spirit
torah portion
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38
March 15 • 2018
he opening of Vayikra tell us
that God first called to Moses
and then communicated to
him a specific message concern-
ing the sacrificial offerings of the
Sanctuary. Why “calling” and then
“speaking?” Why not cut to the chase:
“And the Lord spoke to Moses from
the Tent of Meeting?”
The talmudic sage Rabbi Musia
Rabbah explains that the Bible is
giving us a lesson in good manners:
Israelites in general and with Moses
Before someone commands another
in particular.
to do something, he must first ask
Moses argues that the Almighty
permission to give the order.
had promised to show His
He even suggests that before
love by means of His Divine
someone begins speaking to
Name, to reveal to him His
another, one must ascertain
Divine attributes and to
that the person wishes to hear
accept Israel as His special
what he has to say. With great
nation. God responds that
beauty, the rabbis suggest
indeed “My face will lead,
that even God Himself follows
I, Myself and not an angel-
these laws of etiquette when
messenger,” and “I shall bring
Rabbi Shlomo
addressing Moses: asking his
you (you, Moses, but not
Riskin
permission before speaking to
the nation) to your ultimate
or commanding him.
resting place.” Moses is not
The Ramban (Nahmanides)
satisfied; he argues that God
takes a completely opposite
Himself, His “face” and not
view, limiting this double language of
His angel-messenger, must lead the
addressing to the Sanctuary specifi-
nation! Otherwise, he says, “Do not
cally: “This seemingly superfluous
take us (the entire nation) out of this
language of first calling and then
desert.” God agrees that although He
speaking is not used elsewhere where cannot be in the midst of the nation,
He can and will lead them, stepping
God addresses Moses; it is used here
in whenever necessary to make cer-
because Moses would not otherwise
tain that Israel will never disappear
have been permitted to enter the
Tent of Meeting, would not otherwise and will eventually return to their
homeland.
have been permitted to be in such
Israel remains a “work-in-progress”
close proximity to the place where
with God behind a cloud and “incom-
the Almighty was to be found.” From
municado.” Our nation, albeit imper-
this second perspective, it is Moses
fect, still serves as witnesses that the
who must first be summoned by God
God of love and compassion exists
and receive Divine permission before
and orchestrates historical redemp-
he dares enter the Sacred Tent of
tion through Israel.
Meeting of the exalted Holy of Holies.
When individuals imbue their
This latter interpretation seems
hearts, minds and souls with love,
closest to the biblical text; Exodus
compassion, kindness, grace and
specifically tells us that whenever a
peace, they cause God to become
cloud covered the Sanctuary, Moses
manifest, enabling them to com-
was prevented from entering the
Tent of Meeting and communicating municate with God “face to face”
with the Divine. Leviticus opens with like Moses. Then the cloud between
Moses’ active intellect and God’s
God summoning Moses into the
active intellect disappears, and Moses
Tent of Meeting, apparently signal-
is enabled to teach and understand
ing the departure of the cloud and
God’s Torah. •
the Divine permission for Moses to
hear God’s words.
Rabbi Shlomo Riskin is chancellor of Ohr Torah
This scenario helps us under-
Stone and chief rabbi of Efrat, Israel.
stand God’s relationship with the
Parshat Vayikra:
Leviticus 1:1-5:26;
Ezekiel 45:16-46:18.
(Shabbat HaChodesh)