Drew Barrymore Makes You Want to Call Your Best FriendBy Gerri Miller
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As we sit down at our seder tables, I invite you to talk about what rituals you treasure in your life, and why they are important to you. Are they something you inherited or something you made up? How do you feel when you do those rituals?
The G-dcast storyteller tells us this week to “Keep That Fire Going!” Parashat Tzav is filled with how-to instructions on the burnt offerings which the Israelite priests are to offer to God in the holy Tabernacle, and later, the Beit HaMikdash (Temple) in Jerusalem. It is a precise manual of what the priests must wear, where they must bathe, how they must mix ingredients for offerings of meal (flour), who can and who must eat the offering, where, and how. It tells us the quantities of meal that should be used, which pots to cook the offerings in on the altar, which animals should be offered up and which parts may and may not be eaten, exactly where the priests should put their hands when slaughtering the animals, what to do with the blood, what the ceremonies of consecration must be like, how many days, where, and many more details.
Get the picture?
The minutiae remind me of Cooks Magazine, when someone is deconstructing a recipe you have made many times, like buttermilk biscuits, and then it gives you several pages of detailed instructions that are much more complicated than you thought the recipe warranted. Seems like way, way too much information, or TMI.
With Tzav, however, the detailed instructions seem different because we are dealing with the holy, the sanctified. All peoples have realms of sanctity in their lives, even if they don’t readily recognize them as such. And once you get into making something holy or set apart, you become involved in the performance of a ritual. Even the way we say that, “performing a ritual,” implies that we are doing something with a heightened awareness that is different from just doing something, like doing the laundry, doing dishes, or taking a shower. “Performing” implies we are acting in a way that is prescribed, with a script, a set of words and actions that are not spontaneous and not our own. Last week, we talked about ritual when we began the book of Leviticus, because that’s what this book is all about. Look at the lens through which Rabbi Nancy Kreimer considers our parasha and ritual in general. She mentions some of the same scholars we referenced last week, Arnold Eisen and Mary Douglas.
The most ritual-filled meal of the year will be celebrated on Monday night, the 14th of Nisan, this year corresponding to March 25. The Pesach (Passover) seder has 15 steps, corresponding to the 15 stairs leading up to the Holy of Holies in the Beit HaMikdash/Temple in Jerusalem. These are the very steps on which the Levites (for whom the book of Leviticus is central) would sing as they walked up to the Holy of Holies.
Turns out that as we sit around the seder table telling the story of our ancestors leaving the slavery of Mitzrayim (Egypt), we are also imitating the behavior of those priests of long ago and their complex rituals of sanctification. As Rabbi Kreimer points out in the article linked above, Catholics incorporate rituals into their Mass as congregants ingest the Eucharist, symbolic reminders of the body and blood of Jesus, who is also called the Lamb of God. Jews incorporate our particular symbols in the ritual foods we eat at the seder — matzah, maror, charoset, eggs, etc. — to remember, sacrilize, and sanctify the experience of liberation from bondage, of yitziyat mitzrayim (leaving Egypt), brought out by the strong arm and outstretched arm of the Holy One.
I wish you a very sweet and joyous Pesach and a seder filled with songs of thanksgiving, with free-wheeling discussions of what it means to be free, with questions galore (many of which cannot be answered simply), and with special connections to family and friends….and of course, a splendid Pesach meal! Happy Pesach!!
Last week, we read in some detail about the building of the Ohel Mo’ed, the Tent of Meeting, aka the Miskhan, aka the Dwelling Place of the Divine. In this week’s parasha, called Tetzaveh, we read the elaborate descriptions of the clothing that the priests must wear when they serve God.
Our storyteller from G-dcast comments that the Torah is often sketchy about details we would like to know more about. But here, in describing the clothes of the priests, “the Torah goes into OCD mode” — there are so many precise and detailed descriptions, one might think that God was instructing Ralph Lauren on his new fall fashion line.
Besides the ephod and the breastplate of decision (see Exodus chapter 28 verses 6-21), where gorgeous precious stones are enumerated (carnelian, chrysolite, emerald, turquoise, sapphire, amethyst, jacinth, agate, crystal, beryl, lapis lazuli, and jasper), I love the description of the hem of the priests’ robes (verses 33-35).The yarns to be used are blue, crimson and purple; the design specifies embroidered pomegranates, and they are to be placed all the way around the bottom hem. And then, in between each pomegranate, there is to be a golden bell attached, a real bell, which will produce sound as the priest moves. Sounds exquisite, on par with the clothes the women of Downton Abbey wear when they visit their cousins’ castle in Scotland! In our own times, the highest ranking priests of the Catholic Church wear sacral vestments that are in the tradition of these ornate, highly decorative and expensive garments.
This leads us to ask some questions about both the Torah’s descriptions and why so many religious traditions dictate the exact kind of clothing to be worn when one is serving God. Why is it so important to know about the sash, the turban, the robed tunic, the exact colors, and what fabrics need to be part of the clothing? And further, why should God care so much about what the Priests wear when they perform the ritual sacrifices on behalf of the people? When a Catholic worshipper of today goes to church and witnesses the Mass performed by richly garbed cardinals (or even the Pope), how does the clothing worn by the priests impact the experience of the worshipper?
As we approach the next book of the Torah, the book of Leviticus, we will see that many prescribed rituals fall into the “OCD” mode, as the video’s storyteller says. Look at the instructions for the sacrifices in Exodus 29 verses 19-21. This is what the priests, in their finery, must do: they must “…slaughter the ram and take some of its blood and put it on the ridge of Aaron’s right ear and on the ridges of his sons’ right ears and on the thumbs of their right hands and on the big toes of their right feet; and dash the rest of the blood against every side of the alter round about.” Wow! Talk about precise instructions that are pretty inscrutable. Here we have it in abundance.
Even though Jews no longer offer animal sacrifices, we still have laws that are considered puzzling and have no obvious purpose. Those laws are known as “hukkim” as opposed to laws which make some common sense, which are known as “mishpatim.” A mishpat (single form of mishpatim) is something like “don’t steal” or “don’t kill.” The sorts of laws in the category of hukkim are like the laws of kashrut, dietary restrictions for keeping kosher. We just do them (if we want to be observant) because they were commanded, not because they necessarily make sense or make society work any better.
Before we leave the parasha of Tetzaveh, with its opening focus on the clothing of the priests, I also want to acknowledge the lovely coincidence that the Torah reading points to the holiday that comes on its heels — the joyous holiday of Purim, which falls on the 14th of Adar, which is the evening of February 23 through the 24th this year. Parashat Tetzaveh and Purim both have clothing and costumes interwoven in them. One of the fun aspects of the Purim festivities is dressing up in costumes and disguises. This is our topsy-turvy festival where nothing is what it seems. In Hebrew, the word for clothing is beg’ed, the root, b.g.d. This root also forms the word bag’ad, to betray or lie. Think of it this way: when we wear clothes, we cover-up our bodies and a “cover-up” is also used to describe hiding something, not being transparent, maybe even betraying someone’s trust. On the holiday of Purim, we masquerade; we put on costumes to appear to be someone other than ourselves. What is it about covering up or hiding oneself that is so central to this festival? And what is it that the clothing of the priests is covering up, if anything?
Wishing you a very merry Purim!!