“Vayikra” —we are called (freely translated) Lev. 1:1-5:26 — Isa. 43:21–44:23.
The world in chaos is the very definition of history in our hands, depending upon how we respond.
History records volunteers in every imaginable endeavor, building networks of hard-working organizations, and as individuals — process-focused, hands-on, thoughtful, determined, united and energetic, up from the earth and across it, with sleeves rolled up and dirt under our fingernails. History records women of every nation and culture, rising up together, shoulder to shoulder, street by street, and door to door, to do what needs to be done, in peace and in war.
With clouds of storm overhead and terror raining down on innocents, it is the more the best time to be alive —Shehekhiyanu, v’kiymanu, v’higgiyanu la’zman hazeh— because time and tide have brought us to where we can be grateful that truly every one of us and everything we can do counts.
Our every hope, study, energy, strength, insight, encouragement, question, skill and act for the greater good, no matter how small or work-a-day or tedious the task, becomes part of and makes history as never before. Every motion on behalf of others and for one another, precisely because the era is so dire. Even fears, needs, and nightmares inform our ideals for repairing the world.
Meaning sacrifice? Well, ideas inVayikra —in Leviticus and Isaiah— have been put that way — ‘sacrifice’ from a Latin term, “to make holy”. But in common parlance hinting of yet more loss and suffering upon those least able to bear it, and depletion of many who try. That’s not sustainable long, not for any of us; and a truly sustainable world for the longterm, for all who seek it, it must be.
In Hebrew our word is korbahn, meaning that which is “brought near”✱
Near to where? Anciently, the altar of offerings. Later, our Sages taught it as metaphor: bring to where it matters, offer where it can help.
By tzedakah — acts of justice/righteousness/care for need of individual or community.
By ‘our table’ —a term meaning the intentionally, consciously, awarely designed pattern of our individual, personal daily life.
And by prayer.
Even atheist, I appreciate this concept of prayer: <big>the threshold</big>
<big>of significant living … a step on which we rise from the self we are to the self we wish to be … [affirming] the hope that no reality can crush, the aspiration that never acknowledges defeat: [to learn] the power to do wisely, act generously, live helpfully, [bring quietness] amidst noise, [seek to go] beyond self… Our prayers are answered … when we are challenged to be what we can be.</big>
Rabbi Morris Adler, A Torah Commentary for Our Times, UAHC Press, 1990, p. 101
What if you or I have seen defeat or sorrow? We are not alone in that. But look around, look back — l’dor va’dor, anonymous earlier generations mounted the barricades and fought through to inspire, teach and strengthen us. They came before us, and the history they made is the foundation upon which we here stand.
And now — is this not an inspiring time of so many lifting one another up despite the worst? Of so many hands joined across old divides. Of laughter and tears and battles shared, of losses and agonies borne and solaced, defiant in the face of tyranny. Was there ever a time of such willing heart and seeking mind, of such drive for wisdom and muscular, material justice?
Was there ever a time our generation was needed more?
And so, we matter.
We here now.
And discover our offerings not sacrificed away, but seeds sown that grow, because of the touch of living hand, because of a moment, an hour, a year, a shared leap of faith, a song of message, a carrying forward of the substance of life. Gardens may blossom in our footsteps, to nourish all who follow, if we turn ourselves to the work at hand, whatever work we each can reach to.
It all matters.
<big><big>We are in history, and we’re called to make it.</big></big>
We’re called to plant any beautiful thing we can. We’re called to bear witness to hell, never let it break us, but bring and receive help, aid, and friendship instead. We’re called to lift up life, and turn division and difference and distance into shared diversity, tougher together across every boundary raised against us.
We’re called to look ahead for the long haul, not momentary victories alone, but to pace ourselves so we move ahead invincible, drawing vision as breath, as sustenance, drinking deep of pain and wonder alike, rest in memory, rise, and return stronger to the fight.
<big>And we are called —together and always— to keep on calling.</big>
Vayikra.
* <small>The Torah: A Modern Commentary, p. 750).</small>
<small>Parasha revised from 2017.</small>