"The Fewest of All Peoples"

 

“The LORD did not set His love upon you, nor choose you, because ye were more in number than any people--for ye were the fewest of all peoples,” Devarim 7:7.

This verse, as the Torah cites, states that one of the reasons, if not the main one, as to why G-d elected Am Yisrael, gave them the Torah and declared them to be to be His “first born son,” which in Biblical times bore great significance, especially in matters of inheritance.  In a way, it is our smallness, so it seems, that has defined our essence.

In addition to providing the reason for choosing Am Yisrael, the verse is also a prediction, a form of prophecy. Judging by Jewish history, our tiny size is how it has always been and how, so it seems, it was always meant to be, and I doubt that there is a person who would not recognize the reality that Jews are indeed but a small sliver of humanity, a mere speck among the nations.

Before anyone jumps at me and claims that such “choseness” implies some kind of elitism, a religious or “racial superiority” (Mordechai M. Kaplan, Judaism as a Civilization), let me suggest that nothing could be further from the truth. Such an assertion would go against any of the highest ethical values and ideals prescribed by the Torah, which, according to tradition, is the word of G-d. Furthermore, lest some feel superior and conclude that since Yisrael was singled out, others were rejected, the prophet Amos, in an effort to curtail such arrogance, declared, “Concerning the whole family that I brought up from the land of Egypt: You alone have I singled out of all the families of the earth—That is why I will call you to account for all your inequities,” (Amos 3:2).

In my last article, I mentioned the Midrash which explains that G-d peddled the Torah among other nations that existed at that time. As the Midrash further states, they all refused. When He reached Am Yisrael, they responded unanimously, “we shall abide, and we shall listen,” (Shemot 24:3).

Israel Zangvill explains the matter of “choseness” most aptly. According to him, “It is not so much a matter of the chosen People as the choosing People.” This suggests a process of reciprocity. There are strings attached to the “choseness.”

The most important one is invariably linked to a telos, more precisely, a spiritual vocation.

According to Yehezkel Kaufmann, the prophets Isaiah and Jeremiah perceived G-d’s choice of Am Yisrael as a means to a final end. The choice, which includes Torah, Shabbat, Mitzvot, sanctity of Life and service to G-d is for the purpose of teaching monotheism, removing idolatry, suppressing human arrogance, ending wars, violence, greed lust and building a better world for all humanity. This is clearly expressed in the directive mentioned in Vayikra (Leviticus) 19:2, “You shall be holy, for I the Lord, your G-d, am holy.” Prior to that, in Shemot 19:2, G-d instructs Moshe to speak to Am Yisrael and tell them: “you shall be to me a kingdom of priests.”

Our wise sages interpreted these two verses to mean, “You must consider yourselves part of the King’s retinue and emulate Him. Just as He is compassionate and merciful, so shall you be.” [Sifra (ed. Weiss), p. 86b]. This is the core of reciprocal holiness. Piety and becoming “G-d - like” requires the chosen to engage in imitatio dei.

Another reason for our minuteness being such an important factor in defining our Divine role rests in the message delivered by the annals of history.

Being so small in numbers, our Jewish People should have, according to laws of logic, history, and nature, disappeared either through persecution or assimilation. Our ongoing presence is a miracle. The fact that we have not only survived all the harsh onslaughts, past and present, but that we have also thrived, impacted, and contributed to world civilization is a living testimony to the existence of G-d and His Divine promise to Jews, in particular, and mankind, in general.

Shavua tov, Am Yisrael and a wonderful week to all.

The Perpetual Flame

“The fire must be kept burning on the altar continuously; it must not go out.” Leviticus 6:13

Fire is one of the five elements of nature. It is probably the most fascinating one of them. One cannot avoid being attracted and mesmerized by its dynamics and power when watching it. Along with its symbolism, fire has steered mankind since the dawn of civilization. It has been used in  social, religious and sacred rites. It is a wonderful gift which can cleanse, purge, and empower us, inspire, and enrich us. Unfortunately, when unbridled, it can also harm us. It can consume and turn into ashes anything that stands in its path.

Fire and its role in conducting the affairs of the Mishkan, mainly with regards to the rituals of the various sacrifices, is one of the central themes in this week’s Parashah, Tzav. Many of the various sacrifices were mentioned in last week’s Parashah. However, while there, it discussed the laws that concern the persons who bring the sacrifice, in this week’s Parashah, the commands are relegated to the Cohanim (priests), namely Aharon and his sons.

G-d instructs Moshe to command (Tzav) them and pass on to them the decrees, duties and rights concerning the ceremonies and rituals of sacrifices. The central tool around which most of the chores and services in the Mishkan take place is’ as we learn, the altar.

