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By Rabbi Joshua Kullock,
Comunidad Hebrea de Guadalajara, Mexico

Translated by Inés Baum - Proofreading by Ellen Zindler

The third book of the Torah is probably one of the books that raise more questions for modern man. Even Sefer Bereshit, with its stories about World Creation and the Flood in Noah’s times, seems simpler, and although it may raise doubts and questions concerning the veracity of the stories and the concept of “truth” itself, we usually feel more comfortable with those tales. In contrast, Sefer Va-yikra (and especially the first parashiot in the book) spreads out hundreds of details and descriptions of diverse offerings and sacrifices which the People had to bring to the Tabernacle, pointing out the breach existing between the traditional and consecrated text and the modern and disconcerted reader.

There is no doubt therefore, that the third book of the Torah clearly displays the fact that modern man and biblical text do not always speak the same language. Whenever this happens, we usually resort to the instructive translation of the texts, trying to invest traditional concepts with new clothing and approximations.

Nevertheless, this job of conceptual translation presents some problems, since more than once, such an undertaking becomes a purely cognitive or intellectual exercise. That is, concepts which appeal to a practical response in the biblical text, lose such condition when “translated”, in order to enhance rational and/or informative aspects. Consequently, for instance, modern readings of Korban (offering) emphasize in general the essence of the rapprochement between man and God (let us recall that Korban comes from the Hebrew root meaning “closeness”), but they do not work on how the approach to this closeness might become possible. These approximations attempt to offer modern readers the possibility of inspiring themselves in noble ideas, or obtaining some data about the process by which sacrifices were offered, generally leaving aside the practical derivations of such conceptual translations.

After all that’s been said here, I don’t think that there can be any doubt that my intention in these lines is not to provide information or translate at a cognitive level the biblical concepts of this Parashah. My objective is to raise the question that appeals to us concerning the display of action in Torah language. But not to be misleading: to question ourselves about the customs in Parashat Tzav does not mean we are suggesting the need to renew the offering of sacrifices. There is nothing further from my purpose. The challenge is to go beyond the conceptual translations dissociated from day-to-day customs, without falling into the dangerous derivations from intent which could stem from linear and literal readings of the Torah.

Acknowledging our confusion facing the language used by the Torah, is not just a product of the sacrifice system described there but also (and mainly) of the fact that the biblical text generally speaks to actions. In this sense, we may affirm that if Israel’s tradition proposes a clear theology, this undoubtedly is a Theology of Action.

As long as we choose conceptual translations or data/information compilations absolutely unrelated with the manner in which we live, we will continue not speaking the same language as the Torah. Reflection, in Israel’s tradition, is always an act that supports action. With no action to support it, reflection turns into something with no sense at all. And reflection upon inaction can become a trap preventing us from any practical approach in our daily life. Those instituting actions are what, in their happening, become Korban, moving us closer to the divine hidden in humanity.

This coming together, according to what Parashat Va-yikra and Parashat Tzav recount, results from the practical response of man to the divine call. God begins Sefer Va-yikra calling Moses. The Korban is then erected as the action following the divine call. But the divine call can only be heard by those who are willing to display in their daily practice (each one in his/her own capacity) the divine language, translated into those actions that help us make the space wherein we reside into a dwelling for the meaningful reencounter with our fellow beings, with the world, and with God.

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Forwarded by Rabbi Gustavo Kraselnik, from Kol Shearith Israel Congregation, Panama.
Translated by Inés Baum and proofread by Ellen Zindler, from B’nei Israel Congregation, Costa Rica.

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