Recent Issues
By:
Rabbi Sheryl Nosan-Lantzke
, Founding Rabbi of Jewish Spirituality Australia and The Hebrew Mini-Miracle Five-Hour Course
Tiramisu. My husband’s favourite late night treat is tiramisu, and I love to buy it for him from our corner shop. We linger over precious, sweet, rich moments in the quiet of the evening after the kids are asleep. Once, I made him tiramisu from scratch. It was a labour of love, not at all a sacrifice. Although it took a bit of effort to find the time, the recipe, the ingredients and the technique, it was a joy to prepare and present my tiramisu to him. We all want to do things which draw us more deeply into the important relationships in our lives.
This week’s parshah draws us into to the book of Vayikra (Leviticus) which begins and ends with relationship. The book begins with the word “Vayikra [And He Called]” which is conventionally understood as the Holy One calling out to Moses. As One Party calls to another, they enter – or continue – a relationship. Vayikra also ends with a relationship focus, reiterating the chain of commanding-and-commandments connecting G-d, Moses and the Jewish People (Leviticus 27:34). Vayikra’s intermediate chapters describe voluntary and then required offerings for people towards G-d. The last half of Leviticus provides Jewish parameters for relating to a broad range of topics: how should we relate to food and to the hungry? How shall we respond to our physical and temporal environment? What of civil, moral or sexual transgressions? How can we sanctify human bodily functions? Can we realize the Holiness Code – being holy for “I, Adonai your G-d am holy” (Leviticus 19:2)?
But…Vayikra is also a procedural korban handbook. Korban is the general term used for that-which-is-brought-to-the-mizbe’ach (the site of offering in the Tabernacle or Temple). A korban may be flour, fruits or animals. One might bring a korban to express thanks, well-being, appreciation for healing, or reconciliation after mistakes or misdeeds. In the word korban we see the Hebrew word-core “K-R-B” which is about nearing. The common mistranslation of korban as “sacrifice” misleads readers into imagining that korbanot (plural of korban) are about slaughtering creatures to atone for sins. Such a “sin-sacrifice-forgiveness” cycle may be more aligned to Christian Scriptures than to Hebrew Scriptures. From a Hebrew Scriptural perspective, “K-R-B” resonates with nearing, not slaughtering. As Ramban (Nachmanides) the medieval mystic taught in his commentary to Leviticus 1:9, “all terms of korban are expressions of closeness and unity.”
Our ancient rabbis acknowledged the importance of Vayikra’s korbanot, yet downplayed the offerings through a subtly subversive choice of Haftarah portions. For example, in this week’s Haftarah, G-d dismisses Israel’s lack of korbanot (Isaiah 43:23-25) then promises blessing to future Jews who will identify themselves as “belonging to Adonai” and associate themselves “with the names of Jacob… and Israel” (Isaiah 44:3-5). It’s as if the rabbis, across the millennia, are whispering “Vayikra says korbanot matter, but they are still ‘Option B’ of course.”
If korbanot are ‘Option B’ (as in k-r-B) what is ‘Option A’? The first word of Vayikra silently shouts out the answer from the Torah. Our book’s first word is literally “Vayikra” meaning “and he called”; the word-core is K-R-Aleph (the conjunctive “V” is not part of the word core; the Aleph as a silent first letter of our Hebrew Alphabet is too quiet to represent with an “A”). Translators usually render “Vayikra” as “And G-d called.” The next few words “El Moshe” (typically translated as “to Moses”) show G-d and Moses in relationship. If you look at any Torah scroll, you’ll see that the first word of Vayikra is written in a curious way. While practically every letter of the scroll is a standard size, the last letter of this first word (that is, the silent “aleph”) is written half sized – the equivalent of: Vayikra. Why?
