This week’s parsha gave me some challenge. It discusses the holidays in detail. Shabbat, the high holidays, the festivals and Passover are all discussed. Everyone is fairly familiar with these celebrations…so what else is there to say?
When I remember talking with non-Jewish people I always was amazed how many people knew about holidays other than Rosh Hashanna and Yom Kippur. These are holidays that most Jewish people would describe as “secondary”. But here is the thing… these are not secondary holidays, they are part of the Torah. So when we have the chance to celebrate, we should not think about it as just a communal event, but also as an affirmation to the world of our choice to honor the religious calendar.
When we celebrate as a family we build the foundation of our faith and our lives. Because we celebrate them as a community we create past, present and future bonds with our people. And since these holidays are known to the world at large it is a chance to express our Jewish service and commitment (in our own way) to the world. It is a little chance for us to be “a light unto the nations”. So this week let’s remind ourselves that our holidays are not only a familial and communal chance to bond and grow. But that our commitment to our system of beliefs and actions are a statement of our commitment to the world. In a distinctly Jewish way we have the opportunity to remind the world of the code of ethics that we try to live up to everyday.
This week we are given a simple way to interact with the world in a way the outside world can understand but that is singularly Jewish and separate. It is a wonderful way to remind ourselves of the balancing act that we always maintain being a part of the world and apart from the world. But a balancing act that is inspiring instead of imperiling, achievable instead of daunting and understandable by everyone. This week’s portion reminds us that when we celebrate in a Jewish way we can send a message to the world and it is an opportunity we should be proud to take on.
Shabbat Shalom.
From chabad.org
General Overview: This week's reading, Emor, discusses the laws which pertain to Kohanim (priests), and various laws which relate to sacrifices. These are followed by a lengthy discussion of the festivals. The portion concludes with the story of a blasphemer who was put to death.
________________________________________
First Aliyah: The aliyah discusses the Kohen's obligation to maintain a high level of ritual purity, and the women he may marry. An ordinary Kohen is prohibited to come in contact with a human corpse -- except to attend the funerals of his next of kin -- and may not marry a divorcee as well as some other women. The High Priest is not permitted to attend even family funerals, and is required to marry a virgin.
________________________________________
Second Aliyah: This section discusses bodily blemishes and ritual impurities which disqualify a Kohen from performing the Temple priestly duties. The aliyah then lays down the rules regarding who in the Kohen's household may eat terumah, the tithe from produce given to the Kohanim.
________________________________________
Third Aliyah: Blemished animals are disqualified for sacrificial use. This aliyah also forbids the castration of animals, sacrificing animals before they are eight days old, and slaughtering a mother animal and her child on the same day. The aliyah concludes with the mitzvah of kiddush Hashem, sanctifying G d's Name by giving one's life rather than transgressing certain cardinal sins.
________________________________________
Fourth Aliyah: This section begins a lengthy discussion about the Jewish holidays. After making brief mention of the Shabbat, the Torah talks about the holiday of Passover and the mitzvah of eating matzah. On the second day of this holiday, an "omer" barley offering is brought in the Temple. This is followed by a seven-week counting period that culminates with the holiday of Shavuot. After discussing the Shavuot Temple service, the Torah briefly interrupts the holiday discussion to mention the obligation, when harvesting fields, to leave certain gifts for the poor.
________________________________________
Fifth Aliyah: The High Holidays are discussed. We are commanded to hear the shofar (ram's horn) on Rosh Hashanah, and to "afflict" ourselves on Yom Kippur.
________________________________________
Sixth Aliyah: The autumn holiday of Sukkot is now introduced. During this seven-day holiday we are commanded to sit in outdoor booths, take the Four Species (citron, palm branch, myrtles, and willows), and rejoice before G d. The final holiday is Shemini Atzeret, a one-day holiday which immediately follows Sukkot.
________________________________________
Seventh Aliyah: We are instructed to use the purest of olive oils for the daily kindling of the Temple menorah, and to arrange twelve "showbreads" on the Temple Table every Shabbat. The Torah then tells the story of a Jewish man who was put to death for blaspheming G d. The portion concludes with the penalties for committing murder, property damages, and personal injury.
