Tzav

Tzav – Michael Weiger

Michael Wegier is the Executive Director of Melitz, an informal education center located in Jerusalem. He recently spent  5 years in the UK as Director of Program for the UJIA. Michael has been attending Limmud regularly for 25 years and is now involved in Limmud FSU and Limmud Modiin and Beer Sheva.

In most organized communal (as opposed to academic) study of Jewish sources, we pay little attention to chronology. Tanach, Mishna, Gemara, Midrash and other later commentaries are studied with minor regard to the historical context in which they were written. One important exception are the books of Genesis and Exodus. In our times at least, we have seen value in both studying and teaching an historic awareness of the developing narrative of creation to Abraham and Sarah's dynasty to slavery to redemption and to the giving of Torah.

It is only when the book of Leviticus starts that we become disorientated from a storyline perspective. In fact there will only be very minor coverage of the historic developments of the 40 years in the desert. The Torah now begins a new approach to teaching and generations of Jewish teachers (with exceptions) will adopt the approach of theme oriented Jewish education as opposed to narrative induction.

As has often been noted, many traditional communities were never bothered by the lack of historic context. Children started studying Torah with the book of Leviticus and not Genesis. Can we imagine teaching fresh, new students about the many sacrifices that occupy the text for the coming couple of months?  The logic behind this approach is straightforward. Why bother children with the (mis)deeds of our ancestors or the deeply challenging theology of the flood? Instead they can learn how the ancients "did" Judaism and then they can adapt it in a post sacrificial society through prayer, ritual and community. This approach may not work for us but we can admire its internal logic.

In our Parsha let us explore the example of the Zevah Sh'lamim - the well being offering. It stands out from other offerings like Guilt and Sin in at least two key respects. It is not performed by the priests alone in that the person who is making the offering actually takes part in the ritual. Secondly, part of the offering is eaten by the offerers themselves.

What are we to make of the expression Sh'lamim? The root of the word (like Shalom) allows for meanings such as peace, wholeness, completion, perfection and more. I appreciate a commentary I once heard which distinguished between the two types of Zevach Sh'lamim that were offered. One type sees wholeness as an achieved state. The person is effectively giving thanks for all they have. Not necessarily a specific issue in mind but a general appreciation of God's grace. The second type is a request. It is the offering of one who lacks wholeness and seeks the solace and comfort that the ritual may help advance.

I find myself identifying with this type of sacrifice. The notion of identifying a sacrifice or a prayer (in our age) with a specific event or situation suggests the type of personal religious experience that alienates. The Zevach Shlamim' speaks to the broader situation within which all human beings can locate themselves. We are either "whole" with ourselves or we are in search of "completion". In either way, participating in a sacrifice/service is a way to prevent the isolation of the experience and for a short while at least, make it communal business.