April 10, 2010 | 26 Nisan 5770

I want you to think about the last time you did a physical action that changed your mind or opinion about something or somebody. Perhaps you engaged a colleague in a conversation for the express purpose of working out differences that have stifled your relationship, only to discover that you have more in common than previously known. You might have even walked away from this conversation with a new-found respect for this past adversary. There are many examples that we can construct but they all share a common modus operandi – each scenario utilizes action with the express purpose of changing thought.

Judaism knows the power of action. After all, our relationship with God is predicated on a system of mitzvoth (commandments) that have us doing or not doing all sorts of actions. This has lent itself to the common misconception that Judaism is a religion of deeds, not beliefs. It is not uncommon for a Hebrew school graduate to walk away from their religious education at the veteran age of 13 with the sense that Judaism cares only about actions and leaves thoughts and beliefs to the inner workings of one’s mind. Truth be told, Judaism cares deeply about what we think and about what we believe – not only our thoughts about the universe and our beliefs in God, but also what we believe about each other and ourselves. The hope for our religious school alumni is that by doing positive and life affirming actions, they will arrive at beliefs and thoughts that follow suit. In essence, the pedagogy is that actions will elevate thoughts. 

The holiday of Passover, which we just finished celebrating, is a perfect example of how actions can be used to help us elevate our thoughts and beliefs. We drink four cups of wine, we eat matzah, we lift and point at the Seder plate all for the purpose of transforming our mentality from slavery to freedom, raising us up from the abyss of bondage to the heights of liberation.    

This week we encounter another set of actions that are meant to transform our mind. Parshat Sh’mini describes the transfer of sacrificial service obligations from Moses to Aaron and his sons, the Kohanim (Priests). It begins with the instruction to Aaron regarding his first day of work. It states:

On the eighth day Moses called Aaron and his sons…He said to Aaron: “Take a calf (Egel) from the herd for a Sin Offering and a ram for an Elevation Offering…” (Leviticus 9:1-2) 

Rabbi Shlomo Yitzchaki (RaShI; 1040-1105 C.E.) explains that the use of the calf (Egel) as a Sin Offering is to expiate for Aaron’s sin of building the Golden Calf (Egel Hazahav). Parshat Sh’mini continues to describe Aaron’s first day on the job by listing the offering that the people are to bring:

“And speak to the Israelites, Saying: Take a he-goat for a Sin Offering; a calf (Egel) and a lamb,…for an Elevation Offering..” (Leviticus 9:3)

Shlomo Ephraim ben Aaron Luntschitz (1550 –1619) better known by the name of his Torah commentary, Klie Yakar, asks, “Why does Aaron bring a calf (Egel) for a sin offering but the Israelites bring a calf (Egel) for an elevation offering? Didn’t everybody participate in the sin of the Golden Calf?” Rabbi Lunschitz argues that Aaron must bring the calf as a Sin Offering because he made the Golden Calf even though he did not believe that this golden figure was a god. Whereas the people believed that the calf was their new God. Because of his actions Aaron must bring a calf to repent for building the Golden Calf but the Israelites didn’t sin by their action, instead they were lead astray by their thoughts.  Therefore they are to bring a calf as an Elevation Offering in order to “elevate” their thoughts from the confinement of idol worship to the expansiveness of belief in one God.

This presents an important model for us today. Although we don’t offer animal sacrifices, we do use our actions to repent for mistakes and to change our mind about certain things. What we learn from Parshat Sh’mini is that although the mistake might look the same, everybody’s role in it is different and therefore our corrective action must be based on our role and not a rote response to the mistake. For example, we might have an argumentative relationship with a colleague at work. And although proper etiquette might presume an apology, these words are often fleeting and do very little to change our minds and consequently our behavior. Parshat Sh’mini challenges us to look at the situation and ourselves honestly. Although an apology would be easiest, an hour spent over coffee might be more life affirming and elevating.  

Shabbat Shalom