The first chapter (VaYikra 9) of
parshas Shmini (eighth – (שמיני
describes the investiture of Aharon as Cohen Gadol. This took place on the
eighth day of the dedication of the Mishkan. Chronologically it follows after
the narrative in parshas Pekuday. The Chumash however pauses to describe the
various types of sacrifices some of which are to come when the story resumes. The
inverstiture also runs concurrently with the account of the tribal inaugural
offerings in parshas Naso (BaMidbar 7). A substantial amount of text in the
Chumash is devoted to this topic and I'd say that it probably ends with the
induction of the tribe of Levy into sacred service in parshas B'halosacha
(BaMidbar 8). At that point the narrative segues into the entry of the children
of Israel into the Holy Land.
The climax of the story of the Temple seems to be the
installation of the High Priest. After Aharon is installed various sacrifices
are to be offered in preparation for the appearance of Hashem to the nation, as
it says in the Chumash, "for today Hashem will appear to you (Pl)",
(VaYikra 9:4). The sacrificial rite is enumerated. A number of animals are
brought on behalf of Aharon, the Cohen Gadol, and others are brought on behalf
of the nation. Some are to be entirely consumed by the fire on the altar. The
Chumash specifically mentions slaughtering them, sprinkling the blood, and
describes their butchering in detail.
This entire sacrificial ceremony
tends to leave the reader befuddled. However, based on tone and context, it is
a joyous component of a very happy occasion. After the sacrifices are placed on
the altar, Aharon raises his hands and blesses the nation, "May Hashem
bless you and keep you, may He shine His face on you and give you grace, May He
lift His face toward you and give you peace". Moshe and Aharon then enter
the sanctuary of the Mishkan and upon exiting Moshe blesses the nation saying,
"may the serenity of the L-rd our G-d be upon us, and the labor of our
hands should benefit us, and the labor of our hands should be of benefit".
At this point the glory of G-d appears to the people. Fire comes from before
Him and consumes the sacrifices. The people see this spectacle then fall on
their faces and shout in rapture. The whole scene is one of euphoria.
The difficulty remains as to how
we are to understand the sacrifices. The Tanach clear sees them as generally
adding enthusiasm to observance and in this case specifically. During the
dedication of the Temple
by King Solomon it is cheerfully recounted that the regular altar was too small
to accept the burnt offerings and other sacrifices that were brought (Kings 1
8:64). A quandary is found in penitential Psalm 51. It concludes with the burnt
offering that will be brought even though it earlier states that G-d does not
desire sacrifices.
In truth the desire for blood
rituals has passed. Many people find difficult the fourth chapter of Mesechta
Tamid which details the butchering of the daily offering. So to has dimmed some
aspects of the glory of a warrior. Many have difficulty with the passionate
expression in the Psalm 110:6, "he will judge nations by filling them with
corpses, He will crush many heads on the ground". Rather the prevailing
attitude is that a victory that comes over a mountain of dead bodies cannot be
celebrated. What does remains is the elation that comes to man from things that
are not inherently holy.
A wedding provides an example. It
typically starts with light refreshments of cake and soda, which brings some joy,
even though it is not really holy. The chupa, which is holy, follows and adds drama.
At the conclusion of the ceremony there is singing which is truly joyous.
People then sit down for a meal but only eat the appetizers. This mellows the
joy. The newlyweds then enter the hall and very joyous dancing breaks out.
People than return to the tables and eat the main course further elevating the
celebration. At the meal's conclusion the dancing resumes with the couple,
their parents, and rabbis. Guests will perform to entertain the new couple. It
is at this peak that euphoria occurs.
There is a similar process of
elevation in the Hallel (הלל).
Psalm 113, the first, is only recited. Psalm 114, which follows, is often sung.
The ideas contained in the Psalms are holy but, the melodies, while pleasing to
man, are not. However, they add beauty and depth. Psalm 115 is split. The first
half is recited; however drama is added through repetition of grammatical forms
and phrases. ". . . eyes that have but see not. Ears they have but hear
not", etc. Another is, "Israel trusts in Hashem, their help
and their shield he is. The house of Aharon trusts in Hashem, their help and
their shield he is". The second half is often sung and is very rhythmic.
Rhythm and rhyme are not sacred in and of themselves but never the less are
vehicles for sanctity. Psalm 118 which concludes is replete with literary
devices. In it the climax is reached with the chanting of the verse,
"Please Hashem, deliver please. Please Hashem, success please". So to
speak G-d appears to us in the euphoria of this line.
We learn from all of this is that
religious rapture is a step by step elevation. Sanctity is mixed with things
that are ordinary or perhaps even vulgar, but never the less give joy to man. In
the end G-d appears to us in the zenith of our joy.
Discussion
of revelation of heaven through joy
:אזכור הכבוד של תורמים ליד יוסף
אבי מורי פיליפ שרייבר
יוחנן הולצברג
אברהם שמרלר
For Donations and dedications Phone in Israel
08 / 979 1824
In Memory of my great grandfather
Yoel Leib Booth ז"ל
לע"נ סבא רב יואל לייב בן אליהו
ז"ל
5 Sivan 5699 ה סיון תרצ"ט
