What do the Temple sacrifices have to do with us? The Temple has been destroyed, and we are no longer required to bring sacrificial offerings. Even Rambam claims that the sacrifices had no essential value other than to uproot the idol worship that was prevalent among the Israelites.
Nevertheless, it seems that in all the years since the destruction of the Second Temple we have not been as close to the reality of the experience of the destruction as we are now, due to two types of hatreds that go together hand and hand: gratuitous hatred and the hatred of foreigners.
We are making unbearable national and personal sacrifices, and we are in the midst of continuous mourning.
In the parasha it is written "when a man presents from you an offering to the Lord" (Leviticus 1:2). It seems that it would have been better to write "when a man of you (meaning from among your people) will offer a sacrifice (an animal)". For the sacrifice itself comes from our sacrifice, from within our souls, and we feel as if the national sacrifice we are offering every day and every night, for the past five and a half months (not to mention those that preceded them) is cutting into our living flesh.
In Leviticus 4 it is written: "In the case of a chieftain who incurs guilt by unwittingly doing any of the things which by the commandment of the Lord his God ought not to be done […] he shall bring a sacrificial offering" (Leviticus 4:22-23)
Blessed is the generation whose leader accepts responsibility for his mistakes.
If a leader is willing to admit his sin and accept the forgiveness of his people, there is a reasonable basis to believe that the people of Israel could avoid decline into a culture of hedonism, sin and moral depravity. We could thus reasonably imagine that the personal example of a leader who knows how to take responsibility for his mistakes would seep into the moral fiber of every man and woman among the people of Israel, and would make us better and more worthy.
If there was a leader who acted according to a moral standard which includes taking responsibility and bearing blame, then that leader would in turn be able to raise the entire nation to a higher level of virtue.
A leader who accepts responsibility serves as a personal example and a signpost for the entire nation. The leader could have admitted his human weakness and thus helped the entire nation to deal more successfully with fateful mistakes.
By accepting blame, a leader could teach his people to despise the fake and superficial pride of a leader who claims he is never wrong. Unfortunately, it is difficult to imagine a reality in which our leader does not brush off responsibility for his mistakes, but could instead face his own flawed humanity, striking at sin with a clear conscience, and working for a future in which there are no victims.
And yet there is hope.
In the parasha it is written: "If any member of the community sins unintentionally and does what is forbidden by any of the Lord's commandments" (Leviticus 4: 27). If one person from Israel sins, the whole nation can bear collective responsibility. Indeed, we have sinned: with racism, with discrimination, and by our unfounded pride in our ability to guard our borders. I believe that we are experiencing in this time of war a collective taking of responsibility. Every man and woman, each in his or her own way takes responsibility, whether by volunteering, donating money, protesting to protect the values of democracy, or by participating in the struggle to return the hostages.
In the Haftara for Parashat Vayikra, taken from the book of Isaiah, it is written "Help me remember! Let us join in argument. Tell your version, that you may be vindicated" (Isaiah 44:3). When we stand trial before God, we will stand firmly together. The leader does not take responsibility, so we the people must take collective responsibility.
The spark of faith which makes Israel a better place is possible only when it lies in our hands, and not in the hands of the leader.
It is time to return the power to the people, enabling us to create a stronger and more humble leadership, one that will better equipped to cope with the costs of trauma and loss. Only thus we will be able to fulfill the prophetic promise of liberation which appears in the haftorah: "Even as I pour water on thirsty soil, and rain upon dry ground, so will I pour My spirit on your offspring, my blessing upon your posterity" (Isaiah 44:3).
Translation: Rabbi Sara Cohen
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Naomi Efrat is a Reform rabbi, accompanies and cares for couples preparing for a respectful separation and accompanies couples preparing for a chuppah and kiddushin. Naomi also leads the field of tourism in the reform movement in Israel and manages the reform movement gathering "Esa Einai", which will be held on 31.5.24 at Hebrew Union College, Jerusalem.
Nevertheless, it seems that in all the years since the destruction of the Second Temple we have not been as close to the reality of the experience of the destruction as we are now, due to two types of hatreds that go together hand and hand: gratuitous hatred and the hatred of foreigners.
We are making unbearable national and personal sacrifices, and we are in the midst of continuous mourning.
In the parasha it is written "when a man presents from you an offering to the Lord" (Leviticus 1:2). It seems that it would have been better to write "when a man of you (meaning from among your people) will offer a sacrifice (an animal)". For the sacrifice itself comes from our sacrifice, from within our souls, and we feel as if the national sacrifice we are offering every day and every night, for the past five and a half months (not to mention those that preceded them) is cutting into our living flesh.
In Leviticus 4 it is written: "In the case of a chieftain who incurs guilt by unwittingly doing any of the things which by the commandment of the Lord his God ought not to be done […] he shall bring a sacrificial offering" (Leviticus 4:22-23)
Blessed is the generation whose leader accepts responsibility for his mistakes.
If a leader is willing to admit his sin and accept the forgiveness of his people, there is a reasonable basis to believe that the people of Israel could avoid decline into a culture of hedonism, sin and moral depravity. We could thus reasonably imagine that the personal example of a leader who knows how to take responsibility for his mistakes would seep into the moral fiber of every man and woman among the people of Israel, and would make us better and more worthy.
If there was a leader who acted according to a moral standard which includes taking responsibility and bearing blame, then that leader would in turn be able to raise the entire nation to a higher level of virtue.
A leader who accepts responsibility serves as a personal example and a signpost for the entire nation. The leader could have admitted his human weakness and thus helped the entire nation to deal more successfully with fateful mistakes.
By accepting blame, a leader could teach his people to despise the fake and superficial pride of a leader who claims he is never wrong. Unfortunately, it is difficult to imagine a reality in which our leader does not brush off responsibility for his mistakes, but could instead face his own flawed humanity, striking at sin with a clear conscience, and working for a future in which there are no victims.
And yet there is hope.
In the parasha it is written: "If any member of the community sins unintentionally and does what is forbidden by any of the Lord's commandments" (Leviticus 4: 27). If one person from Israel sins, the whole nation can bear collective responsibility. Indeed, we have sinned: with racism, with discrimination, and by our unfounded pride in our ability to guard our borders. I believe that we are experiencing in this time of war a collective taking of responsibility. Every man and woman, each in his or her own way takes responsibility, whether by volunteering, donating money, protesting to protect the values of democracy, or by participating in the struggle to return the hostages.
In the Haftara for Parashat Vayikra, taken from the book of Isaiah, it is written "Help me remember! Let us join in argument. Tell your version, that you may be vindicated" (Isaiah 44:3). When we stand trial before God, we will stand firmly together. The leader does not take responsibility, so we the people must take collective responsibility.
The spark of faith which makes Israel a better place is possible only when it lies in our hands, and not in the hands of the leader.
It is time to return the power to the people, enabling us to create a stronger and more humble leadership, one that will better equipped to cope with the costs of trauma and loss. Only thus we will be able to fulfill the prophetic promise of liberation which appears in the haftorah: "Even as I pour water on thirsty soil, and rain upon dry ground, so will I pour My spirit on your offspring, my blessing upon your posterity" (Isaiah 44:3).
Translation: Rabbi Sara Cohen
-----------------------------------------------------------------------------------------
Naomi Efrat is a Reform rabbi, accompanies and cares for couples preparing for a respectful separation and accompanies couples preparing for a chuppah and kiddushin. Naomi also leads the field of tourism in the reform movement in Israel and manages the reform movement gathering "Esa Einai", which will be held on 31.5.24 at Hebrew Union College, Jerusalem.