VAYIKRa: ANIMALS LARGE AND SMALL

by Baruch Binyamin Hakohen Melman

What are the real measures of greatness? How is true character understood? Is leadership defined solely by power, or more importantly, by moral example? The word for general or chieftan in Hebrew is aluf. The elephant is so called on account that he is the aluf (ELEPHant) of the jungle.

While the lion may in fact be the king of the jungle, the elephant, by dint of his huge size, is indisputably the chief. And more than his size accounts for his greatness. His capacity for kindness and concern for the members of his extended family are the real measures of his greatness. If one stumbles or falls, the herd rallies around the wounded comrade and nurses him to health. No one is left behind. Rare is the elephant who is abandoned to fate.

Ironically, goats, sheep, deer, cattle- in short all the kosher animals(!),embody the opposite behavior, fleeing en masse at the first sign of danger. Probably the elephant's massive size allows him the luxury of such overt and conscious compassion.

In our parsha this week, Vayikra, we are struck by the small letter alef in the opening word of the parsha- VAYIKRa. The parsha so overtly consumed with the details of sacrificial offerings, it is subtly telling us in code that if we are looking to the animal kingdom to search for conduits to connect with divinity, we should really look no further than the beginning, to the letter alef.

Adam, who named all the animals, deeply saw their essential natures when giving them their names. Puk Chazi! Go and see! See how the animals live. While the herd animals are fearful and frightened, the elephant can strongly stand his ground and yet be gentle and caring.

There is a Talmudic concept called sagi nahor by which a thing is suggested by referring to its opposite. Sagi Nahor means "abundant light," a delicate reference to one who is blind. Similarly, the repugnant notion of cursing G*d, CV"S, is only referred to by its opposite. Therefore, in Talmudic literature, cursing G*d is usually referred to as "blessing" Him! So perhaps then, the parsha which is teaching us to reach G*d via affinity with animals is referring to the largest of animals all the while using the small form of the alef to suggest its opposite!

So let us learn from the elephant that true nobility is exemplified in acts of caring, compassion and concern.This is the overarching message of the Prophets of Israel. It is said that the small alef alludes to the necessary quality of humility in leadership. Arrogance only invites repugnance, and is the least admirable quality in a leader.

More than G*d seeks sacrifices, He seeks that we follow His Torah and teachings regarding concern for the welfare of the poor and the disenfranchised. The haftarah reminds us how G*d actually despises meticulous rituals and sacrifices when they are accompanied by a disregard for His teachings.

Elephants don't travel in flocks. They travel in distinct family units within larger clans. This is the way of Israel, emphasizing the core centrality of the loving family unit within the idea of loyalty to the larger tribe (or people).Just as the elephant radiates love from the inside to the outside, from the family to the clan to the herd, so too may we come to radiate our love for G*d and His Creatures from the inside to the outside.

May we first love and heal ourselves and our families. Only then can we love and heal the whole world.As the great sage Hillel taught,"im eyn ani li mi li, uk'she'ani l'atzmi mah ani, ve'im eyn achshav eymatai?""If I am not for myself, then who will be for me. But if I am only for myself, then what (kind of person) am I? And if not now, then when?"

In other words, perhaps the greatest strength is kindness.
Shabbat Shalom!

© 2000 - 2009 by Rabbi Baruch Binyamin Hakohen Melman

These words of Torah are written in the merit of my beloved father, Israel J. Melman, obm, Yisrael Yehoshua ben Harav Ya'aqov Hakohen Melman, z"l

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