Friday, April 30, 2010
Friday, April 23, 2010
Weekly Shabbat Parsha Thoughts – Acharei-Kedoshim – 4.23.2010
This week completes the third leg of what I would call Judaism’s “holy trinity”
1) I am the lord thy god (this is the basis of monotheism)
2) We will do and we will understand (which suggests that actions, not beliefs, are the key to ethical living, being Jewish and being a part of the covenant)
3) And this week - Love your fellow as yourself
“Love your fellow as yourself” is one of the absolute central tenets of the Torah. Rabbi Akiva calls this the “central tenet of the Torah” and Hillel said that this was the whole Torah and “the rest is commentary”.
There are three things that stand out to me about this central pillar of our faith
- “love your fellow” Is defined by interaction with other people; which is to say to be Jewish we must be an active part of the world.
- “as yourself” Requires us to love ourselves as a part of the religion – self flagellation and negativity is a negation of Jewish belief; this is not to say that we cannot recognize mistakes and shortcomings in ourselves but that we must always love ourselves. This is an amazingly powerful concept.
- The requirement is completely devoid of any concern for anyone else’s action. The only way we can interact with the world, love ourselves and be Jewish is to recognize that we can only control ourselves. Our entire code and covenant cares about how we interface with the world around us – with no concern or even discussion of how it interacts with us. Our lives and world is defined by our actions and responses not by other people’s actions and attitudes. Living our life in a Jewish and holy way is completely defined by us and within our control.
Our religion’s purpose and aim is to treat the world and ourselves ethically and with love. Jewish rituals are a wonderful way to remind us of this special obligation but not a replacement for the central themes of Judaism which calls for the ethical and moral actions to the world through us.
“Love your fellow as yourself” it is simple to understand, act upon, and has deep meaning in its impact on all of our actions. The more we can ask ourselves if we are acting in this manor, and in accordance with this belief, the better the quality of our life (Jewish and otherwise) can be. This tenet has put so much power in our individual hands and it is our privilege to be able make this principle come alive in our own lives.
Shabbat Shalom.
From chabad.org
This week's Torah reading consists of two Parshiot -- Acharei Mot ("After the Death") and Kedoshim ("Holy Ones").
Following the deaths of Nadav and Avihu, who "came close to G-d and died", G-d tells Moses to instruct Aaron ...that he should not enter, at all times, into the holy, inside the Parochet (the "veil" that separated the "Holy of Holies" from the rest of the Sanctuary), before the Kaporet (cover) that is upon the Ark--lest he die; for in a cloud I appear above the Kaporet...
Only on the holiest day of the year--Yom Kippur--and after bringing a series of specially ordained offerings, should the Kohen Gadol ("high priest") purify himself, put on white linen garments, and enter the chamber housing the Ark:
He shall take a pan-full of fiery coals from atop the altar that is before G-d, and the fill of his hands of finely-ground ketoret (incense), and bring them inside the Parochet.
And he shall place the ketoret upon the fire before G-d; and the cloud of incense shall cover up the Kaporet that is on [the Ark of] the Testament...
Our Parshah then goes on to detail the service performed by the Kohen Gadol on Yom Kippur to secure atonement for his people. Among the offerings of the day were two male goats:
And Aaron shall cast lots upon the two goats: one lot for G-d, and one lot for Azazel.
The goat that which the lot determined to be "For G-d" is brought as an offering and its blood is sprinkled in the Holy of Holies. The one deemed for "Azazel" is "dispatched by the hand of an appointed man into the wilderness; and the goat shall bear upon it all their sins to a barren land."
And he shall make atonement for the holy place, over the defilements of the children of Israel, over their transgressions in all their sins. And so shall he do for the Tent of Meeting, which dwells amongst them in the midst of their defilement...
And this shall be an everlasting statute for you: in the seventh month, on the tenth day of the month, you shall afflict your souls, and do no work at all, the home born or the stranger that sojourns among you.
For on this day will He will atone for you, to cleanse you, that you may be clean from all your sins before G-d... once a year.
