April 4th: Vaykra
THIS WEEK IN THE TORAH
Rabbi David E. Ostrich
The Book of Leviticus (in Hebrew, Vayikra) seems to be a handbook for the Kohanim, the Priests. In fact, the Greek name, Leviticus, comes from the Hebrew for the Levites, the priestly tribe whose members have the responsibility of maintaining the holy Tabernacle and conducting the worship rituals.
Tradition holds that the Kohanim, Aaron and his sons and male descendants, were the officiants at worship for both the Tabernacle (Tent Temple) and later the Temple in Jerusalem. The rest of the Tribe of Levi assisted them, chanting psalms, taking care of the sacrificial animals and foodstuffs before they were sacrificed, and carrying the (already wrapped up!) holy vessels when the Israelites moved from place to place. This is the traditional view, and it is reflected in the three categories of Jews and the order in which they are called up for Aliyot to the Torah: Kohanim first, Levi’im second, and Yisra’el (regular Israelites) third.
However, the actual Torah text is not so clear. Some passages speak of the entire Tribe of Levi officiating at religious rituals, while other passages specify that only a subset of the Levites, the Sons of Aaron, officiate. Then there are questions about whether all sacrifices have to be performed by priests. Some passages suggest that individual Hebrews offered sacrifices for family worship settings—and only traveled to the Tabernacle for some holy days. Many modern scholars believe that these discrepancies/differences reflect an evolving religious culture and developing law—and some ancient give-and-take on how God is to be worshipped properly and who should be in charge.
In any event, the priests seem to be in a privileged position. They get to be the important ones in worship, they wear special and exalted clothing, and they get some of the foodstuffs the Israelites bring to worship the Lord. They have status and sacred power—and are often the experts the people consult for medical, legal, moral, and ritual matters.
However, privilege can often be a burden. First, while the Priests got to eat part of the sacrificial meals, they were dependent on the donations of the Israelite worshippers. There are passages in the Talmud reflecting how hungry they could be, waiting for the donated food to be cooked and available. Second, in order to work—and get that food, they had to maintain a state of ritual purity. This was not a matter of hygiene but a very strict separation from all kinds of de-purifying situations that crop up in daily life. And they were not allowed to marry divorcees. Third, the priests were not given a territory like the other tribes, and they were not able to raise crops and livestock. They were dependent. Fourth, as the population increased and the number of Kohanim increased, there was not enough Temple work for everyone. The Talmud describes families of Priests traveling to Jerusalem for six week “shifts” that only came a time or two during the year. Perhaps all hands were on deck for big holy days with lots of worshippers, but, other than the High Priest and his immediate family, the Priesthood was not a full-time job, and the Kohanim had to provide for their families in other, non-sacred ways.
In other words, rather than seeing the Kohanim and perhaps Levites as high-status aristocrats, perhaps they are better understood as public servants.
This is the point of Rabbi Jessica Kirschner in her recent Ten Minutes of Torah essay for ReformJudaism.org (or URJ.org). Clearly thinking about modern civil servants who are lately being vilified in some quarters, she speaks of the dedication and professionalism of the Israelites who crafted and assembled the Tabernacle. That was for last week. This week, we need to continue our appreciation and add the Priests and Levites who took what the Israelites prepared and offered and then made the holy system work. Their work was challenging and often quite dirty (slaughtering and butchering sacrificial animals), and yet it was crucial for the relationship of all Israel to God. Their diligence and efforts deserve our appreciation.
This brings me to a personal mea culpa moment. Years ago, I heard a local politician being criticized as a “career politician,” and I nodded my head in agreement. He had served in the state legislature for many years and was now seeking local elective office as a township supervisor. “Get a real job,” the critique seemed to say, and, I am embarrassed to say, I agreed.
A few years later, I ran into an old college friend, one whose brother had become a nationally known politician. In speaking of her brother’s fame, success, and eventual electoral defeat, she revealed a poignant insight from his experience. Though he was well-schooled in the rough and tumble of politics—and could “take a punch,” his feelings had really been hurt when an opponent criticized him for being a “career politician.” Politics had turned out to be his career, but he saw his role in terms of public service. He had started out on the local level and found that he was able to contribute to and improve his community. Then he ran for higher office and again found success and a sense of purpose. As he advanced to higher and higher offices, he continued this form of Tikkun Olam and eventually served with great distinction in Washington. Yes, he had been at it a long time, but his “career” had been for the purpose of public service. He had not pursued the work for personal aggrandizement and had eschewed more lucrative or less demanding professional opportunities in order to serve his community and nation. He understood the rough nature of political rhetoric, but it still hurt him that someone would not acknowledge his public service, his big-hearted and enthusiastic efforts and sacrifices for the common good.
When I heard this story from my friend, I realized that I had fallen into a conceptual trap. Yes, the local “career politician” had spent a long time in elected office, but he was not running a swindle. He kept at it because he cared about his community and kept finding success in the legislative and election processes. In fact, after retiring from public life, he continues as a volunteer, building a better community and a better tomorrow. He is a good and generous man, and, even if one disagrees with some of his opinions, the generosity of his spirit and his efforts for the common good should never be disparaged.
Fortunately, I never spoke aloud my agreement with the unfair criticism, but I regret (and repent) that logical and moral lapse. So, every time I see this local public servant, I squeeze his hand a little firmer in appreciation. Those who devote themselves to public service deserve our respect and appreciation. Like the ancient Priests, it is not their status or position or titles which distinguish them. It is their work and the energy they bring on our behalf.