiritual shift described in the famous story

of tanuro shel ahna'i in Bava Metzia, Dr. Marx skipped an entire and important spiritual

stage. True, the story does present us with the Talmudic disavowal of the bat

kol's

authority as a conduit for God's communications to us, but at the same time it

offers a replacement – engagement in learning Torah and the halakhic

process. That is the fifth stage in the development of divine-human

communications, and I say that, to a degree, that conduit is still effective

today. Why only "to a certain degree"? Because

today we are at "stage number five-and-a-half." Dr. Marx was

correct to cite attending to natural phenomena and attending to interpersonal

phenomena as means for hearing God's voice. However: Torah study, both of halakhah and of aggadah, also

serves as a medium for God's voice. I would go so far as to say that Torah

study is the principal means for hearing God's voice. However, for those many

of us who have – for better or worse – been swayed by the winds of modernity,

the matter has become complicated. The interpretive moment and its personal,

subjective aspect are most salient for us, and we lack confidence in our having

correctly understood the Torah's message – the Divine message – through our

study. However, even if there is no straight and direct path for communication

with God, there is, in any event, a path.

Gershom (George) Bernard, Cincinnati/Jerusalem

Dr. Dalia

Marx, author of the article, responds:

I can only agree with most of

what Rabbi Bernard has written. The study of Torah in all of its varied aspects

and revelations is, of course, a central means for hearing God's voice. However,

that claim must be qualified; Torah study is only part of the means at

our disposal in the "fifth stage." It is very dangerous to place

study at the center of Jewish practice and to make it the principal means for

communication with God. One who does this leaves out tens of generation of

women who were excluded from serious scholarship, as well as others unversed in

Torah or incapable of engaging in its study.

I thank Rabbi Bernard for

emphasizing the dimension of Torah study, to which many of us devote our days

and our nights. However, I would mention additional modes for communication

with God: prayer, good deeds, hearing the voice of God in nature and art, and

hearing His plea in moments of kindness between human beings.

That is why I want to say that

we have no direct means for communication with God, but, thank God, there are many

paths open before those who seek His face.

Dalia Marx, Berlin/Jerusalem

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