The Parshah of Acharei also warns against bringing offerings to G-d anywhere but in the Holy Temple, forbids the consumption of blood, and details the laws prohibiting incest and other deviant sexual behaviors.
Holiness and Love
The Parshah of Kedoshim begins with G-d's statement to the people of Israel:
You shall be holy, for I, G-d your G-d, am holy.
G-d then proceeds to command numerous mitzvot, many of which are cardinal precepts of Torah law. E.g.,:
Every man shall fear his mother and his father and keep my Sabbaths; I am G-d your G-d. Turn not to idols, nor make to yourselves molten gods; I am G-d your G-d...
You shall not steal, neither deal falsely, neither lie one to another.
And you shall not swear by my name falsely; neither shall you profane the name of your G-d. I am G-d.
You shall not defraud your neighbor, neither rob him; the wages of him that is hired shall not abide with you all night until the morning. Charity to the needy,
When you reap the harvest of your land, you shall not wholly reap the corners of your field, neither shall you gather the gleaning of your harvest... You shall leave them for the poor and stranger; I am G-d your G-d. and equality before the law,
You shall do no unrighteousness in judgment--you shall not give special consideration to a poor man, nor honor the great; in righteousness shall you judge your neighbor.
Also in our Parshah: the injunction not to "stand by your brother's blood" (i.e., the duty to "get involved" when another's life is threatened); the duty to "rebuke your fellow" over his wrongdoing rather than to "hate your brother in your heart"; prohibitions against slander and gossip, taking revenge and bearing a grudge.
Kedoshim also contains the dictum which the great sage Rabbi Akiva called "a cardinal principle of Torah" and of which Hillel said, "This is the entire Torah; the rest is commentary":
Love your fellow as yourself.
In addition to these "mitzvot between man and man," there are "mitzvot between man and G-d" such as the chokim (supra-rational divine decrees) against hybrid cross-breeding of different animal species, hybrid planting of plant species, and shaatnez -- hybrid use of wool and linen in a garment.
Also, When you shall come into the land, and shall have planted all manner of trees for food, then you shall reckon their fruit as orlah ("uncircumcised"). Three years shall it be as orlah unto you: it shall not be eaten.
The fourth year's produce is to be taken to Jerusalem, where it is eaten in sanctity; "its fruit shall be holy for praise-giving to G-d." Only "in the fifth year shall you eat of its fruit, that it may yield to you its increase."
And,
You shall not round the corners of [the hair of] your heads; neither shall you destroy the corners of your beard... Do not prostitute your daughter, to cause her to be a harlot; lest the land fall to harlotry, and the land become full of foulness....
You shall rise up before the white-haired, and honor the face of the old man, and fear your G-d; I am G-d.
And if a stranger sojourn with you in your land, you shall not wrong him... and you shall love him as yourself; for you were strangers in the land of Egypt; I am G-d your G-d.
A severe warning is issued for those who assume the practice of the inhabitants of the land of Canaan to sacrifice their children to the pagan god Molekh.
Kedoshim concludes with a list of prohibitions against illicit sexual relations: adultery, various incestuous relationships (a father's wife, a daughter-in-law, an aunt, a sister, a sister-in-law, etc.), homosexuality, bestiality, relations with a menstruating woman.
And you shall be holy to Me, for I, G-d, am holy, and I have separated you from the nations, that you should be Mine.
1) I am the lord thy god (this is the basis of monotheism)
2) We will do and we will understand (which suggests that actions, not beliefs, are the key to ethical living, being Jewish and being a part of the covenant)
3) And this week - Love your fellow as yourself
“Love your fellow as yourself” is one of the absolute central tenets of the Torah. Rabbi Akiva calls this the “central tenet of the Torah” and Hillel said that this was the whole Torah and “the rest is commentary”.
There are three things that stand out to me about this central pillar of our faith
- “love your fellow” Is defined by interaction with other people; which is to say to be Jewish we must be an active part of the world.
- “as yourself” Requires us to love ourselves as a part of the religion – self flagellation and negativity is a negation of Jewish belief; this is not to say that we cannot recognize mistakes and shortcomings in ourselves but that we must always love ourselves. This is an amazingly powerful concept.