Of course our commentators offer a myriad of possibilities. Rabenu Asher suggests the mute miniature mirrors Moses’ humility. He teaches that Moses knows he has a unique relationship with the Holy One who calls him, yet due to his unassuming nature, Moses quietly downplays his distinction (Perush Ba’al Ha Turim al haTorah, Leviticus 1:1). Earlier Midrash implies that Vayikra’s little aleph is proportional to G-d’s restrained demands on us; yes, we’re asked to “do” but what we’re asked to do is not at all beyond our reach. Celebrating Shabbat and fostering Tikkun Olam are not such big demands – and a little effort connects us to a lot of holiness (Pesikta DeRav Kahana 6:1; Anisfeld, Rachel A., Pesickta DeRav Kahanah and the Popularization of Rabbinic Judaism, Supplement to the Journal for the study of Judaism, 133, Koninklijke Brill NV, Leiden, The Netherland, 2009, p. 80).
Another interpretation may be that korBan – a material presentation – is Option B, while vayikra – a calling into connection – is Option A. The “B” (known as “Bet” in the Hebrew alphabet) is associated with the number two – second choice. The silent Aleph (standing first in the alphabet) is associated with the number one – first choice. Aleph is also associated with The One G-d and links us to G-d’s first utterances at Sinai: Anochi Adonai Elochecha – I am Adonai, your G-d (Exodus 20:2 and Deuteronomy 5:6). The quiet presence of the small Aleph may also carry an echo of the Still, Small Voice of the Holy One which Elijah perceives in the wilderness (1 Kings 19:11-12).
Sometimes, we want, or need, to go to greater lengths to reflect commitments in our relationships. The efforts of doing certain things “just so” with precision, expertise, or nuanced consideration may be a labour of love which we feel blessed to be able to offer. At other times, a simpler expression of relationship such as sharing a moment or a tender word may be even more important. Vayikra’s little aleph silently speaks volumes reminding us that Divine, sweet moments of blessing which bring us beyond ourselves and into rich relationship may be only a whisper away. May we be blessed to perceive the near the presence of the Still, Small Voice and carry its echo into our lives.
By:
Rabbi Sheryl Nosan-Lantzke
, Founding Rabbi of Jewish Spirituality Australia and The Hebrew Mini-Miracle Five-Hour Course
Tiramisu. My husband’s favourite late night treat is tiramisu, and I love to buy it for him from our corner shop. We linger over precious, sweet, rich moments in the quiet of the evening after the kids are asleep. Once, I made him tiramisu from scratch. It was a labour of love, not at all a sacrifice. Although it took a bit of effort to find the time, the recipe, the ingredients and the technique, it was a joy to prepare and present my tiramisu to him. We all want to do things which draw us more deeply into the important relationships in our lives.
This week’s parshah draws us into to the book of Vayikra (Leviticus) which begins and ends with relationship. The book begins with the word “Vayikra [And He Called]” which is conventionally understood as the Holy One calling out to Moses. As One Party calls to another, they enter – or continue – a relationship. Vayikra also ends with a relationship focus, reiterating the chain of commanding-and-commandments connecting G-d, Moses and the Jewish People (Leviticus 27:34). Vayikra’s intermediate chapters describe voluntary and then required offerings for people towards G-d. The last half of Leviticus provides Jewish parameters for relating to a broad range of topics: how should we relate to food and to the hungry? How shall we respond to our physical and temporal environment? What of civil, moral or sexual transgressions? How can we sanctify human bodily functions? Can we realize the Holiness Code – being holy for “I, Adonai your G-d am holy” (Leviticus 19:2)?
But…Vayikra is also a procedural korban handbook. Korban is the general term used for that-which-is-brought-to-the-mizbe’ach (the site of offering in the Tabernacle or Temple). A korban may be flour, fruits or animals. One might bring a korban to express thanks, well-being, appreciation for healing, or reconciliation after mistakes or misdeeds. In the word korban we see the Hebrew word-core “K-R-B” which is about nearing. The common mistranslation of korban as “sacrifice” misleads readers into imagining that korbanot (plural of korban) are about slaughtering creatures to atone for sins. Such a “sin-sacrifice-forgiveness” cycle may be more aligned to Christian Scriptures than to Hebrew Scriptures. From a Hebrew Scriptural perspective, “K-R-B” resonates with nearing, not slaughtering. As Ramban (Nachmanides) the medieval mystic taught in his commentary to Leviticus 1:9, “all terms of korban are expressions of closeness and unity.”
