Rabbi Nathan Godleman

This year, we are spending ten weeks in the book of Leviticus, or eleven, if we include the levitical reading on Chol haMo’ed Pesach, the intermediate days of the festival. Who’s counting? Maybe quite a few of us. I felt a little sorry for all concerned two weeks ago, as week one loomed, most of all the compilers of our lectionary, who once had to wade through the blood and gore of the sacrificial system to find refuge in the grain offering. A desperate message to a colleague (‘What is there to say?’) and the voice of Lily Montagu ringing in my ears: ‘Do something else/something edifying!’ My rabbinic friend declared an intention to read the Hebrew and not translate. Brave. To subvert the Torah cycle in our present condition, far removed from the radicalism of the founders? Braver still. Or plough on and see what turns up?

Given a little thought, it wasn’t so bad. In Parashat Vayikra, we acknowledged how Temple ritual continues, even in a Liberal context: the liturgy, the psalms, the accoutrements – Eternal Light and Menorah, Torah scrolls clothed in the priestly vestments of mantel, bells, crown and breastplate. Certainly, much is missing, not only the sacrifices themselves. Yet much remains.

I attended a Catholic Mass at a Royal Naval base recently, and it is surely the Church which has perpetuated Temple worship in real terms. (Watching the priest circle the altar, waving a censer and wafting incense was a fascinating moment.) Nevertheless, we are embodied in worship, too. These days, however, unless one accepts the Rabbinate/Cantorate as a new priesthood – and the word ‘clergy’ is used more and more freely – it is the egalitarian approach we favour. Anyone in the congregation could be holding the scroll, leading the prayers, performing the rituals. It is not supposed to be vicarious. Perhaps that is something to take away from Leviticus. Where we are the same, where we are different and why it matters.

Last week, Rashi had a rather delightful comment about the word ‘kach’, which was related to Moses’ latest task towards Aaron and his sons (Lev. 8:2). It can be translated simply as ‘take’ and imply nothing other than unquestioning obedience on the part of the priests. A very creative interpretation adds greatly to the scene. ‘The verb take signifies “win them over with fair words and encourage them to undertake the priestly duties.”’ It humanises them at once – they are not religious automatons. They are not compelled. Instead, ‘Win them over with fair words.’

I was thus reminded of the work of our chief steward at South London, who seeks to widen participation, supporting and persuading Jews in pews to mount the bimah themselves, hold that representation of the High Priest in their arms, and declare the very heart of Judaism: ‘Shema Yisrael, Adonai Eloheinu, Adonai Echad.’ The religious trappings and the very essence all at once; just as Leviticus is encircled by the other books of the Torah and has the commandment to ‘Love your neighbour as yourself’ at its centre. (In Parashat Kedoshim, towards which we journey and maybe appreciate more because of our travails.)

This week, in Parashat Shemini, we have yet more sacrifice, the laws of Kashrut and the dramatic fate of Nadav and Avihu, who offer up aish zara/strange fire before God and are consumed in their over-eagerness to serve as priests. Maybe we should take even more care with that word ‘clergy’! Shabbat shalom!

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