- The requirement is completely devoid of any concern for anyone else’s action. The only way we can interact with the world, love ourselves and be Jewish is to recognize that we can only control ourselves. Our entire code and covenant cares about how we interface with the world around us – with no concern or even discussion of how it interacts with us. Our lives and world is defined by our actions and responses not by other people’s actions and attitudes. Living our life in a Jewish and holy way is completely defined by us and within our control.
Our religion’s purpose and aim is to treat the world and ourselves ethically and with love. Jewish rituals are a wonderful way to remind us of this special obligation but not a replacement for the central themes of Judaism which calls for the ethical and moral actions to the world through us.
“Love your fellow as yourself” it is simple to understand, act upon, and has deep meaning in its impact on all of our actions. The more we can ask ourselves if we are acting in this manor, and in accordance with this belief, the better the quality of our life (Jewish and otherwise) can be. This tenet has put so much power in our individual hands and it is our privilege to be able make this principle come alive in our own lives.
Shabbat Shalom.
From chabad.org
This week's Torah reading consists of two Parshiot -- Acharei Mot ("After the Death") and Kedoshim ("Holy Ones").
Following the deaths of Nadav and Avihu, who "came close to G-d and died", G-d tells Moses to instruct Aaron ...that he should not enter, at all times, into the holy, inside the Parochet (the "veil" that separated the "Holy of Holies" from the rest of the Sanctuary), before the Kaporet (cover) that is upon the Ark--lest he die; for in a cloud I appear above the Kaporet...
Only on the holiest day of the year--Yom Kippur--and after bringing a series of specially ordained offerings, should the Kohen Gadol ("high priest") purify himself, put on white linen garments, and enter the chamber housing the Ark:
He shall take a pan-full of fiery coals from atop the altar that is before G-d, and the fill of his hands of finely-ground ketoret (incense), and bring them inside the Parochet.
And he shall place the ketoret upon the fire before G-d; and the cloud of incense shall cover up the Kaporet that is on [the Ark of] the Testament...
Our Parshah then goes on to detail the service performed by the Kohen Gadol on Yom Kippur to secure atonement for his people. Among the offerings of the day were two male goats:
And Aaron shall cast lots upon the two goats: one lot for G-d, and one lot for Azazel.
The goat that which the lot determined to be "For G-d" is brought as an offering and its blood is sprinkled in the Holy of Holies. The one deemed for "Azazel" is "dispatched by the hand of an appointed man into the wilderness; and the goat shall bear upon it all their sins to a barren land."
And he shall make atonement for the holy place, over the defilements of the children of Israel, over their transgressions in all their sins. And so shall he do for the Tent of Meeting, which dwells amongst them in the midst of their defilement...
And this shall be an everlasting statute for you: in the seventh month, on the tenth day of the month, you shall afflict your souls, and do no work at all, the home born or the stranger that sojourns among you.
For on this day will He will atone for you, to cleanse you, that you may be clean from all your sins before G-d... once a year.
The Parshah of Acharei also warns against bringing offerings to G-d anywhere but in the Holy Temple, forbids the consumption of blood, and details the laws prohibiting incest and other deviant sexual behaviors.
Holiness and Love
The Parshah of Kedoshim begins with G-d's statement to the people of Israel:
You shall be holy, for I, G-d your G-d, am holy.
G-d then proceeds to command numerous mitzvot, many of which are cardinal precepts of Torah law. E.g.,:
Every man shall fear his mother and his father and keep my Sabbaths; I am G-d your G-d. Turn not to idols, nor make to yourselves molten gods; I am G-d your G-d...
You shall not steal, neither deal falsely, neither lie one to another.
And you shall not swear by my name falsely; neither shall you profane the name of your G-d. I am G-d.
You shall not defraud your neighbor, neither rob him; the wages of him that is hired shall not abide with you all night until the morning. Charity to the needy,
When you reap the harvest of your land, you shall not wholly reap the corners of your field, neither shall you gather the gleaning of your harvest... You shall leave them for the poor and stranger; I am G-d your G-d. and equality before the law,
You shall do no unrighteousness in judgment--you shall not give special consideration to a poor man, nor honor the great; in righteousness shall you judge your neighbor.
