Achrei Mot

Aaron's Son's Nadav and Abihu have died and Aaron is moving on. God gives Moses to command to speak to Aaron about how he should approach the Beit haMikdash and what he should bring with him. God describes the two goats Aaron is to bring, one for sacrifice and one to be let go. The explanation goes on to include that of atonement and specifically, the day of atonement. As it is written in Leviticus 16:30: כִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶ֖ם לְטַהֵ֣ראֶתְכֶ֑ם מִכֹּל֙ חַטֹּ֣אתֵיכֶ֔ם לִפְנֵ֥י יְהוָ֖התִּטְהָֽרו For on this day atonement will be made for you to be pure (to cleanse you) from all the sins/impurities you have made before the lord. The surrounding verses similarly focus on Yom Kippur and give us a detailed explanation of how we must keep the Day of Atoenment, that it is indeed a day of rest and that we must "afflict our souls" during this Shabbat Shabbaton.

Yet the question arises: what does it really mean to atone? Why must we do it? And why now? Does Aaron have something he must atone for, or is God simply continuing the education God started for Aaron before his sons died? If we continue on in reading the parsha, we come across chapter 18, which lays out all the ways someone shall not uncover another person's nakedness. The various ways one might do so, like with a father's sister or a son or daughter's daughter, with one's sister or daughter or father's wife. Basically, the Torah covers the bases.  In 18:27-29, the Torah suggests that we must keep these ordinances and teachings, for if we do not, the land will vomit us out  for defiling it as it vomited out the nations that came before us (yes, the word vomit is actually used!). How are these two parts of the parsha connected.

With regard between the connection between the two parts of the parsha, it seems that God has detailed our path of atonement, and then provides us with specific incriminations for which atonement isn't even feasible. God understands that there may be times when we go astray and therefore do wrong, and that happens. However, we must take heed and atone for those wrongdoings once they occur. The transgressions described in chapter 18 are impermissible and must not be performed under any circumstances. Only with the serious transgressions will God smite the Jewish people and have them vomited on by the land itself.

In considering the first set of questions, of the meaning of atonement, Rabbi Ishmael in Tosefta Kippurim 4(5) 6-8 has much to add. The Tosefta shares with us four divisions in the matter of atonement. The one pertaining to our parsha is that "If one transgresses a negative command and then repents, repentance suspends punishment and Yom Kippur brings atonement" (Leviticus 16:30) The other three are of failing to observe a positive command and repenting, therefore being forgiven on the spot (Jeremiah 3:22), committing a sin punishable by death by repents and participates in the Day of Atonement, the punishment is suspended if the person continues to be good through the year (Psalm 89:33), and the worst that is deliberately profaning God's name, is only atonable by not only repenting and the Day of Atonement, but also suffering and final death. (Isaiah 22:14). Therefore, we find that atonement has different meaning depending on the kind of sin one commits. Atoning is the act of repenting, of apologizing, of making right the act that was so wrong in the first place. Atonement is the cleansing of the soul, the coming face to face with one's actions and taking accountability for them.

I am reminded of my children. Working with kids with special needs, they often don't understand that they need to apologize and simply continue on in their own world after doing something wrong to another. Stopping that child, I bring them over to the hurt party and ask them to apologize, in whatever way they are capable. Whether or not the child understands why he or she is apologizing, the hurt party gets some sense of righteousness and the world continues on, back in proper balance. However, atonement isn't always that simple. The more complex our ability to reason becomes, the easier it is to explain away what we have done as necessary or not painful. Yet we must always recognize that our actions have repercussions and apologize. If not, we must be held accountable for our actions. That is the purpose of Yom Kippur, to hold us accountable for our actions and make us aware that we have caused pain, even if the intentions were entirely pure.

This parsha, on the heals of Aaron's son's deaths, is the time to atone. However, the time to atone is before death. One makes a final death bed atonement, apologizing for the sins and wrongdoings one has done in life. This absolves one of his or her sins and allows one to die peacefully. Although Nadav and Abihu were not given the opportunity to atone for their sins before their deaths, God informs Aaron how he must make atonement in the future. Therefore, Aaron will know what to do with other people if they are to commit sins or transgressions.

