Friday Letter

Dvar Torah by Dr. Cindy Dolgin, Elementary School Principal, SSDS

As the principal of the Solomon Schechter Elementary School, it is my privilege each Thursday to study the weekly Parasha with the children of Kitah Aleph.  I enjoy continuing this tradition started many years ago by Mr. Dickstein, our former principal. I enjoy it most until the Book of Shmot (Exodus) comes to a close. Give me any Parasha in Breishit or throw me a curveball from Shmot and I can make the story come alive. But Leviticus? This book contains no narrative, no formal story. Rather, it contains picayune details about a form of worship called sacrifice, to be conducted in a travelling tabernacle, both of which no longer exist. 

How is it that our tradition established that when a Jewish boy turns five his formal study of Torah began with the Book of Leviticus? What can children learn from the study of animal sacrifice that will be relevant to their lives today?

It is worth noting that at the SSHS, a close, deep reading of Leviticus does not take place until 10^th or 11^th grade. Yet, this does not mean that Schechter students do not study and appreciate this book at a younger age. In fact, each week, our students study Parashat HaShavua, and each year around this time when they reach Sefer VaYikra they learn how the religious, ritual, and spiritual needs of the ancient Israelites were met.  We make connections between the needs we all feel in our souls and the similarities felt in the souls of our ancient Israelite ancestors. Despite our squeamishness about the details of animal sacrifice, we can draw clear connections for how such ritual practice connects us to God, to our tradition and ultimately toward being a holy people.

Parasha VaYikra details five principal types of sacrifices used in the cult of biblical times.  The burnt offering (olah) and the grain offering (minchah) were both entirely destroyed on the altar fire, in other words, 100% gifts to God. Burnt offerings were voluntary sacrifices offered by people wealthy enough to spare whole animals, and grain offerings were offered by both rich and poor. Both created aromas deemed to be pleasing to God with the understanding that one's wealth has no bearing on one's loyalty to and acceptance by God. 

Similarly with the third sacrifice of greeting (shelamim) that was partially consumed by fire and partially eaten by the Kohen and the donors at celebratory, sacred meals. A parallel can be drawn to the giving of tzedakah, for we should expect nothing in return.

Today, there are times when we give to others and in turn, derive personal benefit.  I can't think of a better example than our support for and attendance at the upcoming Gala Dinner on May 6^th.  Part of our donation goes to the greater good, and part goes to enjoying a festive meal together, just like the shelamim sacrifice. 

The fourth and fifth types of sacrifices detailed in this parasha are the sin offering (hattat) and guilt offering (asham).  Both were meant for unintentional offenses against God committed by individuals and their families, or by the Israelite community and leaders as a whole.  The key phrase here is "unintentional offenses" and here is where these seemingly formulaic and archaic rituals truly come alive, in an uncomfortable sort of way, for young children.  In ancient times, God would not accept the offerings of Israelites for habitual offenses (aveirot), those done repeatedly or intentionally. In our times, hitting someone unintentionally and saying sorry with conviction counts.  Hitting someone again and saying "sorry" with rolling eyes and tons of attitude is not acceptable. Yes, this is a tough one for many little kids to swallow.  But this is a beautiful lesson to learn when children are young.  

I think we can all agree this lesson from VaYikra can't wait until 10^th grade. This week, I am once again ready to delve into our third book of the Torah and can't wait to make this book come alive in my weekly class with Kitah Aleph.