Part of the directives of conducting the work of the Mishkan, focus on the Esh Hatamid, the eternal fire, which was constantly burning on the altar of the Mishkan. The flame signifies the altar's incessant task: even when no sacrifice is offered, the altar is always on a “stand by” mode, ready to perform its mission.

In his  book “Likutei Torah,” the Lubavitcher Rebbe, states that the altar is akin to the heart of a Jew. Rabbi Elimelech, similarly, describes every Jew as an altar and their sanctity as akin to the eternal flame. Just as the altar should have the perpetual fire, he claims, so within every Jew, there should always be a burning desire to aspire to as close to being holy as possible. Just as the Cohanim needed to ensure that the altar fire never extinguishes, so do we, Jews and Am Yisrael, need to engage in the service of Hashem so that our inviolability does not get quenched.

I beg to differ with these views. Every Jew is not just “an altar.”

A few weeks ago, I addressed the directive to build a Mishkan for G-d. In my article entitled, “Terumah" – Building a Tabernacle Within Us,” I suggested that when G-d instructed Moshe to command Bnei Yisrael to build a Mishkan for him, that He “also meant a spiritual Tabernacle, one that will create a permanent dwelling place for Him not only in their camp but also in their heart, in their soul. G-d wants to dwell “in them” not only among them. He wishes to be part of their essence.”

In my view, G-d wants us to have a Mishkan within us, to be, ourselves a Mishkan, a sanctuary, a vital and spirited entity that is cloaked in holiness: “For you are a Holy Nation to the Lord, your G-d. Out of all the peoples on the face of the earth’ the Lord has chosen you to be his treasured possession” (Devarim 14:2). And just like the Eternal fire that burns in G-d’s dwelling place among us, so should an eternal vibrant flame burn within us, in our Mishkan.

 The word “holy” in Hebrew is the same root as dedication. It denotes loyalty and a concerted effort try and reach higher levels of existence, the spiritual kind and what Rabbi Berel Weil refers to as “nobility of purpose. A holy nation,” he states, “… is a nation that is able to retain its unique identity. It cannot be swallowed up by the prevailing and ever changing majority cultures that will always surround it.”

The Eternal Flame that burns on the altar of our individual Mishkan is the fervor, the passion with which we will continue to guard, protect and continue to adhere to our noble Jewish values, Torah moral code and ethics, our wonderful tradition and our designated role in History, that of being “A Light unto the Nations.”

This Flame within us will be the Pillar of Fire which will illuminate our Life’s path and help us remain, in the words of Rabbi Weil, “a Holy Nation in every walk of life, at Home and at the marketplace, in the halls of government – and certainly in the treatment of others.”

Wishing everyone Shabbat Shalom with every blessing for abundant health.

Leviticus

I have long objected to using Greek or Latin names that were given to our Holy Torah. Bresheet has become, “Genesis.” Shemot has become Exodus and Bamidbar “Numbers.”

The Latin name, “Leviticus,” given to the 3rd Chumash,”Vaykrah, however, is the only one that I can live with.

Why?

Leviticus is derived from the word Levi, the name of the tribe from which the Cohanim (Priests) and Levites who served G-d in the Temple, come from. Levitcus, is also referred to as the “Book of Cohanim”.

Professor Yacob Milgrom (1923-2010) whom I had the great honour and pleasure to have met while I was in graduate school at Berkeley (that is where he conducted his research) calls Leviticus the “Book of Rituals and Ethics.” The book does contain and discuss the laws pertaining to the Cohanim and Levites and other ceremonial observances such as sacrifices and those relating to purity.

What is unique about Leviticus that does not exist in the previous three Torah books?

Leviticus introduces two new kinds of sacrifices: sin offering and guilt offering. It also mentions the subject of contamination for the first time.

Before anyone points out to me that sin offering is already mentioned in Shemot chapter 29, as part of the construction of the Mishkan, it is noteworthy to mention that, there, the sin offering is not aimed at absolving anyone from transgression (which is its goal) but for the sole purpose of cleansing the altar.

The Torah also gives us the reason for the need for such an offering in Leviticus 16:16, “In this way, he will make atonement for the Most Holy Place because of the uncleanliness and rebellion of the Israelites, whatever their sins have been. He is to do the same for the tent of meeting, which is among them during their uncleanliness.”

Leviticus is the first Book of the Torah that raises the issues of impurity and defilement. The mention of sin and guilt offerings brings to the awareness of people that humans and vessels can be contaminated. It also stresses that one can cleanse oneself of any uncleanness. The Leviticus author dwells on these in detail and at length and for ONE reason, the Mishkan.