Also in our Parshah: the injunction not to "stand by your brother's blood" (i.e., the duty to "get involved" when another's life is threatened); the duty to "rebuke your fellow" over his wrongdoing rather than to "hate your brother in your heart"; prohibitions against slander and gossip, taking revenge and bearing a grudge.
Kedoshim also contains the dictum which the great sage Rabbi Akiva called "a cardinal principle of Torah" and of which Hillel said, "This is the entire Torah; the rest is commentary":
Love your fellow as yourself.
In addition to these "mitzvot between man and man," there are "mitzvot between man and G-d" such as the chokim (supra-rational divine decrees) against hybrid cross-breeding of different animal species, hybrid planting of plant species, and shaatnez -- hybrid use of wool and linen in a garment.
Also, When you shall come into the land, and shall have planted all manner of trees for food, then you shall reckon their fruit as orlah ("uncircumcised"). Three years shall it be as orlah unto you: it shall not be eaten.
The fourth year's produce is to be taken to Jerusalem, where it is eaten in sanctity; "its fruit shall be holy for praise-giving to G-d." Only "in the fifth year shall you eat of its fruit, that it may yield to you its increase."
And,
You shall not round the corners of [the hair of] your heads; neither shall you destroy the corners of your beard... Do not prostitute your daughter, to cause her to be a harlot; lest the land fall to harlotry, and the land become full of foulness....
You shall rise up before the white-haired, and honor the face of the old man, and fear your G-d; I am G-d.
And if a stranger sojourn with you in your land, you shall not wrong him... and you shall love him as yourself; for you were strangers in the land of Egypt; I am G-d your G-d.
A severe warning is issued for those who assume the practice of the inhabitants of the land of Canaan to sacrifice their children to the pagan god Molekh.
Kedoshim concludes with a list of prohibitions against illicit sexual relations: adultery, various incestuous relationships (a father's wife, a daughter-in-law, an aunt, a sister, a sister-in-law, etc.), homosexuality, bestiality, relations with a menstruating woman.
And you shall be holy to Me, for I, G-d, am holy, and I have separated you from the nations, that you should be Mine.
Friday, April 16, 2010
Weekly Shabbat Parsha Thoughts – Tazria –Metzora – 4.16.2010
This week the torah discusses the punishment and forgiveness for the sin of speaking evil of others (or la’shon ha’rah). The portion describes the punishment as a form of leprosy and the quarantine and purification ritual. Two points that stood out in my mind when I was reviewing the parsha:
1) It seems important for the torah to point out that the punishment for this sin is physical, noticeable and does not go away. If we are one that speaks ill of others, that damage and reputation will eventually be with us and as visible on us as the clothes we wear.
2) The purification rituals are very similar to the ones that the priests had to do when they were initiated. In order to take oneself from a state of impurity from la’shon ha’rah to forgiven one had to go through the same process that it took for the priests to be ready to serve in the temple.
Both of these give us an implication of the seriousness of the sin. In looking over this I also was reminded that such a serious punishment is for a sin that is serious but also very within our human nature.
So maintaining our purity involves a choice of self control. Which is both a challenge because it is something that is very human to do (we all know this) but also something that is very human to be able to control. This is not a “miracle” or requires a sacrifice or something out of our normal experience.
Once again the Torah reminds us of a central and inspiring lesson. And that reminder is that our ability to be chosen is one, based in our ability to act and two, completely within our capacity to act and react to our real world. In order for us to be a part of the community (i.e. not quarantined) we must be in control and responsible for our actions; and when we are able to do this we can be ourselves and part of the community. And when we cannot we will be apart from the community, just like the quarantined people from this portion.
It reminds us of the cost of our actions but at the same time reminds us that our ability to be chosen, Jewish and an active part of our community is (and must be) within our hands and control. What a challenge… and what an inspiration.
Shabbat Shalom.
