Put me in, Coach!
And He called to Moshe, and Hashem spoke to him from the Tent of Meeting, saying: Speak to the children of Israel, and say to them: When a man from [among] you brings a sacrifice to Hashem; from animals, from cattle or from the flock you shall bring your sacrifice. (Sefer VaYikra 1:1-2)
Laws and their contemporary relevance
Parshat VaYikra deals with the sacrifices that are offered in the Bait HaMikdash. The material in the parasha has little practical application to our times. We do not have the Bait HaMikdash and do not offer sacrifices. This assessment applies also to much of the material in Sefer VaYikra. Much of the sefer is devoted to the laws of sacrifices, service in the Bait HaMikdash, and ritual purity and impurity. Because these matters lack practical relevance, they are not generally as closely studied as other areas of the Torah which are more relevant to contemporary observance.[1]
Rav Yisrael Meir HaKohen Kagan – the Chofetz Chaim – objected to this practice. He encouraged the study of the areas discussed in Sefer VaYikra. He asserted that these areas should not be neglected – even though their study leads to few practical consequences in our times. In order to encourage the study of these areas, he composed a comprehensive commentary on Torat Kohanim. Torat Kohanim is an extensive midrash on Sefer VaYikra that focuses upon halachah. Also, much of his work, Likutei Halachot, deals with tractates that are not relevant to contemporary practice. An entire volume is devoted to Masechet Zevachim – a tractate of the Talmud dealing with sacrifices.
Chofetz Chaim discusses his motivations in developing these works and giving such enormous attention to areas of halachah which have little practical application. We will consider two of these motivations.
If in my laws you will go and you will observe my commandments and perform them, I will give you rains in their time. And the land will give forth its bounty and the tree of the field will give forth its fruit. (Sefer VaYikra 26:3-4)
Study and practice of the Torah
In the above passages, Hashem tells Bnai Yisrael that if they are obedient to the Torah, then the land will produce its bounty. The passages direct us to go in the path of the laws and to observe and perform them. Torat Kohanim poses an obvious question. The Torah instructs us to observe and perform its commandments. What is added by directing us to also go in the way of its laws? In other words, why did the Torah not simply instruct us to observe and perform the commandments and not add the seemingly superfluous requirement of going in the way of its laws? The midrash responds that “going in the way of the laws” means to toil in the study of the Torah. The passages charge us to not only perform the commandments but to also intensely study them.
The midrash’s analysis of the passages presents a problem. We are required to observe and perform the commandments. Obviously, this can only be accomplished through a thorough study of the requirements of each commandment. In directing us to observe and perform each commandment, we are implicitly directed to also study it carefully and thoroughly. Only through its study can a mitzvah be properly performed. Why, then, is it necessary for the Torah to explicitly direct us to toil in the study of the Torah? Had this requirement not been expressly stated, study would have been necessary in order to properly observe the commandments!
Chofetz Chaim explains that the Torah’s explicit directive to toil in the study of its laws establishes a requirement that we include within our curriculum of study even those commandments that we cannot perform. For example, we cannot observe the laws of sacrifices or those related to ritual purity. The admonition to toil in the study of the Torah’s mitzvot includes all of its commandments – even those we cannot observe.[2],[3]
Study of a commandment as a means of its fulfillment
Chofetz Chaim expands upon the teaching of the midrash and explains that the fulfillment of a commandment is achieved in two ways. We fulfill it through its performance. We also fulfill it through its study. Study does not replace performance; it is a complementary aspect of the fulfillment of the mitzvah. Chofetz Chaim quotes numerous comments of the Sages to support this position. Based on this insight, he explains that we can fulfill the mitzvot related to sacrifices and ritual purity. All of the Torah’s mitzvot can be fulfilled in any era. This fulfillment is achieved without the performance of the commandments; it is achieved through their study.[4],[5]
Wine and strong drink you should not drink – you and you sons – when you come into the Tent of Meeting. And you will not die. It is an eternal law for your generations. (Sefer VaYikra 10:9)
Wine and intoxication disqualify a kohen from service
