[‘Olah], which is the Burnt Offering upon its firewood upon the altar all night until the morning, and the fire of the altar shall burn by it.”
Writes Rashi: “the use of ‘Tzav’ can only mean ‘Zeiruz’
– encouragement, both for the moment, and for generations to come. Says Rabbi Shimon: the Torah particularly
needs encouragement in a place where there is financial loss.”
What is this “financial loss” that requires Moshe to
encourage Aharon and his sons? The
Sifre, from which Rabbi Shimon quotes, says this is a case where the Cohen does
not receive the customary economic benefit.
The common priestly portions are not handed out. Only the hide of the animal is presented to
the Cohanim serving in the rotation where the Olah is brought.
The Olah is an extreme, total sacrifice, so
all-encompassing that it is brought on the part of all peoples – Jews and
non-Jews alike. It is a purely spiritual
offering to a purely spiritual being. A
mind-meld with the Divine.
The Cohanim in the Beit Ha Mikdash were like factory
workers in shifts, standing for hours each day dispatching animals and birds
for long lines of clients. The job was
demanding, but they were paid decently, and they worked in rotations giving
them more time off than on.
Moshe’s “Tzav” to the Cohanim is a Zeiruz –
encouragement – an assurance both immediate and everlasting. Go with enthusiasm to bring this Korban for
which you receive no payment, Moshe tells Aharon and his sons. For this is the heart of your Service, Moshe
tells them, the fundamental part that you will exhort future generations of
Cohanim to embrace with the same enthusiasm.
The laws specifying compensation for the Cohanim are very explicitly
laid out – so much so, one might be led to focus more on the paycheck than on
the work itself. The Olah is the daily
act of pure Service, it is spiritual calisthenics, preparing the Cohen to serve
both God and his fellow Jews – for both God and Klal Israel rely on the Cohen
to make the relationship whole.
The flame of the Olah burns all night until at last
it consumes the offering. Similarly, the
Ba’al Ha-Tanya compares the Soul that yearns to reconnect with God to a burning
flame – one that burns itself out in a bright flash as it attains its goal. The Olah is a reminder to the Cohanim, a
daily ritual that is both respite and challenge. Here is your opportunity to step out of your
professional role and connect directly with God, LiShma. Here is the
challenging moment of your day, when you are required to step out of your
professional role and connect directly with God, LiShma. Not just now, but
for all generations.
The constant challenge of bringing pure Kedusha into
our daily routine exists for all of us through all our generations. For us, and for our leaders.
As we strive to connect with Ha-Kadosh Baruch Hu,
let us also recognize and acknowledge the leaders of our community who face a
double challenge – and they face it each day, and gladly – with Zerizut.
They must perform Avodah on our behalf – inspiring us spiritually,
teaching us, exhorting us to be the very best we can become. And they must rise to that same spiritual
challenge themselves, reaching to connect with God. The Rabbis in our shuls, teachers and
administrators in our day schools, and countless individuals who constantly
volunteer to perform a range of mind-numbing tasks, all to benefit the
community – these people are likewise challenged each day to pause and reach
out themselves, to connect passionately and deeply with Ha-Kadosh Baruch Hu. They are our own Cohanim, always here to help
and support us. And who among us offers
spiritual and emotional support to them?
The words “Thank you” are so very powerful, and yet
so rarely expressed.
Yours for a better world.
A guest posting by
Rabbi Moshe Silver
Highland Park, NJ
No comments:
Post a Comment