Rabbi Lavery-Yizraeli writes that tzara’at is not a medical condition, even though it seems like it is. Only the Kohen diagnoses, and a Kohen cannot diagnose for himself. In fact, without a qualified Kohen, the tzara’at cannot exist, because it requires the Kohen’s declaration. Slander is actually considered to be the cause of it, rather than another type of exposure.
DetailsRabbi Mintz writes that, despite post-biblical and contemporary thought, judgments of impurity that are affiliated with “uncleanness”, or “sinfulness” related to the chata’at are not in accordance with the text. In fact, tuma’a is not connected to demonic forces, nor dirt or infection, but simple nature; tangible realities of the human condition juxtaposed with the Divine.
DetailsRabbi Sacks addresses the challenge of ritual impurity by citing Rambam. Rambam writes that a person cannot be flesh and blood, without also being subject to external influences. As Rabbi Sacks continues, Judaism eschews both hedonism and asceticism; by sanctifying the physical, the human life becomes a vehicle for the Divine Presence.
DetailsRabbi Finley avoids any assessment of guilt in the narrative of Nadav and Avihu. As he reiterates, the Torah does not actually indicate why they performed this act, nor what they were thinking at the time. He observes that no one can be ready for when a seemingly minor infraction results in a disaster. The danger is in the slightest moment of inattention, that can have unforeseen consequences.
DetailsMatthew Berkowitz cites Samson Raphael Hirsch, who wrote that Nadav and Avihu acted only an individual members of the nation, without consulting either Aaron or Moses. In this regard they were selfish. He also cites Richard Elliot Friedman, who wrote that the standard for leaders is tougher than for others, and Aaron’s pain is a reminder of that.
DetailsRabbi Sacks considers the striking tragedy of Aaron’s sons, Nadav and Avihu. He writes about the nature of holiness: a point of time and space in which the Presence of God is encountered by tzimtzum—self-renunciation—on the part of humankind. God’s Presence can only be experienced as absolute through the total renunciation of human will and initiative.
DetailsThe Exodus narrative has been used in many social or political arenas, sometimes in a negative manner. Michael Walzer writes about how it was used in the Civil Rights Movement, and “misused” during the time of the French Revolution.
DetailsRabbi Plevan questions the joy of Passover, of celebrating our liberation, at a time of turmoil and ongoing violence. He suggests that we consider what it is that makes a seder a meaningful and spiritual event. He cites Martin Buber, show said that as Jews, our very community is based on common memory, that connections generations. The transference of memory involves both continuity and change
DetailsWhy did God choose sacrifice as a means to an end? Rabbi Sacks cites Rabbi Joseph Albo, who raised 2 other questions: Why did God permit human beings to eat meat after the Flood, and what was wrong with Cain’s offering of “fruits of the soil”? Perhaps animal sacrifice was allowed because the world was filled with violence.
DetailsRachel Ain asks about whether God has ever called out to one of us, and what transpired in the interaction that was so critical. Vayikra focuses on ritual sacrifices, that were established to enable the people to connect directly with God. Yet, what happens in the aftermath of the destruction of the Second Temple? She cites a midrash, wherein Abraham asks the same question?
DetailsRabbi Sacks comments on the apparent disconnect between the traditional name Vayikra, and the subject of the book. He argues that there is a deep connection. In fact, all of God’s communications to Moses begin with a call, keri’ah, unlike Bilaam, to whom God “appeared”.
DetailsRabbi Diamond writes that rituals of closure, common in both secular and religious settings, relate to the past and to the future, creating a space in which one begins anew. When we finish a book of the Torah, we conclude with a ritual chanting of hazak hazak. This is appropriate for the completion of Shemot, which ends on a high note.
DetailsSam Shonkoff writes about the phrase bitul Torah – cancellation of Torah; this refers to the time one spends away from study, dealing with chol, or profane (secular) issues. The concept suggests that religious life only occur with the framework of ritual. Yet, spiritual life is actually continuous; what one does during the week is as important as what one does during religious rituals.
DetailsRabbi Sacks writes about the different words for community: edah – people who have a strong sense of collective identity; tzibbur – members have nothing in common but happen to find themselves to gather; kehillah – members gather together for a collective undertaking. It is the latter type of community that can be dangerous; a rabble or a crowd. This is what Moses sees when he descends the mountain.
DetailsRabbi Kamenetzky considers the meaning of the clothes or badges that we wear. Despite the detailed instructions regarding the construction of the priestly garments, the purpose of the garments is fundamental.
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