Parashat Tetsaveh 5774 – The Tension Between Keva and Kavanah In The Mishkan

תָּמִיד לִפְנֵי יְ-הוָה לְדֹרֹתֵיכֶם

The parshiyot of the Mishkan are peppered with examples of repeated words and phrases. Some of there because lots of parts of the Mishkan are similar, so the instructions are repeated. For example, “According to all that I show thee” (Shemot 25:9, 40; 27:8), or “round about” (Ibid 25:11, 23, 34, 35; 27:17; 28:32, 33, 34; 29:16, 20; 30:3; 37:2, 10, 11, 12, 26; 38:16, 20, 31; 39:23, 25, 26; 40:8, 33). However, there are other words or phrases that are repeated not out of functional necessity, but because they are key concepts that help us hone in on the purpose and nature of the Mishkan. In Parashat Tetsaveh there are three such phrases that stand out in particular, that of “תמיד”, “לדורותיכם”, and “לפני י-הוה ”. The phrase “לדורותיכם” shows up only five times in context of the instructions for and building of the Mishkan (Shemot 29:42; 30:8, 10, 31; 31:13), but the majority of the times it shows up in the Torah, outside of these parshiyot, it is in the context of the Mishkan and its rituals. “תמיד” shows up eight times in context of building of and instructions for the Mishkan (Ibid. 25:30; 27:20; 28:29; 28:38; 29:28, 42; 30:8), but of the eighteen times it shows up in the Torah as a whole, only once (Devarim 11:12) is it not in regards to the Mishkan and the rituals related to it[1]. The phrase “לפני י-הוה” is certainly the most commonly found of the phrases, showing up a grand total of 147 times in the Torah, of which 18 are in the parshiyot of the Mishkan in Sefer Shemot (Ibid. ), and over a hundred of which deal with Mishkan (or the Bet HaMikdash) and its rituals. These ideas are very strong themes of the Mishkan, and their repetition is meant to highlight that. The question that leads to, however, is what are these themes, and what do they mean? One might suggest that perhaps the two more dominant themes, תמיד and לפני י-הוה, are a manifestation of what Heschel called the dichotomy of Keva (קבע) and Kavanah (כוונה), Fixed Practice and Personal Intention, respectively.

Things that are Keva are fixed. They do not change. This means things like the rules of Halakhah, like the words of Tefillah. These things are established. This has a lot of advantages. The idea of Keva creates unity. When everyone is doing or saying the same thing, that creates a community. A minyan can only pray together because they’re all saying the same thing. Keva also creates consistency. When you can change what you do on a daily basis, often you do, and your actions become subject to human whim. Often, they fall away and are forgotten altogether. Thus Keva also ensures continuity. But it also has downsides. Keva tends to quash individuality and spontaneity, it leaves no room for real religious emotion. All the members of a minyan should be saying the same words, but if they’re all thinking the same things then they aren’t really davening[2]. When things are repeated day after day they can become bland and meaningless. If the entirety of a mitzvah is the physical process, then it hasn’t changed or affected the person doing it the way it ought to have. This is where Kavanah comes in.

Kavanah means personal intention. Kavanah is the soul of Halakhah, the true spirit of Tefillah. It is the meaning and emotion with which a person can imbue actions and words. Kavanah allows for a personal element. It allows for the individual to express their self. It creates a sense of freshness and renewal. It is the honest and meaningful religious experience. But it, too, has downsides. When all that matters is personal intention, the result is a sort of religious anarchy, with everyone doing their own thing. When Kavanah is the decisive factor, then you don’t practice or pray on the days when you don’t have Kavanah, which tends to leads to less and less prayer and practice. Taken to an extreme, the ideal of Kavanah totally rejects taking any form of action, which is certainly not a tenable position within Judaism. Neither one can be rejected out of hand; the goal is a balance, a sense of polarity.

For something to be Tamid (תמיד) is for it be consistent, or in other words, established. All of the actions in the Mishkan that are described as Tamid are things that are done according to a regular fixed cycle. And what could be more of a religious experience than something that is Lifnei Hashem (לפני י-הוה)? Thus, based on the dichotomy of Tamid and Lifnei Hashem, we can see this tension of Keva and Kavanah even in the Mishkan. The problem with this, however, is that Lifnei Hashem does not necessarily denote a religious experience.

