A Thought on Parshas VaYikra
A Thought on Parshas VaYikra
"...v'im haKohen haMashiach yech'eta..."
"...and if the anointed Kohen should sin..." (4:3)
We have begun the third book of the Torah. It deals with the sacrificial order in the times of the sacred beis ha'mikdash. We learn about the offerings which were brought at different times and under various circumstances.
Our parsha begins with the law of the High Priest who errs and how he must atone for this. The verses then proceed with similar remedies for the collective errors of a community, of a king, and of an individual. Each has a sacrificial formula to offer in attaining atonement. Each of the latter three is also given a means of slicha - forgiveness (verses 20, 26, 31-5).
The Kohen, however, is not presented with a means of slicha. Whereas our verse includes him in an atonement process, the more subjective fulfillment of being granted forgiveness is absent from the parsha. What sets him apart from his brethren who are promised slicha?
Rabbeinu Chaim Paltiel wonders about this and offers another original thought. The Kohen Gadol is more than just a public figure. He is more than a commoner who follows, and more than a king who leads. He is there to instruct and to inspire. He is perceived by the Jewish nation as a symbol of active piety and righteousness, and ideally, he lives up to their expectation. He serves HaShem and is the one who facilitates atonement on the most sacred of days. He is the High Priest, the anointed one.
People turn to the Kohen Gadol with awe and reverence. They look to him as a guide. When he errs, even by accident, and commits a sin, this has a profound and devastating impact on people. Their emblem for piety and sanctity of spirit has become tarnished. This wounds the collective anima of the nation. This bruises their spirit.
Whereas the Kohen Gadol is afforded the right to atonement, which he deserves along with all others who err, he cannot fully achieve slicha through his offerings, for his sin has affected others deeply. The taint of his sinful mistake lingers among the nation and bringing atoning offerings does not bring about forgiveness at the level of his misdeed. His error has more profound ramifications.
Rabbeinu Chaim Paltiel suggests that what we are dealing with here is chillul HaShem - a degradation of the concept of all which is Sacred. For the sin of chillul HaShem, he notes, Chazal have told us (Avos 4:4) that "whether intended or inadvertent, all are liable for the effects of chillul HaShem." He notes that in the twelfth mishna in that same chapter, we are told that "shiggas talmud oleh zadon" - there are times when accidental error is tantamount to willful sin. This is the case of the learned, pious High Priest who errs. His mistake is treated like a more serious offense, because of the impact it has on those who need to see him as a model of pious devotion.
I spoke recently for a group of rabbonim on bringing spirituality to their communities. We are entitled to believe that our rabbinic leaders are persons of piety who live consecrated lives of serving HaShem. We need them to fill this expectation. We need role models to inspire us to bring kedusha down into our own lives. As Rabbeinu Chaim Paltiel laments, if we do not see a constant devotion to walking the holy path, any one of us might end up saying "if even he cannot do it right, how can I expect piety of myself?" That is chillul HaShem.
Wishing you a devout Shabbos. D Fox
"...v'im haKohen haMashiach yech'eta..."
"...and if the anointed Kohen should sin..." (4:3)
We have begun the third book of the Torah. It deals with the sacrificial order in the times of the sacred beis ha'mikdash. We learn about the offerings which were brought at different times and under various circumstances.
Our parsha begins with the law of the High Priest who errs and how he must atone for this. The verses then proceed with similar remedies for the collective errors of a community, of a king, and of an individual. Each has a sacrificial formula to offer in attaining atonement. Each of the latter three is also given a means of slicha - forgiveness (verses 20, 26, 31-5).
The Kohen, however, is not presented with a means of slicha. Whereas our verse includes him in an atonement process, the more subjective fulfillment of being granted forgiveness is absent from the parsha. What sets him apart from his brethren who are promised slicha?
Rabbeinu Chaim Paltiel wonders about this and offers another original thought. The Kohen Gadol is more than just a public figure. He is more than a commoner who follows, and more than a king who leads. He is there to instruct and to inspire. He is perceived by the Jewish nation as a symbol of active piety and righteousness, and ideally, he lives up to their expectation. He serves HaShem and is the one who facilitates atonement on the most sacred of days. He is the High Priest, the anointed one.
People turn to the Kohen Gadol with awe and reverence. They look to him as a guide. When he errs, even by accident, and commits a sin, this has a profound and devastating impact on people. Their emblem for piety and sanctity of spirit has become tarnished. This wounds the collective anima of the nation. This bruises their spirit.
Whereas the Kohen Gadol is afforded the right to atonement, which he deserves along with all others who err, he cannot fully achieve slicha through his offerings, for his sin has affected others deeply. The taint of his sinful mistake lingers among the nation and bringing atoning offerings does not bring about forgiveness at the level of his misdeed. His error has more profound ramifications.
Rabbeinu Chaim Paltiel suggests that what we are dealing with here is chillul HaShem - a degradation of the concept of all which is Sacred. For the sin of chillul HaShem, he notes, Chazal have told us (Avos 4:4) that "whether intended or inadvertent, all are liable for the effects of chillul HaShem." He notes that in the twelfth mishna in that same chapter, we are told that "shiggas talmud oleh zadon" - there are times when accidental error is tantamount to willful sin. This is the case of the learned, pious High Priest who errs. His mistake is treated like a more serious offense, because of the impact it has on those who need to see him as a model of pious devotion.
I spoke recently for a group of rabbonim on bringing spirituality to their communities. We are entitled to believe that our rabbinic leaders are persons of piety who live consecrated lives of serving HaShem. We need them to fill this expectation. We need role models to inspire us to bring kedusha down into our own lives. As Rabbeinu Chaim Paltiel laments, if we do not see a constant devotion to walking the holy path, any one of us might end up saying "if even he cannot do it right, how can I expect piety of myself?" That is chillul HaShem.
Wishing you a devout Shabbos. D Fox
posted by Rabbi Dr. Fox at 6:06 PM
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