No book of the Torah requires greater effort to discover nuggets of contemporary relevance than Vayikra. And no book yields greater gold. Let the mining begin!<\/p>\n
Two paradigm korbanos<\/i> (sacrifices), Olah<\/i> and Shelamim<\/i> highlight our parsha. They differ fundamentally, Olah claiming the stricter feel. Consider that:<\/p>\n So which is a more Jewish korban?<\/p>\n The question may seem strange. Aren\u2019t all sacrifices ipso facto, only Jewish? Surprisingly the answer is no \u2013 for Yishayahu teaches that beisi beis tefilla yikarei l\u2019chol ha\u2019amim\u00a0<\/i>(2)<\/a>, i.e. mishkan\/beit hamikdash<\/i> was open to all nations for proper Divine worship [assuming they mailed their sacrifices to the proper address]. Yet, even as Gentiles were welcome in the beis hamikdash<\/i>, they were to bring only one type of sacrifice. Given the choice between Olah and Shelamim, it would stand to reason, they bring the lighter one, the Shelamim.<\/p>\n Herein lies the unexpected.<\/p>\n Rambam, based on gemara(3)<\/a>, records that gentiles were forbidden to sacrifice Shelamim, and were only to bring Olah. V\u2019nahapoch hu<\/i>! Is it not surprising that the most heilege<\/i> (holy) of sacrifices should be accessible to all, while the most mundane, accessible, and popular of sacrifices, Shelamim should remain off limits for the Gentile?<\/p>\n Let us veer to the beautiful 800 year old Friday night custom of reciting the ballad, Eishes Chayil<\/i> (4)<\/a>. In this paean of praise to the Jewish woman, a troubling line reads \u201cShe seeks wool and linen<\/i> and combines them willingly in her palm.\u201d<\/p>\n Wool and<\/b> linen \u2013 together!? Doesn\u2019t it seem strange that we extol our woman of valor for producing Sha\u2019atnez<\/i>?<\/p>\n Sha\u2019atnez<\/i>, one of the classical chukim<\/i> (apparently irrational laws) of the Torah possesses a particularly troubling paradoxical nature. Sha\u2019atnez seemingly teaches that the synthesis of wool and linen, creates something very destructive. Yet, the Kohen Gadol, Judaism’s model spiritual persona<\/b>, while serving in the Beit Hamikdash, the model spiritual abode<\/b>, was mandated to wear Priestly vestments that are required<\/b> to contain the forbidden mixture.<\/p>\n In a remarkable insight, Rav Hirsch (1808-1888), teaches that pure physical existence requires two things: self-preservation and perpetuation. Linen, emerging from the plant kingdom, is a paradigm of the purely material. Wool however, emerging from the animal world, represents the notion of nefesh<\/i>, the spark of spirituality. (5)<\/a> Sha\u2019atnez reflects the collision of two antithetical worlds, its prohibition, a necessary separation between the physical and spiritual. A garment possessing Sha\u2019atnez blurs this distinction and violates the physical\/spiritual Mason Dixon line. Sha\u2019atnez thus serves as a reminder for us to ennoble our neshamos above our mundane physical desires.<\/p>\n Hopefully, the careful reader might be upset by now. Does this sound Jewish – or Puritanical? Are the spiritual & physical exclusionary realms, separated by so wide a chasm for never the twain to meet? Consider the Shema<\/i>. Twice a day, we prod ourselves to serve God bechol levavcha<\/i>, with \u201call our hearts\u201d. Chazal understand hearts<\/i> as inclinations. Love God with your good (yetzer tov<\/i>) and evil (yetzer hara<\/i>) inclinations – an apparent oxymoron?<\/p>\n Nothing less than the essential tour de force of Judaism is at stake here. We do not serve G-d with our spiritual nature and squelch our physical desires. (6)<\/a> Admittedly, that might be easier, more convenient and at times necessary in one\u2019s spiritual development. The ultimate goal however is to consecrate very aspect of our existence. To paraphrase the Kotzker, we must let God in everywhere; we must strive \u201cTo see a world in a grain of sand and a heaven in a wild flower\u201d. In short, we must create holy harmony in all our worlds. (7)<\/a><\/p>\n Therefore, the Kohen Gadol the spiritual paradigm of the Jewish people, must<\/b> wear sha’atnez, for he is obligated to harmonize the dissonance of both worlds(8)<\/a>. On our holiest day of the year, Yom Kippur<\/i>, the High Priest may not serve unless he is married, for even then he may not secede from the physical world.<\/p>\n Who is the High Priest(ess) of the Jewish home – the one who teaches our Jewish children that that beautiful holistic harmony between all things spiritual and physical? Indeed it is that holy synthesis of wool and linen, the harnessing of passions, talents and creative urges in the collective service to the Almighty that is the ultimate praise of the eishes chayil<\/i>.<\/p>\n We return to our holy Shelamim. An Olah speaks of a completely separated realm (kulo kalil kulo l\u2019Hashem<\/i>). Only the Jew can bring Shelamim, which requires eating and partaking of the consecrated meat \u2013 simultaneously imbibing and infusing sanctity. Armed with the power of Torah, he is ready and able to consecrate the material – ready to create a holistic holiness in God\u2019s beautiful world.<\/p>\n Good Shabbos,\u00a0Asher Brander<\/p>\n FOOTNOTES<\/span>: <\/a>2. Yeshayahu, 56:7<\/p>\n <\/a>3. Rambam, Maaseh Hakorbanos, 2:3 based on Menachos 73b<\/p>\n <\/a>4. Eishet Chayil<\/i> (Proverbs 31:10-31) is customarily recited before kiddush<\/i> on Friday night. The explanations of why we recite these verses specifically on Friday night vary with the interpretation given for the meaning of the text. Breishit Rabbah<\/i>, describes the Jewish people as the marriage partner of the Shabbat. We therefore welcome Shabbat with the recitation of these verses. Midrash Mishlei<\/i> and the Gra<\/i> explains that Eishet Chayil refers to the Torah. Since the Torah was given on Shabbat and Torah study is a central feature of Shabbat, it appropriate to recite the praises of the Torah. Zohar interprets Eishet Chayil<\/i> as a reference to our relationship with G-d. Eishet Chayil<\/i> can therefore also be seen as a way to welcome the Shechina<\/i> into our homes on Shabbat. According to the Metzudos, Shlomo Hamelech wrote Eishes Chayil in honor of his pious mother. Thus, it is a tribute to the Jewish mother.<\/p>\n <\/a>5. In the absence of the Torah, the Talmud declares, many noble traits would be discerned by observing animal behavior. The cat is modest and the ant industrious, while the penguin is exceedingly loyal (my addition).<\/p>\n <\/a>6. Consider this amazing story in the gemara that highlights this point. Post destruction of the Temple, the Sages prayed to God for the capture of the Yetzer Hara<\/i>.<\/p>\n They prayed for mercy, and he was handed over to them. God said to them: \u201cRealize that if you kill him, the world goes down\u201d. They imprisoned him for three days, then looked in the whole land of Israel for a fresh egg and could not find it. (for all of procreation had ceased even amongst the animals). Thereupon, the Rabbis said: \u201cWhat shall we do now? Shall we kill him? The world would then go down.\u201d<\/i><\/p>\n\n
\n<\/a>1. The zivchei shalme tzibbur<\/i> was brought on Shavuos but was not eaten taken on the characteristics of an Olah.<\/p>\n