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Los Angeles Jewish Home's Blog
Friday, May 6, 2011
Word of Torah – Emor
Last week’s reading is known simply as “Holiness”, applying laws for every person to live a moral life. This week, we read about laws of holiness specifically for the priests.
But, the very first verse is peculiar:
Three times in this one verse the verb “to say” is used, and calling Aaron’s sons “the priests” appears to be redundant.
The Rabbis of the Talmud suggest that “saying” is much gentler than “speaking”, which is harsh and judgmental. Perhaps what we have here is a gentle question for the kohanim.
The Talmud in Nedariis m 32b describes the kohanim as sheluchei didan. The kohanim act as our agents or emissaries as they perform the Temple service. Yet this idea - that the kohanim act as agents for the Jewish people - appears to violate the legal definition of the powers of a shaliach. An agent acts on behalf of the one sending him, executing his wishes. The agent cannot do that which the principal himself is incapable of doing for himself. So how can the kohanim perform the Temple service on our behalf, when non-kohanim are not permitted to serve in the Beit HaMikdash?
The parashah also opens with special directives for kohanim: "God spoke to Moses: Tell the kohanim, the sons of Aaron..." (Lev. 21:1). Yet the text appears repetitive — do we not know that the kohanim are descended from Aaron?
According to Rav Kook, these two terms — 'kohanim' and 'sons of Aaron' — indicate two different aspects of the special sanctity of kohanim. The first is an intrinsic holiness, inherited from one’s father. The phrase "sons of Aaron" refers to this inherent sanctity.
The second aspect is an additional layer of holiness — one’s actual functioning as a kohen. This aspect is designated by the term 'kohanim.' (The verb lechahein means 'to serve,' so the word 'kohanim' indicates their actual service.) Thus, the term "sons of Aaron" refers to their inherited potential, while 'kohanim' refers to their realized state of priestly service.
Usually a kohen will have both potential and actual kohanic-holiness. This intrinsic sanctity cannot be revoked.
Perhaps we may now understand the description of kohanim as 'our agents.' How can they be our emissaries in their Temple service when we ourselves are forbidden to perform this service?
In fact, the Torah speaks of the entire Jewish people as "a kingdom of kohanim" (Ex. 19:6).
Non-kohanim may not serve in the Beit HaMikdash, for they lack the holiness of actual priesthood. Yet every Jew has a quality of potential kohanic-holiness. Because this inner holiness will be revealed in the future, the entire people of Israel are called 'God's kohanim.' And it is due to this potential holiness that the kohanim are able to serve as our agents in the Temple service.
This understanding of the role of kohanim sheds a new light on the ceremony of birkat kohanim. The significance of their daily blessing is to awaken the latent kohanic-holiness that resides within the entire Jewish people. As the kohanim extend their arms to bless the people, they reach out to Israel's future state of holiness. Their outstretched arms point to a future era, but whose seeds are planted in the present.
This week we are gently reminded of our potentiality of holiness. Just as Aaron’s sons must strive to be deserving of their special status, likewise we strive to live holy lives in accordance with kedoshim.
Shabbat Shalom
Rabbi Sheldon Pennes is the Jack H. Skirball Director of Spiritual Life at the Los Angeles Jewish Home, where he oversees the many services and activities that educate, illuminate, and enrich the spiritual life and needs of those living in, or served by, the Home.
But, the very first verse is peculiar:
The Lord said to Moses, “Say to the priests, the sons of Aaron, and say to them…”
Three times in this one verse the verb “to say” is used, and calling Aaron’s sons “the priests” appears to be redundant.
The Rabbis of the Talmud suggest that “saying” is much gentler than “speaking”, which is harsh and judgmental. Perhaps what we have here is a gentle question for the kohanim.
The Talmud in Nedariis m 32b describes the kohanim as sheluchei didan. The kohanim act as our agents or emissaries as they perform the Temple service. Yet this idea - that the kohanim act as agents for the Jewish people - appears to violate the legal definition of the powers of a shaliach. An agent acts on behalf of the one sending him, executing his wishes. The agent cannot do that which the principal himself is incapable of doing for himself. So how can the kohanim perform the Temple service on our behalf, when non-kohanim are not permitted to serve in the Beit HaMikdash?
The parashah also opens with special directives for kohanim: "God spoke to Moses: Tell the kohanim, the sons of Aaron..." (Lev. 21:1). Yet the text appears repetitive — do we not know that the kohanim are descended from Aaron?
According to Rav Kook, these two terms — 'kohanim' and 'sons of Aaron' — indicate two different aspects of the special sanctity of kohanim. The first is an intrinsic holiness, inherited from one’s father. The phrase "sons of Aaron" refers to this inherent sanctity.
