 |
|
 |
Parshat Vayikra
2003
Leadership Qualities
This week we begin reading the third book of the Bible, Leviticus or Sefer Vayikra as it is called in Hebrew. This book deals primarily with the laws of sacrifices that were to be brought in the Tabernacle in the desert and later in the Temple in Jerusalem.
Vayikra is often described as being inaccessible to modern readers, because we have a hard time relating to the detailed description of sacrificial worship that occupies a large part of the book. It is true that the details of Vayikra are often gory and confusing, but at a deeper level, the book is full of themes, symbols and ideas that resonate deeply with us. Finding meaning in Vayikra presents a challenge to us, but it is a challenge well worth taking.
The following verses from Chapter 4 of Vayikra describe the sacrifices that are to be brought when one sins accidentally. The chapter deals with both communal and individual sins.
Leviticus Chapter 4
The Lord spoke to Moses, saying: Speak to the Israelite people thus: When a person unwittingly incurs guilt in regard to any of the Lord's commandments about things not to be done, and does one of them -
If it is the anointed priest who has incurred guilt, so that blame falls upon the people, he shall offer for the sin of which he is guilty a bull of the herd without blemish as a sin offering to the Lord...
If it is the whole community of Israel that has erred and the matter escapes the notice of the congregation, so that they do any of the things which by the Lord's commandments ought not to be done, and they realize their guilt...
In case it is a chieftain who incurs guilt by doing unwittingly any of the things which by the commandment of the Lord his God ought not to be done, and he realizes his guilt...
If any person from among the populace unwittingly incurs guilt by doing any of the things which by the Lord's commandments ought not to be done, and he realizes his guilt...
Your Torah Navigator
1. Why does the Torah command a different sacrifice for these different groups of people?
2. Is there significance to the order in which the Torah lists these groups?
3. Why does the anointed chief's guilt cause blame to fall upon the people?
Many of the classical Biblical commentators are troubled by the same questions. The following two commentators focus on the fact that the leadership is addressed first.
Rabbeinu Bachya ben Asher (late 13th Century, Spain)
The order of sinners who bring sacrifices in this chapter is: The high priest, the Sanhedrin (supreme court), the king, and the general populace. It begins with the high priest who is a great man and a messenger of God so that everyone will see what he does, and thus all of Israel will do repentance (Teshuva) - when they see that the most diligent person among them brings a sacrifice for his transgression, they will all learn from him: Just as God forgives someone who is close to God who is not supposed to sin, all the more so God will forgive the rest of the nation.
Rashi on Leviticus 4:22
In case it is a chieftain who incurs guilt - (The Hebrew for this is: asher nasi yecheta). The word asher (in case) means "fortunate" (the Hebrew for fortunate is ashrei, which sounds like asher). Fortunate is the generation whose chieftain offers atonement for his accidental transgressions. All the more so that he regrets his willful transgressions.
Your Commentator Navigator
1. According to Rabbeinu Bachya, why do people feel comforted by the fact that the high priest is forgiven for his sins?
2. Is it fair to hold leaders to higher standards than the rest of the nation?
3. Why does Rashi think a generation is fortunate if its leaders offer atonement? Is it harder for a leader to admit that he/she is wrong than an average person?
A Word
Both Rashi and Rabbeinu Bachya recognize the powerful positions that leaders are in. Whether it is fair or not, leaders are held to higher standards, and people have greater expectations of them. Furthermore, leaders' actions have greater impact. Our chapter is dealing with instances when the law is broken because it has not been properly taught. When leaders are wrong in this context, they cause others to err as well. While this places a great deal of responsibility on leaders, at the same time the Torah recognizes that our leaders are fallible and that they will make mistakes.
The Torah's message is that while our leaders must be aware of the responsibility which they bear, they should have confidence in themselves and their abilities. At the same time, a critical leadership skill is to be willing to admit when you are wrong and to take the necessary steps to fix your mistakes.
Prepared by Elliot Kaplowitz, Iyyun Fellow, Schusterman International Center.
Learn More
Additional commentaries and text studies on Vayikra at MyJewishLearning.com.
|
 |
|
 |