Our ancient rabbis acknowledged the importance of Vayikra’s korbanot, yet downplayed the offerings through a subtly subversive choice of Haftarah portions. For example, in this week’s Haftarah, G-d dismisses Israel’s lack of korbanot (Isaiah 43:23-25) then promises blessing to future Jews who will identify themselves as “belonging to Adonai” and associate themselves “with the names of Jacob… and Israel” (Isaiah 44:3-5). It’s as if the rabbis, across the millennia, are whispering “Vayikra says korbanot matter, but they are still ‘Option B’ of course.”
If korbanot are ‘Option B’ (as in k-r-B) what is ‘Option A’? The first word of Vayikra silently shouts out the answer from the Torah. Our book’s first word is literally “Vayikra” meaning “and he called”; the word-core is K-R-Aleph (the conjunctive “V” is not part of the word core; the Aleph as a silent first letter of our Hebrew Alphabet is too quiet to represent with an “A”). Translators usually render “Vayikra” as “And G-d called.” The next few words “El Moshe” (typically translated as “to Moses”) show G-d and Moses in relationship. If you look at any Torah scroll, you’ll see that the first word of Vayikra is written in a curious way. While practically every letter of the scroll is a standard size, the last letter of this first word (that is, the silent “aleph”) is written half sized – the equivalent of: Vayikra. Why?
Of course our commentators offer a myriad of possibilities. Rabenu Asher suggests the mute miniature mirrors Moses’ humility. He teaches that Moses knows he has a unique relationship with the Holy One who calls him, yet due to his unassuming nature, Moses quietly downplays his distinction (Perush Ba’al Ha Turim al haTorah, Leviticus 1:1). Earlier Midrash implies that Vayikra’s little aleph is proportional to G-d’s restrained demands on us; yes, we’re asked to “do” but what we’re asked to do is not at all beyond our reach. Celebrating Shabbat and fostering Tikkun Olam are not such big demands – and a little effort connects us to a lot of holiness (Pesikta DeRav Kahana 6:1; Anisfeld, Rachel A., Pesickta DeRav Kahanah and the Popularization of Rabbinic Judaism, Supplement to the Journal for the study of Judaism, 133, Koninklijke Brill NV, Leiden, The Netherland, 2009, p. 80).
Another interpretation may be that korBan – a material presentation – is Option B, while vayikra – a calling into connection – is Option A. The “B” (known as “Bet” in the Hebrew alphabet) is associated with the number two – second choice. The silent Aleph (standing first in the alphabet) is associated with the number one – first choice. Aleph is also associated with The One G-d and links us to G-d’s first utterances at Sinai: Anochi Adonai Elochecha – I am Adonai, your G-d (Exodus 20:2 and Deuteronomy 5:6). The quiet presence of the small Aleph may also carry an echo of the Still, Small Voice of the Holy One which Elijah perceives in the wilderness (1 Kings 19:11-12).
Sometimes, we want, or need, to go to greater lengths to reflect commitments in our relationships. The efforts of doing certain things “just so” with precision, expertise, or nuanced consideration may be a labour of love which we feel blessed to be able to offer. At other times, a simpler expression of relationship such as sharing a moment or a tender word may be even more important. Vayikra’s little aleph silently speaks volumes reminding us that Divine, sweet moments of blessing which bring us beyond ourselves and into rich relationship may be only a whisper away. May we be blessed to perceive the near the presence of the Still, Small Voice and carry its echo into our lives.