VAYIKRA Leviticus I – V
Our reading gives name to Moshe’s third book of “The Five Books of Moses,” the Torah. In a limited sense, the word Torah refers specifically to a scroll of parchment, made of animal skin and on which is written, by the trained hands of a scribe, Sofer, in the original Hebrew, the Divine message, also known as Pentateuch or Chumash (printed version with punctuation of the same text).
In a broader connotation, the word Torah is used to qualify all teaching, even those that are remotely connected to the biblical text. A personal interpretation of the meaning of a verse is also considered an integral part under the Torah heading. Likewise, any commentary on an original text of our sages, such as the Talmud, is also considered part of the total framework of Torah.
In a deep, revealing teaching of a fundamental aspect of our tradition, the Mishnah, which is the fundamental document of the Talmud (oral teaching), it follows that the study of Torah is above other Mitsvot, which are the standards by which we must govern our actions, including honoring father and mother, for example. It is clear that the study of the Torah and the respect and honor for the parents are not contrary or mutually exclusive activities.
The Mishnah quoted teaches rather, the unique importance of study in the Jewish tradition. Talmud Torah, which is the original text study and any of the comments and explanations about it, becomes a highly desirable activity, a kind of exceptional Mitsvah.
According to the Halachah, which is the compendium of rules for our behavior, it is necessary to recite a blessing of gratitude and recognition to the Creator immediately before fulfilling a Mitsvah. This rule is not applied in the case of the study of the Torah. Echoing this non-compliance, the Talmud suggests that the Hamelamed Torah le´amo Israel (“He Who teaches Torah to Israel”)blessingswhich is recited at the beginning of morning prayers, plays this role. We are thereby instructed that study is one of the first daily obligations. For our society in the beginning of the twenty first century it is obvious that study is fundamental. But let us remember that this Mishnah was written, no later than the third century and probably reflects a much older teaching.
Careful study of the aforementioned rule of reciting a Berachah, which is a blessing before fulfilling a Mitsvah, teaches us that it must be performed every time, immediately before the act. For example, one should recite a Berachah before eating fruit. This is a way to thank God for our livelihood and become aware of the fact that Divine intervention is necessary for the earth to bear fruit to us.
Before eating a fruit in the morning, for example, one should recite a Berachah and must repeat it in the afternoon if one eats a fruit again. In the case of the study of the Tora it is sufficient, apparently the recitation of the appropriate Berachah in the morning prayers. Why the difference between Talmud Torah and other Mitsvot?
Halachah teaches that a single Berachah is sufficient before eating any amount of fruit. It is not necessary to repeat the Berachah before each bite. This rule indicates that as long as it is intended to continue eating, the recitation of a new Berachah is not required. But it should not be argued that the Berachah that is recited at breakfast is valid for lunch. Many hours have passed and one has devoted himself to various activities, that have no relation to food.
According to this reasoning, after a day of commercial, professional or other activity, at the beginning of a period of study at night a Berachah should be recited before reading any sacred text. Halachah doesn’t require it. Perhaps because the Halachah does not conceive that we abandon, even for an instant, the intention to study, even if we are engrossed in any other activity. Therefore, the morning Berachah is valid throughout the day for the study of the Torah, and it is not necessary to repeat it.
In earlier times the study of Chumash began with our reading of Vayikra. The child of about three or four years began with an apprenticeship of the order of sacrifices offered in the Beit HaMikdash, which is the theme that predominates in these chapters. The likely intention was to inform the child that sacrifices must be offered in this world. Every meaningful relationship between human beings requires giving of oneself. “No pain, no gain, no pain no progress, American athletes say. Coins or candies used to be hidden among the pages of this Chumash, in order for the child to associate the study of the sacred text with the sweet or obtain the money to acquire it.
This third book of the Torah begins with the words Vayikra el Moshe, “And he called (the Eternal) Moshe“, with the particularity that the letter Álef (the first of the Hebrew alphabet and which is also used in modern mathematics) the last letter of the word Vayikra is written in a smaller size than that of the other letters of the same word. Text interpreters have different suggestions for this apparent anomaly.
According to the exegesis of Baal Haturim, forexample, Moshewrote the small Álef as a manifestation of his humility, because in such a way he equates the level of his prophecy with that of other prophets. By removing the letter Álef, this word becomes Vayikar denoting an accidental or occasional call, which is the term used in later chapters, in the case of the gentile prophet Bileam.
According to our Chajamim, the age of prophecy has ceased. The direct word of God is not heard in our day, and we generally doubt the mental health of people who claim to have heard a Divine call. According to some, our generations are not worthy of “personal” or “intimate” contact with the deity, because of our numerous faults and mistakes. According to others, the call continues; the problem lies in the fact that we are not tuned into nor sensitized to God’s message, because we are intoxicated by the advancement of our technology and obsessed with the constant acquisition and accumulation of material goods.
We suggest that perhaps God has ceased to communicate directly with us because He does not consider it necessary to do so. God has manifested to us in the revelation on Mount Sinai, with absolute clarity, the path that we must follow in life and which constitutes the essential content of sacred scriptures. At some stage in human history, He sent us His messengers, the prophets, to exhort us not to stray from the path He had indicated to us. What is really needed is that we be consistent with the teachings that have already been given to us.
A “new” revelation would be an admission that the first of these was insufficient or wrong. Can we argue that God changes His mind or that what He does is not perfect? Our current task is to read and study these chapters, to obtain from them a course, a direction. Our task is to interpret and study the word of God according to contemporary perspective and understanding, just as previous generations did in their day. Although we live in a world of change and constant development, there are moral and ethical imperatives that are eternal. The Torah is the true source of these standards for our bahvior.
