A Nation of Priests: Tzav.23
By Rabbi Boaz D. Heilman
March 28, 2023
After completing the list of sacrifices offered at the Temple, this week’s Torah portion (Tzav, “Command,” Leviticus 6:1—8:36) turns to the ceremony of the Priests’ Ordination. This once-in-a-lifetime event (for the High Priest as well as his assistants) was an intricate procedure. Each priest was to be clothed in the special garments—linen tunic, robe, sash and turban. The service began with a series of sacrifices (including a “ram of consecration”), after which the priests were anointed with sacred oil.
The Torah consistently admonishes against consumption—or ritual use—of blood and the fat of animals. Yet as part of the Priest’s Ordination an exception is made. Moses is told to dip his finger in the sacrificial blood and place a drop of it on the priest’s right earlobe, his right thumb and finally his right big toe.
No explanation is given for this ritual, which could be an indication that this might be some long-standing practice that became integrated into the Jewish Sacred Service. However, it can be read symbolically as well.
Blood was always seen as a symbol of life. In the story of the Exodus from Egypt, a lamb’s blood, dabbed on the doorposts of Israelite households, held off the Angel of Death. The prohibition on consuming blood could be understood similarly: blood is the animal’s life; it is symbolic of God’s unique and sacred gift of life. It is not ours and must be returned to the earth.
Philo of Alexandria, a Jewish philosopher of the first century CE, proposed that through this ritual the priest was reminded of the purpose for which he was ordained: his words and deeds must remain pure and holy at every step along the path.
Or it could be that the dabbing of blood on the right earlobe was meant to remind the priest to listen. His duties are not limited to offering sacrifices; he must also hear the people’s prayers and offer them comfort and solace. The blood on his right thumb would remind him to act on behalf of those who are pleading for help. And that on the right big toe would prompt him not to sit too comfortably in his seat of power but rather go out and seek those who might be too weary or ashamed to ask for help.
It's a good lesson for us all. If we are to be—as Moses earnestly hoped—a nation of priests, then we, like the ancient priests, must consecrate ourselves to our mission. In conversation, we must listen and truly hear what is said to us (yet sometimes remains unspoken); and in return, our response must be honest, true and from the heart. In our deeds, we must not turn our backs on those who may need our help, but rather be willing to offer them our hand, all along life’s journey. It’s our sacred duty.
© 2023 by Boaz D. Heilman
Rabbi Heilman, It is so interesting to me that you reference Philo of Alexandria. I’ve only recently learned of his writings and their significance within some circles. You likely understand my reference and I would be curious to hear your thoughts on the matter. Wendy
ReplyDeletePhilo, like many other commentators on the Jewish Scriptures, tried to explain the writings in light of other philosophies and beliefs that were prevalent at the time. He never intended to conflate Judaism with Christianity, only explain the common sources as well as the vast differences between them.
ReplyDelete