Our
third child, and youngest daughter, just turned 15. Of our four children, she is
the blonde. She is the most artistic, and seems to appreciates the creative process that
art embodies. Her school had its annual “Art Exhibit” this week, so we
attended. Immediately I could pick out our daughter’s work. I could tell her
work by the content, and by her use of color. She definitely has an “eye”. When
she looks at something or someone, she sees color, shape, lines, mood, and
character. She expresses this in her drawings as well as her photographs. The subjects
of photographs are not only of family and friends, but also includes pictures of
landscapes, sunsets, sunrises, and animals. She could spend hours looking at a fashion
magazine and appreciate the colors, lines and the movement of material. Certainly
she has an affinity for physical appearance. Ironically, she is hardly
superficial nor is she mesmerized and in awe of beauty and perfection. Actually
it is quite the opposite. Her eye is drawn to that which is interesting, to the
juxtaposition of color, of shade, and line.
For example, while her older sister will comment that my beard, which is now essentially
white, makes me look old; she notices my white beard in the context of the
wrinkles around my eyes when I smile or squint. She is the daughter that sees
the wrinkles around my eyes juxtaposed to my still “youthful” twinkle in my eyes when I smile.
Because of her artistic eye, she is able to find beauty everywhere.
This
Shabbat we read from Parshat Emor. The four chapters that comprise Parsha Emor
focus on the various aspects of Perfection. First the Torah focuses upon the
importance of the spiritual perfection and purity of the Kohen. He must remain
in a perpetual state of purity. He is restricted in terms of whom he can marry.
He is restricted in regards for whom he can mourn. He cannot go to a cemetery.
He cannot make sacrificial offerings if he has physical abnormalities. The
second of the four chapters reminds B’nai Yisroel that when approaching God with
an offering, the individual must be spiritually pure and perfect and so must
the offering. These offerings must come directly from the individual making
them and not from “the hand of a stranger” (Lev.22:25). The third chapter of
the Parsha deals with the perfection and the purity of time. Time is define as
perfect in the season follow an order, the holidays such as Shabbat, Pesach,
Shavuot, Sukkot, Rosh Hashanah and Yom Kippur are designated to come in a
particular order. That order is both pure and perfect since time and the
designation of “Sacred” time comes from God. The fourth chapter speaks about
maintaining purity and the perfection of physical space in this case the
Mishkan, and all that is in the Mishkan. The Torah even deals with perfection
and purity of human relationships and the punishments meted out when that
perfection, purity and holiness is violated. In a sense, this last chapter
reminds us of God’s charge to B’nai Yisroel.
The
Torah places an emphasis upon the physical appearance of the Kohen as it
relates to his spiritual purity and eligibility of serving as the Kohen
Gadol. The last eight verses (21:16-24)
explain all the physical abnormalities that exclude the Kohen from assuming the
position of Kohen Gadol. Blemishes, blindness, being lame, having any broken bones, bad skin, abnormally long
eyebrows, a blemish in his eyed, are but a few of the physical attributes that
make a Kohen ineligible for the position of Kohen Gadol. How
can the Torah, with its primary focus upon Mitzvot (commandments) and the
importance of deeds and the Kavanah,(the intention behind those deeds), now
focus upon something as superficial as appearance? Sefer HaChinuch, 13th century Spain, comments: “At
the root of the precept lies the reason that most actions of people are
acceptable, appealing to the heart of those who see them, in accordance with
the eminence of those who do them. For when a man is distinguished in his appearance
and good in his actions, he will find grace and good understanding (Prov. 3:4).
With all that he does in the eyes of all who observe him. Should he be, however
the opposite of this- inferior in his form, or peculiar in his limbs then eve
if he is correct in his ways, his activities will not be so attractive to the
hear…” (Emor 275). As upsetting and politically incorrect as that sounds, the
comment and the Torah text infer a keen understanding of human nature. While
watching the physically flawed Kohen conducting the ritual slaughtering in a
perfectly correct manner; our attention would be upon a perceived flaw in
appearance, or a perceived imperfection. As a result, our Kavanah our intention
would be lacking and the sacrificial process would fail.
We
are now thousands of years removed from a Beit HaMikdash (Holy Temple), the institutions
of sacrificial offerings, and a Priestly class upon which we relied as a
conduit between the people and God. The Beit HaMikdash has been replaced by
Synagogues, shtiebles or wherever a community gathers to pray. Sacrificial
offerings have been replaced by the words and music of prayer. The community no
longer rely upon the Kohanim to serve as a conduit between it and God. Rather,
the person leading the community in prayer and the community itself connects to
God. Over thousands of years, there has been a maturing of humanity, of God’s
children. While a physical characteristic of a person may have once appeared as
a flaw or an imperfection to spiritually immature eyes, now those perceived
flaws and perceived imperfection are sources for interest and wonderment as we
recognize that we are created in God’s image. As a result of spiritual
maturity, what once were considered perceived physical flaws and perceived imperfections
are testimony to a more spiritually mature relationship we have with God. Because, we have become more spiritually mature; we are capable of appreciating God’s presences in every aspect of creation including what was once perceived as flawed and imperfect. As I look at
my daughter’s art work, and see her use of color, light and line, I see her
maturing into a confident, thoughtful, intelligent free spirit.
Peace,
Rav Yitz
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