This week, we learn about how to atone for our wrongdoings. As Passover approaches, we see that even in slavery, there are people who do wrong and must make the wrong right. No matter where we are in our lives, we must acknowledge that we must take responsibility for our actions and accept the punishment that comes with them.

Shabbat Shalom!

Parshat Tzav and Purim

מי שניכנס אדר מרבין בשמחה

Whomever welcomes the month of Adar, increases in joy!

Saturday night (Sunday night in walled/fortified cities), begins the holiday of Purim. A holiday misconstrued as one for children and simply full of frilly or scary costumes. In actuality, Purim is a holiday meant for those of all ages. With the four Mitzvot attached to it, it ensures that there is something for every family member: seudah v'shtiya, kriat Megillah, mishloach manot and matanot l'evyonim (a festive meal, the reading of the Megillah, giving of gifts and giving to the poor. The meal should be relaxed and enjoyable enough, where you drink enough to not know the difference between the phrases 'cursed be Haman' and 'blessed be Mordechai'. The Megillah reading is a family affair, with the mitzvah requiring all to hear it (except for a certain small group of people). The gift giving is also something everyone can participate in, teaching the important lessons of giving to those in need and sharing what you have. All in all, a good holiday.

Yet here in Israel we have been celebrating Purim for the past month and a half, since Adar aleph came in. Meaning the catchy tunes are no longer amusing and the face point no longer appealing. Yet the hamentashin (oznei haman-Haman's ears here in Israel) are still incredibly tasty and the joy still contagious.

The question then becomes, why do we read such a seemingly dry parsha the week before such a happy and joyful holiday? Well, first reason is that the Torah was not designed to be read in conjunction with the holidays (we have special parshiot assigned to certain biblically ordained holidays), and so the reading continues along, week by week, a progression from the week before. 

So what's with this weeks parsha, Tzav, in vayikra 6:1-8:36? We get a continuation of the instructions for the myriad of offerings and are told what the priests can take from each offering. However, all of chapter 8 deals with the consecration of the Mishkan and it's attendants (the priests). We are told in detail how the high priest (Aaron) is to be dressed and the order in which he puts on each piece. As it is written in 8:7, וַיִּתֵּ֨ן

עָלָ֜יו אֶת־הַכֻּתֹּ֗נֶת וַיַּחְגֹּ֤ר אֹתוֹ֙ בָּֽאַבְנֵ֔ט וַיַּלְבֵּ֤שׁ אֹתוֹ֙ אֶֽת־הַמְּעִ֔יל וַיִּתֵּ֥ן עָלָ֖יו אֶת־הָאֵפֹ֑ד וַיַּחְגֹּ֣ר אֹת֗וֹ בְּחֵ֙שֶׁב֙ הָֽאֵפֹ֔דוַ יֶּאְפֹּ֥ד ל֖וֹ בּֽוֹ׃ 

And he put on him (Aaron) the tunic and tied the girdle and dressed him in the robe and gave him the ephod and tied him with the band of the ephod, with the ephod he girded him.

We're also instructed how that Aaron must be washed and at blood must be put on the tip of Aaron's right ear, on the thumb of his right ear, and on the big toe of his right foot (the rabbis likely had a field day with the particulars of that one!).

Here, I am not concerned with the rabbinic interpretation, but rather with the dressing up aspect, of changing into something else. At Purim time, we get to shed our everyday masks and become another being, acquire another identity. The priest in this week's parsha does a similar thing. He shed's his former clothing, the mask of Aaron the man and becomes Aaron the kohen, Aaron the high priest. This new identity sets him apart from all the other Hebrews. Unlike with Purim, where we can simply take off our costumes and re-don our former identity, Aaron has been formally given this position, unable to simply abdicate or say he doesn't feel like it one day.

Fortunately, we can abdicate many of the masks we consciously or unconsciously don. This Purim, I challenge you to look within and discover what masks you wear, what identities you portray. Decide what is appropriate and what you can choose to discard. Become a new person or re-discover the best you. Be like Aaron and wear your identity with pride, demonstrating the process and necessity that comes with some masks along with the excitement of newness and passion.

חג פורים שמח, ושבת שלום

Happy Purim and Shabbat shalom!