Let us now consider a second motivation of Chofetz Chaim. He directs our attention to a discussion in the Talmud. In the above passage, the Torah prohibits a kohen – a priest – from participating in the service in the Bait HaMikdash after drinking wine or when intoxicated. The Talmud explains that according to the Sages, this prohibition is relevant to our times. Every kohen is prohibited from drinking wine or becoming intoxicated. Why does this restriction apply today? There is no Bait HaMikdash and the kohen is only prohibited from drinking wine or becoming intoxicated when there is some likelihood that will be called upon to perform service in the Bait HaMikdash! The Talmud responds that we recognize that the Mashiach – the Messiah – may arrive at any moment. The Bait HaMikdash will be immediately rebuilt and kohanim will be required to perform the service. Every kohen must be prepared for the possibility that at any moment he may be called upon to perform service. He may not disqualify himself by drinking wine or becoming intoxicated.[6],[7]
The imminent arrival of the Mashiach
Chofetz Chaim explains that this discussion indicates that we must conduct ourselves in a manner reflective of complete conviction in the truth of the Torah’s promise of redemption. We are required to behave in a manner consistent with the assumption that any moment may be the last of our exile and the dawn of the Messianic era. Based on this insight, he observes that our conventional perspective on which mitzvot are relevant and which are not is deeply flawed. We assume that the laws of sacrifices, ritual purity, and those laws related to other mitzvot that we cannot now implement lack contemporary relevance. This assumption assumes that the next moment or day will not bring with it enormous changes to our world. In the Talmud’s discussion, this assumption is rejected. The next moment or day may bring monumental change and we should be prepared to meet its expectations. Therefore, the study of sacrifices and ritual purity is relevant in every era.[8],[9]
[1] In the famous yeshiva of Volozhin, the entire Talmud was studied. However, the yeshiva’s tradition was not shared by most of the other major yeshivot.
[2] Rav Yisrael Meir Kagan, Commentary on Torat Kohanim, Introduction.
[3] Rashi quotes the comments of the midrash. He then adds that study must be for the purpose of observance. This comment presents a problem. If study is only for the purpose of observance, then the requirement of study need not be explicitly included in the passages. The requirement of study is implicit in the directive to scrupulously observe the commandments. This comment added by Rashi is the continuation of Torat Kohanim’s analysis of the passages. However, Rashi quotes only a portion of the midrash. The midrash explains that one should learn for the purpose of observance and not without the intent to observe the commandments. One who studies the Torah without the intention to implement and observe its commandments is deemed to have been better-off not born. With this additional material from the midrash, its intention is clearer. It is explaining that the study of Torah should be conducted with the recognition that its mitzvot are given to us for the purpose of observance. Its commandments are absolute expectations placed upon us by Hashem. One must understand this when engaging in Torah study. One who is not prepared to accept upon oneself the obligation of Torah observance, is not fit to study its laws. Even when we study laws that cannot be implemented in our times, we must recognize that we are studying a commandment. This means that we may not be able to implement the laws we study due to our specific circumstances, but the laws are part of an obligatory mitzvah that must be observed when its implementation is plausible.
[4] Rav Yisrael Meir Kagan, Likutei Halachot on Masechet Zevachim, Introduction.
[5] The insight of Chofetz Chaim can be more clearly expressed by allowing oneself license to depart from the language of the midrash. Each commandment is observed through its performance and study. Neither can replace the other; each is an aspect of the commandment’s observance. Because its study is an aspect of the commandment’s observance, every commandment can and should be observed in every era. The implausibility of its implementation does not preclude observance through study of its laws.
[6] Masechet Sanhedrin 22b.
[7] The opinion of the Sages is not accepted by the Talmud. Instead, the opinion of Ribbi is accepted who allows kohanim to drink wine and intoxicating beverages in our times. Rashi explains that Ribbi’s leniency does not reflect rejection of the fundamental elements of the Sages’ analysis. He only differs from them in one respect. He agrees that at any moment the Mashiach may arrive and the Bait HaMikdash will be rebuilt. However, he assumes that the time required for the rebuilding will provide adequate opportunity for the kohen to restore his suitability to perform service.
[8] Rav Yisrael Meir Kagan, Likutei Halachot on Masechet Zevachim, Introduction.
[9] A kohen must perform his service in the specific garments described and assigned by the Torah. He may not serve if missing one of these garments and he may not add additional garments. Chofetz Chaim was concerned that eye-glasses may be considered an extra garment. Because he was a kohen and he hoped to serve in the Bait HaMikdash, in his latter life he resisted wearing corrective lenses. He explained that the Beit HaMikdash will be rebuild at any moment and wanted to be suitable to serve. Therefore, he wished to avoid being dependent upon eyeglasses.