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.
But the small aleph in the parsha about offerings also hints to the truth that the existence of the Jewish People and the battle for Israel's survival unfortunately entails the loss of our greatest love - our precious, innocent children. Sadly, it is the blood our children's sacrifices spilled by our enemies which water our determination to hold fast to our precious legacy and heritage.
Our enemies, by contrast, use their children as human shields next to rocket launchers to purposely gain the world's sympathy when Israel eventually retaliates. It is this contrast which Heaven sees and of which it takes note. On the Day of Judgment all will make an accounting before the Heavenly Throne. To use children as shields is comprehensible to the Jewish mind, and yet our enemies see it as a worthy sacrifice to put forward their stated aims of destroying Israel and murdering Jews the world over.
More than G*d seeks sacrifices, He seeks that we follow His Torah and teachings regarding real concern for the children and 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 - 2011 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 and in memory of my beloved mother, Esther Melman, obm, Esther bat Baruch z"l.
http://seferchabibi.blogspot.com/2007/07/yahrzeit-of-my-father-27-tammuz.html
http://query.nytimes.com/gst/fullpage.html?res=9506EEDC1630F93BA35754C0A9649C8B63
More than G*d seeks sacrifices, He seeks that we follow His Torah and teachings regarding real concern for the children and 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 - 2011 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 and in memory of my beloved mother, Esther Melman, obm, Esther bat Baruch z"l.
http://seferchabibi.blogspot.com/2007/07/yahrzeit-of-my-father-27-tammuz.html
http://query.nytimes.com/gst/fullpage.html?res=9506EEDC1630F93BA35754C0A9649C8B63
http://www.legacy.com/obituaries/nytimes/obituary.aspx?n=esther-melman&pid=143745543
Chabibi stands for CHidushei Baruch Binyamin ben Yisrael Yehoshua
(a chidush, from the word chadash, means a new, original or fresh perspective)
Dedications are available.
Chabibi stands for CHidushei Baruch Binyamin ben Yisrael Yehoshua
(a chidush, from the word chadash, means a new, original or fresh perspective)
Dedications are available.
1 comment:
In the building of the Tabernacle as described in the the last four Parashahs of Shemos (Exodus) G-d commanded that Shittim (Acacia wood) be used for the Ark, table, carrying poles and support beams. Since the Jews were in the desert where nothing grows, as Rashi points out, the only way they could have had the wood available was if they carried it from Egypt. Thus, Rashi concluded that Jacob brought seedling Acacia trees from Canaan and transplanted them in Goshen in anticipation of the need to fulfill the Mitzvah of building the Tabernacle. So it appears that Shittim wood was part of the plan and when called for, the lumber was prepared and ready. The Acacia tree has a rough exterior with a thick homely bark and long sharp thorns growing out of its branches while sporting lush green leaves and beautiful flowers at certain times of the year. Thus in order to make this tree suitable for such Holy service the rough exterior has to be peeled off and the wood must be smoothed over with an abrasive cloth. This procedure is called refinement and it indeed is a painful process. But, when we apply this principle to ourselves we can see that every hardship we endure individually and as a nation is a gift because with every moment of suffering HaShem brings us closer to the eternal rapture of basking in His G-dly light.
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