Torah, Beauty, and Purpose

Rabbi Joel Fleekop

Saturday, March 15, 2008

A few times a year, groups, primarily consisting of non-Jews, come to visit the synagogue and learn about Judaism. They are usually only here for a short time and it is a challenge to answer all of their questions. Sitting in the sanctuary they often ask about whether rabbis can get married -- which they can. What the stain glass depicts -- according to the artist, nothing. And what things Jews believe. I am not sure there is a complete answer to that question and if there was it would be hard to answer in a few days let alone a few minutes. I highlight Judaism’s belief in one God, our responsibility to perform acts of Tikkun Olam, and Judaism’s emphasis on what happens in this world as opposed to Olam Haba, the world to come.

While the question and answer part of the visit is almost always lively the highlight for just about every group that visits comes when the Torah scroll is taken from the ark and opened before them. Whether members of a local church’s confirmation class or part of Good Samaritan Hospital’s senior program, our guests, almost universally are moved to see the inside of a Torah; to see parts of our shared tradition in the original Hebrew.

They listen appreciatively as the care a sofer must take in writing a Torah is described. They are amazed by the fact that, as Rachel and Laura did this morning, our young people read from the Torah as part of becoming Bar or Bat Mitzvah. Standing before ancient letters they cannot decipher, our guests eyes are drawn to the shape of the letters and the visual appearance of the Torah. Inevitably someone asks why a letter is stretched out to justify a line, why some letters appear to have crowns, and why some letters appear larger or smaller than others.

The simple answer to their questions has to do with hiddur mitzvah, of fulfilling a commandment in the most beautiful way possible. But, as we know the rabbis are very rarely content with a simple answer. And so Jewish tradition is full of midrashim and rabbinic teachings that explain these graphic irregularities in the Torah.

Perhaps most famous, is the explanation associated with the prayer Shema. In Deuteronomy 6:4 the letter ayin in the word Shema and the letter daled in the world Echad are written larger than the other letters. The Rabbis teach that these letters, which spell out the word ed or witness remind us that every time we say the words of the Shema, we bear witness to the oneness of God.

This morning’s Torah portion also begins with a graphic irregularity. The first word of the Torah portion and the first word of the book of Leviticus is Vayikra, which is also the Hebrew title for the third book of the Torah. Vayikra, which means “And called” is spelled Vav Yud Kuf Resh, Alef. But in every Torah scroll the alef is written a little bit smaller than the rest of the letters.

Not surprisingly, Jewish tradition offers an explanation. Throughout rabbinic literature the story is told that when it came time for the book of Leviticus to be written a disagreement arose between Moses and God. God instructed Moses to write Vayikra with an alef, so that the text would read “God called to Moses;” thus implying that their communication was intentional. Moses, however, argued that the word should be written with a heh at the end. Though the word would still sound the same, the meaning would change dramatically. Vayikrah with a heh would imply a chance meeting; that God simply happened upon Moses and so Moses was told about the sacrifices.

As a result of Moses’ protests, which according to Rabbeinu Asher, were made in the name of humility, a compromise was reached and God allowed for the alef to be written smaller than the other letters. The format of the word, with the smaller alef, teaches that Moses, as Howard Weiband writes, “led from within the community – not above it.” While the spelling of the word, Vayikra conveys that Moses’ role in the community was not a chance occurrence but rather something that was thought out, that God called to Moses intentionally.

Laura and Rachel, it is not by chance that this morning k’raten l’torah, that this morning you were called to the Torah. Reaching today has been part of a long and well thought out journey. It reflects years of hard work and dedication on your part. The afternoons and Sunday mornings you spent learning about Judaism and the Hebrew language. The hours spent you spent wrestling with Torah and Haftarah portions, writing speeches, and completing mitzvah projects.

Of course you have not been alone on this journey. Your becoming Bat Mitzvah also highlights the commitment of your parents to raising Jewish children, and the commitment of our synagogue community to ensuring the Jewish future.

Not by chance you have become bnot mitzvah, daughters of the commandments. And not by chance will you fulfill the responsibility you now have as bnot mitzvah. As adult members of the Shir Hadash community and the community of the people Israel you are now accountable for your own actions: for doing acts of gemilut hasasdim, acts of loving kindness, for Talmud Torah, continuing your Jewish education, for doing your part in the work of tikkun olam, the work of repairing the world, and for helping to shape the future of Judaism and the Jewish people. These things won’t just happen. Like reaching today, fulfilling these responsibilities will take hard work and dedication. But also like today, I think you will find the hard work and dedication well worth it.

Vayikra Rachel. Vayikra Laura. Vayikra Kulanu. Rachel was called. Laura was called. All of us were called. Called to a life that doesn’t karah, just happen, but rather one that is intentional.

Let us all live our lives with intention and purpose so that we, like the crowns that adorn the Torah’s letters, will add beauty to the holiness that surrounds us.