Parashat Vayikra

Now the half-time air was sweet perfume
While sergeants played a marching tune
We all got up to dance
Oh, but we never got the chance (Don McLean)

This week we begin our annual reading of Sefer Vayikra ( Leviticus), the third of the five books in the Chumash, the Five Books of Moses. Unlike the thrilling narrative contained in the earlier two books, Sefer Vayikra is virtually a collection of mitzvot, of commandments concerning the service in the mishkan (tabernacle) and the sacrificial rites. Our sages refer to this book as Torat Kohanim, the laws of priestly service. Many regular synagogue attendees, as well as those following along at home, respond with a yawn, or a rolling of the eyes.

Those that actually choose to engage are often challenged by the erstwhile, primitive activities. Sacrifices? Yuck! What kind of religion is this? Is this what we are praying for in every Amidah with the words, “Be favorable Hashem our G-d, toward your people Israel and their prayers, and receive their fire offerings and prayers with love…”?

To understand these, and other fascinating questions an inquiring mind should have, means rolling up your proverbial sleeves, and getting into the middle of a nearly thousand year old debate. Why should the Torah require such seemingly senseless slaughter?

The Torah calls the sacrifices korbanot, from the Hebrew root koraiv, to draw close. A korban is an offering, and animals are only one of a variety of offerings. If animals were NOT included it is doubtful that the English translation, “sacrifices”, would have the same connotation. Before we proceed we must note that “sacrifice” does not have the meaning of “waste”. The animals offered were, except in a few cases, used for food, to be eaten by either the kohanim (priests), or the person bringing the offering. Even in the case of the korban olah, the burnt offering, the hide of the animal was used for shoes and clothing.

Here is what Rav Kook, a strict vegetarian who opposed the needless picking of a blade of grass, said about the morality of animal offerings:

Some people object to the idea of sacrifices out of concern for the welfare of animals. However, this objection contains a measure of hypocrisy. Why should compassion for animals only be expressed with regard to humanity’s spiritual needs? If our opposition to animal slaughter is based not on weakness of character, but on recognition of the issue’s fundamental morality, then our first step should be to outlaw the killing of animals for food, clothing, and other material benefits.

In the world’s present state, the human race is weak, both physically and morally. The hour to protect animal life has not yet arrived. We still need to slaughter animals for our physical needs, and human morality requires that we maintain clear boundaries to distinguish between the relative value of human and animal life.

At this point in time, to advocate the protection of animals in our service of God is disingenuous. Is it moral to permit cruelty towards animals for our physical needs, yet forbid their use for our spiritual service, in sincere recognition and gratitude for God’s kindness? If our dedication and love for God can be expressed – at its highest level – with our willingness to surrender our own lives and die “al kiddush Hashem,” sanctifying God’s name, then certainly we should be willing to forgo the life of animals for this sublime goal. (Olat Re’iyach, vol. I, p. 292)

Okay- but how can this type of action bring us closer to G-d?

Rabbi Saadia Gaon (882-942) noted that it is natural that people would want to bring an offering to G-d, a matana, or gift. It is something of value that is “sacrificed” to show our appreciation. Although G-d needs nothing from us, the act of offering our best raises us up, and brings us closer.

But why animals?

The Rambam (Maimonides) wrote in his Moreh Nevuchim (Guide For the Perplexed) that this type of offering was a concession for the underlying need for idolatry. Many people either worshipped pagan deities by offering animals, or worshipped animals by refraining from killing them. By channeling this instinct into a legislated ritual the Israelites could be weaned from the innate human tendencies toward illicit worship. By offering these same animals worshipped by other cultures the belief in the sovereignty of G-d was strengthened.

The Ramban (Nachmonides) vehemently disagrees with the Rambam, and states that this not a concession at all, but the divine plan for achieving spiritual unity.
The Torah states animals should be offered on the altar for a “re’iyach nicho’ach“, a pleasing aroma, the smell of roasting meat. If animal sacrifices were initially deviant behavior, why would the Torah document the offerings of Abel, Noah, Abraham, etc? Rather, the reason to offer animals on the altar is as an atonement for our shortcomings, and the animals are there in place of us! He makes a symbolic comparison of the specifics of the offerings to various ways humans fail. Even the continuous communal offerings (korban tamid) are in recognition of the fact that as a people we will continuously falter. He closes with a midrashic aside…”Do you want the truth? I only commanded the offerings so that my will be fulfilled…”.

Most medieval commentators line up on one side or the other of this debate, with various clarifications, side points, and flag waving.

If we fast forward 6 centuries we get a creative way of perhaps reconciling the opposing views. The Shadal, Rabbi Shlomo David Luzzato (1800-1865) suggests that the offerings were designed to create community, to create national unity. All offerings had to be made in the Temple, by the kohanim, and to participate one needed to be there, in person. The re’iyach nicho’ach, sweet perfume, would only further contribute to the festivities of travelers from all over ascending to Jerusalem for spiritual growth and good times.

Sense of community… fresh barbeque.. tailgate party anyone?

Shabbat Shalom,
Rabbi Greg

PS

No plans for Pesach yet? Please join us for our annual community seder, as we participate in Passover Across America, Friday night, April 6. Details here