The second aspect is an additional layer of holiness — one’s actual functioning as a kohen. This aspect is designated by the term 'kohanim.' (The verb lechahein means 'to serve,' so the word 'kohanim' indicates their actual service.) Thus, the term "sons of Aaron" refers to their inherited potential, while 'kohanim' refers to their realized state of priestly service.
Usually a kohen will have both potential and actual kohanic-holiness. This intrinsic sanctity cannot be revoked.
Perhaps we may now understand the description of kohanim as 'our agents.' How can they be our emissaries in their Temple service when we ourselves are forbidden to perform this service?
In fact, the Torah speaks of the entire Jewish people as "a kingdom of kohanim" (Ex. 19:6).
Non-kohanim may not serve in the Beit HaMikdash, for they lack the holiness of actual priesthood. Yet every Jew has a quality of potential kohanic-holiness. Because this inner holiness will be revealed in the future, the entire people of Israel are called 'God's kohanim.' And it is due to this potential holiness that the kohanim are able to serve as our agents in the Temple service.
This understanding of the role of kohanim sheds a new light on the ceremony of birkat kohanim. The significance of their daily blessing is to awaken the latent kohanic-holiness that resides within the entire Jewish people. As the kohanim extend their arms to bless the people, they reach out to Israel's future state of holiness. Their outstretched arms point to a future era, but whose seeds are planted in the present.
This week we are gently reminded of our potentiality of holiness. Just as Aaron’s sons must strive to be deserving of their special status, likewise we strive to live holy lives in accordance with kedoshim.
Shabbat Shalom
Rabbi Sheldon Pennes is the Jack H. Skirball Director of Spiritual Life at the Los Angeles Jewish Home, where he oversees the many services and activities that educate, illuminate, and enrich the spiritual life and needs of those living in, or served by, the Home. Labels: Aaron, Emor, For the Spirit, Judaism, Kohanim, Parshah, Pennes, Priesthood, Shabbat, Word of Torah
Friday, April 15, 2011
Word of Torah - Shabbat Hagadol
The Sabbath immediately preceding Passover is known as Shabbat Hagadol, the great (big) Sabbath. What's so great about it? Would you believe it's the length of the service?
In the good old days, it was unusual for the rabbi to sermonize every week. Typically, a rabbi would speak at length only twice a year. The first time, on the Sabbath preceding Yom Kippur, to speak to the congregation about the importance of doing teshuva (repentance) and seeking forgiveness. The second time was on Shabbat Hagadol to teach the complex laws regarding chametz (leavened bread) and preparing for Passover.
Besides the age old yearning for shorter services, there is an additional reason. This week has a special reading from the Prophets, which contains the word "gadol":
Malachi Chapter 3
23. Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the LORD.
24. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the land with utter destruction.
This messianic prophecy regards the end of days and the belief that Elijah will return at Pesach to welcome the Messiah. The text speaks to the importance of Passover as the foremost of all holidays for the Jewish nation. But, what does Elijah have to do with Passover? He wasn't even born for centuries after the Exodus. Yet, as central part of the Seder is the Cup of Elijah, with our little ones staring at the cup to see if the wine is diminished.
The answer is to be found in a rabbinic disagreement concerning the number of cups we drink this night.
In Exodus 6 we read of the promise of redemption:
Wherefore say unto the children of Israel: I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments;
and I will take you to Me for a people, and I will be to you a G-d; and ye shall know that I am the LORD your G-d, who brought you out from under the burdens of the Eyptians.
And I will bring you in unto the land...
Should this last verb, "bring you", be included as a term of redemption, thus requiring a 5th cup? Or is it not about redemption but the promise of the holy land made to Abraham, thus only 4 cups?
The question remained unanswered, and according to tradition, the prophet Elijah will resolve all disputes at the time of the coming of the Messiah.
We honor the dispute itself by pouring a special 5th cup, we call the Cup of Elijah. We welcome this prophet of peace to acknowledge that people can have honest disagreements without vilifying the other. And, as Malachi said, the hearts of parents and children will be turned to one another. What better place than the seder table?
Rabbi Sheldon Pennes is the Jack H. Skirball Director of Spiritual Life at the Los Angeles Jewish Home, where he oversees the many services and activities that educate, illuminate, and enrich the spiritual life and needs of those living in, or served by, the Home.
In the good old days, it was unusual for the rabbi to sermonize every week. Typically, a rabbi would speak at length only twice a year. The first time, on the Sabbath preceding Yom Kippur, to speak to the congregation about the importance of doing teshuva (repentance) and seeking forgiveness. The second time was on Shabbat Hagadol to teach the complex laws regarding chametz (leavened bread) and preparing for Passover.
