Rabbi Dr. Sanford H. Shudnow
This week’s Torah portion is Vayikra: Leviticus 1:1 — 5:26
In large measure, Sefer Vayikra — the Book of Leviticus — deals with expiation of sin, not a very popular subject in modern society. We moderns seem to prefer to use illness, neurosis and so on, as an excuse for wrongdoing. Antiseptic terms are seemingly acceptable to us, but not sin. Sin is a religious or theologically oriented term and concept. Yet the Torah is filled with this concept and its antidote, in order to rid ourselves of it. The goal? The formation of a holy community — kehillat kodesh.
A significant prayer for the community is recited every Shabbat morning. It begins, “May God who blessed our ancestors, Abraham, Isaac and Jacob … bless this entire congregation together with all holy congregations (kehillot ha-kodesh).”
Torah and mitzvot (commandments) are the Jewish antidote to sin. Doing a mitzvah is hitting the bull’s-eye. Missing it is the sin. The word Torah itself comes from the same three-letter Hebrew root as parent, teacher, guide and to shoot. When one practices Torah and its commandments, he or she is attempting to hit the target that God has set out for us.
Of course, the Torah provides for us the method for atoning for sin, resulting in its expiation.
The opening Torah portion of Vayikra begins with the practice of offering korbanot — sacrifices — and continues with sin offerings of the “anointed kohen” — the high priest, followed by community members — the sovereign and individuals. People may become very uncomfortable when mention is made of sin and sacrifices. But when we comprehend that sin is our falling short of the mark, and that sacrifices — korbanot — literally mean our “drawing closer,” in Hebrew to be karov — to be close to Hashem.
An individual, even the kohen gadol — high priest — may sin, but the entire community of Israel is affected even by an unintentional trespass. An earlier Jewish king taught: “Israel is a scattered sheep.” (Jeremiah 50:17) Israel may be compared to a sheep: Just as this sheep, when struck on its head or any of its limbs, all limbs are affected, so too Israel. One sins and all feel — “The one sins and You direct divine wrath at the entire community.” (Numbers 16:22)
The Midrash Leviticus Rabbah continues elaborating on this idea of Jewish corporate responsibility with the famous parable of Rabban Shimon bar Yohai: “This can be compared to persons traveling in a boat. One takes a drill and begins drilling beneath [their seat]. His companions said to him: ‘What are you sitting and doing?’ He responded: ‘What do you care, am I not drilling under myself?’ They exclaimed: ‘But it is our business, because the waters will rise, swamping the boat with us in it!’”
Let’s not shy away from dealing with the problem of sin: It is a religious necessity that is part of the very fabric of human existence and is well-addressed in our religious sources. It should not be softened by euphemisms.
The people of Israel are an entity composed of the sum of its parts. The nation’s name, Beit Israel or Beth Israel, means the House or Family of Israel. We are members of the
same family.
Individuals must be held responsible for their own actions but must also be seen as bearing responsibility as representatives of the whole. We can form, with others, a holy community and ultimately become a “kingdom of priests and a holy nation.”
Rabbi Dr. Sanford H. Shudnow served 22 years as a Navy Chaplain. His last duty station was the National Naval Medical Center, Bethesda, Maryland (now known as Walter Reed National Military Medical Center).