The phrase “Lifnei Hashem” is often applied to the same actions or rituals as the term “Tamid.” This could means that the two ideas exist in tension within the same act, but it could also imply that Lifnei Hashem simply does not contradict Tamid, and that’s how they can both be applied to the same act. This would mean that while Tamid is still Keva, Lifnei Hashem cannot be Kavanah.

Taking a step back, this seems almost obvious. The Torah does not often communicate the content of religious experiences. This makes sense as the Torah, generally speaking, is a manifestation of Keva. The Torah speaks to the entirety of the nation, creating principles and actions for the entire community of Israel. The Torah has a heavy emphasis on Law. This is where Rashi is coming from when he asks why the Torah doesn’t simply start with the first time Bnei Yisrael receive a mitzvah. When the Torah does communicate ideas related to the religious experience, it does so obliquely, through terse statements[3] or woven into narrative form[4]. It does not speak straight out or clearly about Kavanah. So what then is the meaning of Lifnei Hashem?

Lifnei Hashem is a quality of these actions performed in the Mishkan. This is because, in a sense, all actions performed in the Mishkan are Lifnei Hashem. The purpose of the Mishkan is that is is where Bnei Yisrael go to stand before and in relation to ‘א. That is where His presence dwells (Shemot 25:8, 29:45). However, this is not an inherent quality of the Mishkan. ‘א does not dwell there by necessity. Rather ‘א is present in the Mishkan in order to meet with us (Ibid. 25:22, 29:43). This is essentially arbitrary. ‘א is in the Mishkan because ‘א said so, and thus these Tamid actions are Lifnei Hashem, because ‘א said so.

What this means for our dichotomy of Tamid and Lifnei Hashem is that it is not a dichotomy at all. Both terms are descriptions of the action, one describing it’s physical performance and the other referring to its nature. Tamid refers to their form and Lifnei Hashem speaks about their meaning. While still seeming somewhat simple, this is actually a revolutionary idea. People tend to assume that any action done consistently has no religious value. That automated, instructed, actions can be religious is the modern mind at the very least unlikely. In a certain sense, Kavanah has won out over and completely dominated Kavanah. People understand the importance of the religious experience, to the point of dismissing and denigrating consistent actions. In the vessels and rituals of the Mishkan, ‘א tells us, quite radically, that a regularly performed ritual can by itself exist before ‘א.

“Since the destruction of the Beit HaMikdash, ‘א has no place in this world outside the 4 Amot of Halakha.”[5] The Halakha, the most archetypical example of Keva, is the replacement for the Mikdash in terms of the presence of ‘א. If you want to be Lifnei ‘א, you used to be able to just go to the Mikdash, or the Mishkan, and there you would stand before ‘א. Since the destruction of the Mikdash, ‘א is present in the acts and deeds of Halakha. Thus, even in the absence of Kavanah, Keva remains not just important, but as central to the life of Israel as the Mikdash once was. In the instructions for the Mishkan and it’s vessels, ‘א declares that it is through the specific actions that ‘א has lain before us that we relate to him. Despite the ultimate importance of personal intention and the religious experience, it is through Keva that we put ourselves in a relationship with ‘א.
[1] This example can also be read as being about the Mishkan, as it discusses the Land of Israel. Throughout the Torah, particularly in the second half of Sefer Vayikra, the terminology of the Mishkan is used in reference to Eretz Yisrael in order to create an equivalency there, an important underlying premise of Exile. For more on this, see the introductions to the Yale Anchor Bible Commentary: Leviticus, by Jacob Milgrom.

[2] This a general statement, but not an absolute one. Adding a personal prayer, said aloud, to the end of Shemoneh Esrei is not just allowed, it’s where Elohai Nitsor comes from.

[3] Classic examples include, “קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְ-הוָה אֱלֹהֵיכֶם”, “Ye shall be holy; for I the LORD your God am holy,” (Vayikra 19:2) and “וּבָחַרְתָּ בַּחַיִּים”, “therefore choose life,” (Devarim 30:19).

[4] This obviously includes everything before the first mitzvah is given, as per Rashi, but also such stories as the Blasphemer (Bamidbar 15), the Daughters of Tselophehad(Ibid. 27), and the Spies (Ibid. 13).

[5] Talmud Bavli Masekhet Berakhot 8a.

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Parashat Tazria 5774 – “And the Kohen Sees..”