Besides the age old yearning for shorter services, there is an additional reason. This week has a special reading from the Prophets, which contains the word "gadol":
Malachi Chapter 3
23. Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the LORD.
24. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the land with utter destruction.
This messianic prophecy regards the end of days and the belief that Elijah will return at Pesach to welcome the Messiah. The text speaks to the importance of Passover as the foremost of all holidays for the Jewish nation. But, what does Elijah have to do with Passover? He wasn't even born for centuries after the Exodus. Yet, as central part of the Seder is the Cup of Elijah, with our little ones staring at the cup to see if the wine is diminished.
The answer is to be found in a rabbinic disagreement concerning the number of cups we drink this night.
In Exodus 6 we read of the promise of redemption:
Wherefore say unto the children of Israel: I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments;
and I will take you to Me for a people, and I will be to you a G-d; and ye shall know that I am the LORD your G-d, who brought you out from under the burdens of the Eyptians.
And I will bring you in unto the land...
Should this last verb, "bring you", be included as a term of redemption, thus requiring a 5th cup? Or is it not about redemption but the promise of the holy land made to Abraham, thus only 4 cups?
The question remained unanswered, and according to tradition, the prophet Elijah will resolve all disputes at the time of the coming of the Messiah.
We honor the dispute itself by pouring a special 5th cup, we call the Cup of Elijah. We welcome this prophet of peace to acknowledge that people can have honest disagreements without vilifying the other. And, as Malachi said, the hearts of parents and children will be turned to one another. What better place than the seder table?
Rabbi Sheldon Pennes is the Jack H. Skirball Director of Spiritual Life at the Los Angeles Jewish Home, where he oversees the many services and activities that educate, illuminate, and enrich the spiritual life and needs of those living in, or served by, the Home. Labels: Chametz, Cup of Elijah, Elijah, For the Spirit, Gadol, Judaism, Malachi, Messiah, Parshah, Passover, Pennes, Pesach, Redemption, Religion, Seder, Sermon, Shabbat, Shabbat Hagadol, Word of Torah
Friday, March 25, 2011
Word of Torah - Shabbat Parah
"I thought I would attain wisdom, but it is distant from me" (Ecclesiastes 7:23).
This verse has traditionally been attributed to King Solomon. Yet, even King Solomon, renowned for his great wisdom, failed to understand it. What is the “it?” “It” is the law of the red heifer that is read this Shabbat, March 26, 2011.
This is the third of four special Sabbaths leading up to Passover every year. They are called Shekalim, Zachor, Parah and Ha’chodesh, and each, in its own way, helps us to prepare ourselves for the upcoming holiday.
Shekalim is the call to donate money so that the poor might have wine, matzah and other necessities for Pesach (Passover).
Zachor comes on the Sabbath before Purim, so that we might remember that when Purim comes we are always one month away from Passover, even in a leap year.
Parah is the story/law of the “red heifer” whose ashes are mysteriously used to purify those who became spiritually “impure” from contact with the dead. In ancient times one who was in this state of impurity could not participate in the Passover ritual.
Ha’chodesh Is the fourth of the pre-Passover Sabbaths, and comes on the Saturday on which the new month of Nissan is announced in the synagogue. This announcement is a reminder that the holiday is about two weeks away. The scriptural reading of the day is, likewise, a reminder of the basic Passover requirements for which we must prepare.
If you didn’t already know, now it’s easy to see why many consider Passover to be the most important of Jewish holidays. It represents the creation of the Jewish nation and a yearly re-establishment of the initial covenant between G-d and Israel. Traditionally, every Jew is encouraged participate in this yearly ritual. The Bible even provides a second opportunity for those who miss it.
What King Solomon failed to understand (and the rabbis as well) is the mystery of how the ashes sprinkled with water on the impure individual allows him to achieve wholeness, while at the same time the one who performs the sprinkling becomes impure. Indeed, life and death are beyond understanding and pure logic. True purity in this world is the ability to draw near to G-d and fulfill His will. Death on the other hand, can take us away from the world.
Those of us who must suffer the death of loved ones are in danger of a kind of impurity of spirit that threatens our faith in life in this world. It is often difficult to go on, to find meaning in life. Death is an example of a phenomenon in the world that is diametrically opposed to the genuine intention of G-d, who creates life, so that we may live.
On this Passover may we once again find the inspiration to enter into relationship with G-d and live.
Rabbi Sheldon Pennes is the Jack H. Skirball Director of Spiritual Life at the Los Angeles Jewish Home, where he oversees the many services and activities that educate, illuminate, and enrich the spiritual life and needs of those living in, or served by, the Home. Labels: For the Spirit, Judaism, Parah, Parshah, Passover, Pennes, Pesach, Shabbat, Torah, Word of Torah