Summary from torah.org
1st Aliya: The laws of purity and impurity as they pertain to child-birth are discussed. The basic laws of Tzaraat involving the diagnosis of the Kohain and possible quarantine, as well as the laws of Tzarrat as it relates to healthy skin and infection are stated.
2nd and 3rd Aliya:The laws of Tzaraat as it relates to burns, a bald patch, dull white spots, and the presence of a blemish on clothing is discussed.
4th Aliya: The purification process of the Mitzora involving two Kosher birds, a piece of cedar, some crimson wool, a hyssop branch, fresh spring water, s clay bowl, a Kohain, the Mikveh, seven days, a haircut and a Korban with its Mincha offering is detailed.
5th Aliya: The Korban of a Mitzorah who is poor is discussed.
6th and 7th Aliya:The laws dealing with blemishes that appear on a house are detailed. Following the laws of Tzaraat, the Torah turns is attention to various laws dealing with bodily discharges that render the individual Tameh. Male discharges, seminal discharges, menstruation, and other female discharges are detailed. Note that the basic laws of Family Purity are stated in verses 15:19-26.
1) It seems important for the torah to point out that the punishment for this sin is physical, noticeable and does not go away. If we are one that speaks ill of others, that damage and reputation will eventually be with us and as visible on us as the clothes we wear.
2) The purification rituals are very similar to the ones that the priests had to do when they were initiated. In order to take oneself from a state of impurity from la’shon ha’rah to forgiven one had to go through the same process that it took for the priests to be ready to serve in the temple.
Both of these give us an implication of the seriousness of the sin. In looking over this I also was reminded that such a serious punishment is for a sin that is serious but also very within our human nature.
So maintaining our purity involves a choice of self control. Which is both a challenge because it is something that is very human to do (we all know this) but also something that is very human to be able to control. This is not a “miracle” or requires a sacrifice or something out of our normal experience.
Once again the Torah reminds us of a central and inspiring lesson. And that reminder is that our ability to be chosen is one, based in our ability to act and two, completely within our capacity to act and react to our real world. In order for us to be a part of the community (i.e. not quarantined) we must be in control and responsible for our actions; and when we are able to do this we can be ourselves and part of the community. And when we cannot we will be apart from the community, just like the quarantined people from this portion.
It reminds us of the cost of our actions but at the same time reminds us that our ability to be chosen, Jewish and an active part of our community is (and must be) within our hands and control. What a challenge… and what an inspiration.
Shabbat Shalom.
Summary from torah.org
1st Aliya: The laws of purity and impurity as they pertain to child-birth are discussed. The basic laws of Tzaraat involving the diagnosis of the Kohain and possible quarantine, as well as the laws of Tzarrat as it relates to healthy skin and infection are stated.
2nd and 3rd Aliya:The laws of Tzaraat as it relates to burns, a bald patch, dull white spots, and the presence of a blemish on clothing is discussed.
4th Aliya: The purification process of the Mitzora involving two Kosher birds, a piece of cedar, some crimson wool, a hyssop branch, fresh spring water, s clay bowl, a Kohain, the Mikveh, seven days, a haircut and a Korban with its Mincha offering is detailed.
5th Aliya: The Korban of a Mitzorah who is poor is discussed.
6th and 7th Aliya:The laws dealing with blemishes that appear on a house are detailed. Following the laws of Tzaraat, the Torah turns is attention to various laws dealing with bodily discharges that render the individual Tameh. Male discharges, seminal discharges, menstruation, and other female discharges are detailed. Note that the basic laws of Family Purity are stated in verses 15:19-26.
Thursday, April 1, 2010
Weekly Shabbat Parsha Thoughts – Shemini – 4.2.2010
This week we have the introduction of the laws of kosher. I have always found the tradition of keeping kosher to be one of the ritual practices Jews have some of the most awareness and knowledge but have spent some of least time in thinking about it. I say this because it has been true for me in many points of my life. It is often looked at as something you either are or are not and then people move on. But when I stopped and thought about kosher it is a wonderful teacher to everyone when I stopped to think about it.
