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This week we began the third book of the Five Books of Moses, Leviticus. The English name comes from the Greek Levitikon, or things pertaining to the Levites, a tribe which includes the priests, who are the major actors in this book. The Hebrew name for this book is VaYikra (“And He (the Lord) called”), referring to the first words of the parasha: “And the Lord called to Moshe/Moses and spoke to him from the Tent of Meeting” (Leviticus 1:1). Another name for this centrally located book is Torat Ha-Kohanim or The Instruction Book for the Priests.
Leviticus has only two stories. The rest of the material, starting with this week’s parasha, are laws and instructions of all sorts about sacrifices, called korbanot (singular = korban) in Hebrew. The root of korban is the same root for the Hebrew word meaning to draw closer. Our storyteller makes a very important point about the whys and wherefores of sacrifices as being ways to become closer to the Divine.
Traditionally, the biblical book that small children first learned was the book of Leviticus, rather than the first book, Genesis, which is chock-full of great stories. Instead they started with Leviticus, filled with arcane and detailed descriptions of slaughtering and the sacrificing of animals as burnt offerings in the Tent of Meeting, on all different sorts of occasions, for all different sorts of reasons. Why? The tried and true explanation was that the laws of purity — that is, becoming pure after some type of misdeed for which one would present a burnt offering — were taught to the pure, that is, to little kids, who haven’t yet been around long enough to accumulate many sins. But more likely, it is probably because this book has laws that have practical application in Jewish daily life. For example, the dietary laws are found in Leviticus, the laws governing sexuality (who is OK to sleep with and who is forbidden) are also found in this book, and so are the laws describing what to do on each festival.
Another really important theme of this third book of the Torah is the idea that ritual laws (that are hard to justify) and ethical/social laws are all bound up with each other — neither is more or less important than the other. That is, the mitzvot (commandments) given for proper behavior between people and God are no more and no less elevated or precious than the mitzvot between one person and another or one group of people and another. This is where we get the fine print of what it means to be a Jew and what it means to be in relationship with God: the role of the Jew is to sanctify God’s name and God’s existence in the world. Leviticus describes how we do that with this system of korbanot/sacrifices.
Three more points:
1. We begin VaYikra just days before the great spring holiday of liberation, Pesach/Passover. One might think that the parasha to be read around Passover time would be the one describing the Exodus. But, no, we are here in Leviticus. What could the connection possibly be? For many Jews who observe the rituals of Pesach strictly, there are a bunch of laws governing how to rid our homes of chametz (any food product made from wheat, barley, rye, oats, spelt, or their derivatives, which has leavened (risen); flour from any of these five grains that comes in contact with water will leaven and is forbidden to eat or derive benefit from unless fully baked within eighteen minutes, which matzah is). In a certain way, the laws surrounding chametz are as mysterious as the laws of Leviticus. We say we are observing the chametz restrictions to remember the Exodus…. but the extent and severity of the laws governing Pesach observance have a lot in common with the detailed descriptions of the sacrifices in Leviticus.
2. The anthropologist Mary Douglas wrote a book in 1998 called Leviticus As Literature. It isn’t an easy read, but it is fascinating and has a unique perspective. Here’s how the book opens:
Leviticus is usually put into a kind of glass cabinet: it can be looked at, respected and wondered at, but the real heart of the religious is presumed to be found in other parts of the Bible, especially Genesis, Exodus, and Deuteronomy, and the writings of the psalms and prophets. The tradition does Leviticus wrong. This study’s aim is to reintegrate the book with the rest of the Bible. Read in the perspective of anthropology the food laws of Moses are not expressions of squeamishness about dirty animals and invasive insects. The purity rules for sex and leprosy are not examples of priestly prurience. The religion of Leviticus turns out to be not very different from that of the prophets, which demanded humble and contrite hearts, or from the psalmists’ love of the house of God. The main new feature of this interpretation is the attitude towards animal life. In this new perspective, Leviticus has to be read in line with Psalm 145:8-9: The God of Israel has compassion for all that he made…the more closely the text is studied, the more clearly Leviticus reveals itself as a modern religion, legislating for justice between persons and persons, between God and his people, and between people and animals.
You've read Leviticus, now play the video game!
3. If Mary Douglas is a little too thick, you might consider downloading a brand-new digital game called Leviticus! Here’s the review in Tablet magazine.