וְרָאָה הַכֹּהֵן אֶת הַנֶּגַע

Parashat Tazria contains the procedural instructions for dealing with occurrences of Tsara’at[1]. The Torah’s description of Tsara’at is a malady that affects the skin with scaly lesions, but that’s about all that is made clear from the text. The symptoms don’t seem to match up with any known dermatological conditions in existence today[2]. This fact, far from being inconvenient, makes perfect sense in terms of the context in which Tsara’at appears in the Torah. Tsara’at in the Torah doesn’t show up in a section about the curing of ailments, rather in the context of Tumah and Taharah. The Torah is not concerned with the medical issue of Tsara’at, rather with the religious implications. The focus in the discussion of Tsara’at is not on the healing of the disease, but on the responsibilities of the Kohen.

The Kohen’s responsibility in a case of Tsara’at essentially amounts to confirming whether or not it is indeed Tsara’at. The blemish is shown to the Kohen and then the Kohen pronounces it Tsara’at or not, or isolates the person for a week or two until a determination can be made. When the Kohen pronounces it Tsara’at, the person becomes Taamei until their purification can be completed. If the Kohen determines that it is not Tsara’at then the person is Tahor. This seemingly simple process actually depicts one of the most unique characteristics of the Jewish religion.

In most ancient cultures, the priesthood was greatly involved in the medical issues of the community, much like the Kohanim and Tsara’at. However, in other religions the priests were involved in the actual healing process, as opposed to the Kohanim. The Kohanim simply examine the diseased area to determine if the blemish actually is Tsara’at. In other ancient religions the priests would recite incantations and perform rituals to cleanse and cure the affected area, something not found in Judaism. The Kohanim are, in fact, never involved in healing. In Tanakh, that job falls to the “man of god”, the prophet.

Prophets throughout Tanakh heal people from a variety of illnesses. Tsara’at itself is a disease often healed by a prophet[3]. In Bamidbar 12 Miriam is struck with Tsara’at as punishment for speaking ill of Moshe, and is only healed after Moshe prays for her. In Shemot 4:6-7, Moshe causes his hand to become afflicted with, and then healed of, Tsara’at. In II Kings 5, Na’aman is healed of Tsara’at by a procedure he is instructed to perform by the prophet Elisha. These are only some  of the biblical examples of prophets healing people. While both the prophet and the priest are men of God, only the “Man of God” is a healer.

While both serve the religious needs of the people, the Prophet and the Priest have very different roles. The priest is responsible for the continuing routines of the Jewish Religion, for the things that do not change in the service of ‘א. The prophet is a vehicle for change, a fiery response to an untenable norm. The prophet receives prophecy suddenly, while the priest is part of a chain of service starting before him and continuing after. The priest carries out and conveys the timeless will of ‘א that stretches through eternity. The prophet receives and relays the timely will of ‘א that is needed in that second.

This distinction is critical for understanding the assignment of the role of healer to the prophet rather than the priest. The occurrence and curing of Tsara’at is a function of the will of ‘א. While priests fulfill the will of ‘א in a general sense, they cannot compare to the prophets. The unique feature of Israelite prophecy is the status of the prophet as a “messenger  of ‘א”. Thus it is not really the prophet who does the healing, it is ‘א. The prophet merely conveys and out carries out His will.

Judaism today is much more a religion of priests than of prophets. We cannot hear ‘א’s timely will, what He thinks needs to be fixed on a day to day basis. Instead, we cling to the Will of ‘א as given in the Torah, we grab on to the Eternal Word. Instead of ‘א telling us what to do and when, we keep his Halakha and let it guide our lives. The Metsora, the person afflicted with tsara’at, does not go to the Prophet to ask why they have been afflicted; they go to the Kohen to ask what this means for their ability to approach ‘א. So too in the struggles of modern life. There are no prophets today to explain why things happen, and we ought not look for them. Instead, we should take time to examine who we have been, and see who we can be from this point forward.

 [1] This Devar Torah has been Influenced throughout by The Religion of Israel, Y. Kaufmann, and the Anchor Bible Commentary to Vayikra, J. Milgrom.

[2] The problem of identification is  two-fold: Firstly, the symptoms. Psoriasis is close, but it still doesn’t fit perfectly. Secondly, and more importantly, the treatment. There’s no such skin condition that would get noticeably better in just a week or two. (J. Milgrom, Chapter 13, Comment A)

[3] While these cases have been used to explain that Tsara’at is received for sins against Man or sins against God, most of them can really be read either way. (J. Milgrom, Ibid.)