Before the erection of the Mishkan, a Yisraelite could set up an altar and sacrifice anywhere. However, when the Mishkan was constructed, it became the only place anyone could offer a sacrifice to G-d. In the Mishkan of Shemot, it was only Moshe and Cohanikm who conferred with G-d. Leviticus turns the into a place where every human can confer with G-d through sacrifice offering. It is no longer exclusively for Moses and the Cohanim.

The Mishkan of Vayikra has, therefore, taken on a new factor. It must remain the holiest, purest ,cleanest and most untainted place in the camp. This new reality has created a need for new laws in order to protect it from the impurity that resulted from the sins of Bnei Yisrael. That, of course, explains the verse from Leviticus 16:16 which I quoted above.

It is sad that Leviticus is not studied widely or given more attention. Many regard it as dealing with ancient practices which dissipated a long time ago.

As a result, unfortunately, we fail to understand its important message to us, especially these days.

The message of Leviticus is that each and everyone of us should be part of the effort to keep the Shechina among us. In order to be worthy of that, we need to ensure, especially during these hard days, that we adhere to our objective to remain as clean and pure both Physically and Spiritually. Only this way can we fulfill the destiny of being Am Kadosh, a Holy Nation and overcome the most ferocious enemies.

Shabbat Shalom and every blessing.

The Affliction of the Soul

As we approach Yom Kippur, each year, the day seems to bear a more solemn and weighty substance, at least for me. As I grow older, the meaning and purpose of this monumental day for Jews, finally sinks in.

Why so?

On the lighter side, it is the only Jewish Holy Day where Jews do not eat (yes, I have known that, of course, but just realized it).That, we must admit to ourselves, sets it apart from all others. Anyone who is even slightly familiar with our Jewish traditions, knows that, on some Holy Days, we are commanded to rejoice, and food is always part of that joy. That is not the case on Yom Kippur.

On the more serious side, though, on this day, we are expected to atone and are charged with the duty to: “…afflict your souls … For on that day G-d shall provide atonement for you to cleanse you from all your sins before the L-RD.” (Leviticus 16:29-30).

It is not only the consumption of food that we are required to desist from on this day, though.  Chazal, our wise elders, ruled that we assume upon ourselves other self-inflicted discomforts on Yom Kippur. These include the prohibition to wash, anoint our body with oil, wear leather shoes or engage in sexual activities.

Moreover, in Leviticus 23:29, the Torah even prescribes a punishment for those who do not adhere to engaging in what it refers to as the “affliction of the soul.” It states: “For whatever soul it be that shall not be afflicted in that same day, he shall be cut off from among His People.”

One may ask and rightfully so, since all those forbidden pursuits seem to be associated with the physical or bodily realm, how come refraining from them is referred to as “affliction of the soul?”

In the world of Jewish/Hebrew wisdom, one can find different approaches to the dualism or unity between the Body and the Soul.

Genesis 2:7 establishes the dualism between the two with the soul being more eminent: “Then the Lord G-d formed a man from the dust of the ground and breathed into his nostrils the breath of life’ and the man became a living being.” What this verse is telling us is that without the soul, that spark of G-d, in us, our body is worthless. Ecclesiastes 12:7, likewise, echoes the superiority of the soul and its divine eternal essence as opposed to the body which is temporal and merely serves as the vessel for it: “and the dust returns to the ground it came from, and the spirit returns to God who gave it.”

Whereas the body attempts to indulge in its desires and wishes of the here and now, the soul which, according to those two versesת belongs to G-d, constantly strives, to free itself, rise and reconnect with its Creator. In this light, the body is viewed as the enemy of the soul and its constrictor.

Only when the body is tamed and subdued can our Divine spark unshackle itself from its earthly constraints and reach its contentment and self-actualization. This concept of controlling and subduing the body to the Spirit is common in many faiths and creeds.

Yom Kippur is a day when we celebrate the fabric of our Jewish core, its importance and its magnitude. It is a time when we are expected to grant those attributes of G-d within us the power and the authority to reset our inner compass.

Only through the prescribed physical depravations listed for Yom Kippur, can our Soul, our Spirit prevail and be free to rise above our immediate needs into higher dimensions. In that realm, it can peacefully reflect upon and evaluate our past actions and the actions of others, learn their respective lessons and open the door to a tomorrow which finds us better and more deserving of the Gift of Life.

Wishing everyone an easy fast and may we all be inscribed in the Book of Life.