One of the keys with kosher is that it in fact does take a daily routine and force us to stop and think about what it means in our Jewish life and world view. This lesson is both powerful in the specifics as it relates to eating as well as in general that we should look at all of the routines of our lives and see where Judaism can be added or reflected upon. This is an opportunity every time we eat to think about being and acting in a Jewish way. This is a gift we are given when we are commanded to take an everyday task and add a little bit of sanctity, it opens the door while we are in the tasks to reflect on all of our Jewish actions and beliefs. It is a gift that Jewish people can approach everyday anew and one that I know that I never appreciate enough.
The fact that keeping kosher it is an “everyday mitzvah” is a valuable message. It strikes me particularly because by definition there is no end to the task. We must always eat. A mitzvah with no possible end sends a powerful message to the duration of our covenant. Also it is an unavoidable reminder that we should never believe we can perfect ourselves (or others) and we should allow ourselves the reality of mistakes in everyday life. If we mess up kosher we by definition will have a chance to get it right the next time. And even more powerfully we can always improve upon our keeping of kosher. It’s unending nature and wide varieties of expression remind us that how we are Jewish in practice now is but a point on the journey and that we are always moving forward.
And the necessity of eating for survival combined with keeping kosher teaches us a valuable lesson on leadership in Judaism. It teaches us the power of a leading example. Eating is a task people see. And given the widespread awareness of kosher it is a chance and a challenge to express our Jewish identity publicly. But also it is not a task we can delegate or excuse away. We must be responsible for our nourishment. Kosher teaches us that it is not only our physical nourishment that we must be responsible but our spiritual nourishment as well. And we must nourish and act ourselves before we can worry about others.
So on this Shabbat let us look to the lessons of kosher as a reminder of our powerful commitment and responsibility to being Jewish. It is a daily commitment that we cannot avoid. And it is one that we should look to as an opportunity to grow and build ourselves physically and spiritually into the people we are always trying to become. That is message we can all digest. (badum-ching!)
Shabbat Shalom
Summary of The Weekly Torah Reading:
1st & 2nd Aliyot: The Parsha begins on Nissan 1, 2449. The seven-day inauguration of Aharon and his sons was completed and the ceremonies for the Mizbeach's consecration had begun. Over 40 offerings would be brought on that first day, each requiring the direct ministrations of Aharon. Aharon blessed the nation with the standard priestly blessing after which Moshe and Aharon blessed the nation with the special Bracha of Psalm 90.
3rd Aliya: The deaths of Nadav and Avihu are recorded at the very same time that fire descended from heaven to light the Mizbeach. Their cousins removed the bodies of Nadav and Avihu from the courtyard of the Mishkan. Moshe instructs Aharon and his two remaining sons, Elazar and Isamar, that they are forbidden to overtly mourn the deaths of Nadav and Avihu in the standard manner. It is from here that we are taught the standard practices of tearing Kriyah and of mourners not cutting their hair.
4th & 5th Aliyot: Moshe instructs Aharon and his sons to continue the service of the
Mizbeach's consecration. The first recorded difference in Halachik rulings is recorded between Moshe and Aharon as it pertained to the eating of the Rosh Chodesh offering. (Note 16-20, Stone Edition ArtScroll pg. 595)
6th Aliya: The basic laws of Kosher and non-Kosher animals, fish, and fowl are recorded. Note that verses 11:4-7 is one of the established proofs for the divine authorship of the Torah.
7th Aliya: The basic laws of purity and impurity are recorded. It is important to clarify that the Torah does not associate "Tummah" impurity and "Taharah" purity with good and bad. The entire process involves the concept of life and death and the symbolic emphasis that the Torah places on serving G-d with optimism and vigor. So long as there is life there is the opportunity to grow in our relationship with G-d.
The question of "Why are we commanded to keep Kosher?" is answered in 11:44-47. The Torah clearly states that the reason to keep Kosher is to emulate G-d's sanctity. Sanctity "Kedusha" means being set apart and different. Just as G-d is apart from all things and divine in every way, so too are we to be set apart from all other nations and be different in the manner of our eating.
