Two news stories have captured our children’s
attention. One has to do with the current election in Israel and one has to do
with a potential Democratic female candidate in the United States. Both Israel
Prime Minister Netanyahu and Former First Lady, Former Senator, Former
Secretary of State Hilary Clinton have a core constituency who deeply believe
that their candidate can do no wrong. Yet the Israeli Prime Minister finds
himself fighting for his political life in elections that many Israelis believe
to be a referendum on Bibi Fatigue. As for Mrs. Clinton, a recent news story
and ensuing apology about her use of her private email address when conducting
affairs of state, have many rolling their eyes thinking about Clinton Fatigue. Much of this fatigue is a result of both
trying to achieve power and say or do whatever they need to in order to
energize their constituency and remain in power. Every so often, this leads
to questionable ethical behavior. Interestingly enough, the electorate
understands that great leadership and perhaps statesmanship has as much to do
with ethical behavior as well as the actual ritual of governing. A superficial
reading of a Talmudic Midrash supports his idea. A potential convert asks the
great sage Shammai to teach him the entire Torah while standing upon one leg.
Shammai abruptly dismisses him. The potential convert then seeks the great sage
Hillel and makes the same request. Rather than dismissing him, Hillel responds,
“What is hateful to you, do not do to your fellow man. This is the entire
Torah, all of it; the rest is commentary. Go and study it.” (Shabbat 31a).
Certainly we could understand this Midrash as a preference of the ethical rather
than the ritual. However, the brevity of Hillel’s statement implies that
ethical and ritual are linked.
This week’s Parsha is VaYikra, the first Parsha of
the Book of Leviticus, -Sefer VaYikra. Unlike the first book of the Torah,
Breishit (Genesis) and the first part of Shmot (Exodus) which was written in a
narrative form, and the second Part of Shmot which listed laws as well as the
instructions for building the Mishkan (the Tabernacle); the Book of Leviticus
focuses upon the Priestly class and their responsibility within Jewish biblical
society. Therefore, VaYikra does not focus upon a story, nor laws that are
geared towards B’nai Yisroel. Rather the laws are aimed at the Leviim, their responsibilities,
the precise manner in which sacrificial offering are made, the requirements for
offerings, the requirements for the Leviim as well as the requirements for B’nai
Yisroel in order to bring offerings. From Parsha VaYikra and for that matter
the entire book, we derive numerous ethical teachings all of which is necessary
for a people and a society to achieve a sense of holiness. Perhaps just as
important is that we derive the importance that Judaism cannot be just about
the “letter of the law” but there must be some ethical value behind the
letters. After God “calls” out to Moshe, we read the list and the details
concerning Korbonot-sacrifices. Which animals should be
sacrificed, how many, for which reason, who is obligated, and how to do it.
Again God reminds of the purpose of “sacrifice”. The
word Korbon (sacrifice) connotes
“approach”. This is based upon the three-lettered Hebrew root KaReiV, which
means approach. So we are making sacrifices as a means of approaching God.
However, after reading this litany of detailed minutia, we might lose sight of
the purpose of sacrifice. Korbon (sacrifice) is not only a means of approaching
God; it is a means to approach our fellow man.
The end of the Parshah reminds us of this. Nefesh Ki Techeteh U’Ma’Alah M’Al B’Adonai V’Chichesh Ba’Amito “God spoke to Moses saying: If a person will
sin and commit treachery against God by lying to his comrade….”(Lev.5:21-25).
We draw closer to God via our fellow man. Unethical behavior towards our fellow
man effects our relationship to God. Unethical behavior renders us impure and
causes blemish to our character and to our spirit. We know that God only
accepts blemish free offerings. If we are spiritually impure, because of unethical
behavior, how can we hope to approach God? Like the great sage Hillel implied,
the Parshah demonstrates that the Ethical and the Ritual are linked. Both
aspects form a symbiotic relationship with each other. Together they form
Torah. Separation of the Ethical and the Ritual leaves the individual and Torah
incomplete. However, struggling and, hopefully, integrating both allows the
individual to approach God as well as others through dignity and respect.
Whether or not Netanyahu wins or loses, forms a
coalition or not; he has been weakened as a leader and a statesman. Whether
Mrs. Clinton runs for the Democratic Nomination or not, she is more vulnerable
than she once was. Ironically, it didn’t have to be this way for either leader.
If they could have thought more about how their actions and words would be
perceived by their respective electorate, they might have realized that ritual
expediency: doing what is “simpler” or speaking in the most provocative and
incendiary manner does not necessarily help achieve the ultimate goal. Rather
the ritual and the ethical are always linked.
Peace,
Rav Yitz
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