One of the keys with kosher is that it in fact does take a daily routine and force us to stop and think about what it means in our Jewish life and world view. This lesson is both powerful in the specifics as it relates to eating as well as in general that we should look at all of the routines of our lives and see where Judaism can be added or reflected upon. This is an opportunity every time we eat to think about being and acting in a Jewish way. This is a gift we are given when we are commanded to take an everyday task and add a little bit of sanctity, it opens the door while we are in the tasks to reflect on all of our Jewish actions and beliefs. It is a gift that Jewish people can approach everyday anew and one that I know that I never appreciate enough.
The fact that keeping kosher it is an “everyday mitzvah” is a valuable message. It strikes me particularly because by definition there is no end to the task. We must always eat. A mitzvah with no possible end sends a powerful message to the duration of our covenant. Also it is an unavoidable reminder that we should never believe we can perfect ourselves (or others) and we should allow ourselves the reality of mistakes in everyday life. If we mess up kosher we by definition will have a chance to get it right the next time. And even more powerfully we can always improve upon our keeping of kosher. It’s unending nature and wide varieties of expression remind us that how we are Jewish in practice now is but a point on the journey and that we are always moving forward.
And the necessity of eating for survival combined with keeping kosher teaches us a valuable lesson on leadership in Judaism. It teaches us the power of a leading example. Eating is a task people see. And given the widespread awareness of kosher it is a chance and a challenge to express our Jewish identity publicly. But also it is not a task we can delegate or excuse away. We must be responsible for our nourishment. Kosher teaches us that it is not only our physical nourishment that we must be responsible but our spiritual nourishment as well. And we must nourish and act ourselves before we can worry about others.
So on this Shabbat let us look to the lessons of kosher as a reminder of our powerful commitment and responsibility to being Jewish. It is a daily commitment that we cannot avoid. And it is one that we should look to as an opportunity to grow and build ourselves physically and spiritually into the people we are always trying to become. That is message we can all digest. (badum-ching!)
Shabbat Shalom
Summary of The Weekly Torah Reading:
1st & 2nd Aliyot: The Parsha begins on Nissan 1, 2449. The seven-day inauguration of Aharon and his sons was completed and the ceremonies for the Mizbeach's consecration had begun. Over 40 offerings would be brought on that first day, each requiring the direct ministrations of Aharon. Aharon blessed the nation with the standard priestly blessing after which Moshe and Aharon blessed the nation with the special Bracha of Psalm 90.
3rd Aliya: The deaths of Nadav and Avihu are recorded at the very same time that fire descended from heaven to light the Mizbeach. Their cousins removed the bodies of Nadav and Avihu from the courtyard of the Mishkan. Moshe instructs Aharon and his two remaining sons, Elazar and Isamar, that they are forbidden to overtly mourn the deaths of Nadav and Avihu in the standard manner. It is from here that we are taught the standard practices of tearing Kriyah and of mourners not cutting their hair.
4th & 5th Aliyot: Moshe instructs Aharon and his sons to continue the service of the
Mizbeach's consecration. The first recorded difference in Halachik rulings is recorded between Moshe and Aharon as it pertained to the eating of the Rosh Chodesh offering. (Note 16-20, Stone Edition ArtScroll pg. 595)
6th Aliya: The basic laws of Kosher and non-Kosher animals, fish, and fowl are recorded. Note that verses 11:4-7 is one of the established proofs for the divine authorship of the Torah.
7th Aliya: The basic laws of purity and impurity are recorded. It is important to clarify that the Torah does not associate "Tummah" impurity and "Taharah" purity with good and bad. The entire process involves the concept of life and death and the symbolic emphasis that the Torah places on serving G-d with optimism and vigor. So long as there is life there is the opportunity to grow in our relationship with G-d.
The question of "Why are we commanded to keep Kosher?" is answered in 11:44-47. The Torah clearly states that the reason to keep Kosher is to emulate G-d's sanctity. Sanctity "Kedusha" means being set apart and different. Just as G-d is apart from all things and divine in every way, so too are we to be set apart from all other nations and be different in the manner of our eating.
Subscribe to:
Comments (Atom)
.jpg)