The trope of duality, running throughout Creation, seems especially poignant in parashah T’Tzavveh, yesterday’s Sabbath Torah reading. In the detailed instructions for the sacrificial rites to be performed in the Mishkan(Tabernacle) and later in the Temple, I sense a subtle thread of altruism amidst the darkly violent nature of these rites which require the ‘merciful’ slaughter of prescribed animals for the appeasement of God and by extension to our deep-seated animal natures. These rites quite likely reflect the dual nature of the One who, in a terrifying display of otherworldly power, bestowed our code of living from Mt. Sinai. But it might be that light show was simply part of a recipe for extracting the divine elements in each of us. Yet, as in any ‘surgical’ procedure, such spiritual ‘correction’ is not without considerable, perhaps chronic pain. It is this idea that provoked the illustrations of sacrifice, both public and personal, above.
By way of explanation, the kosher animals pictured are examples of those to be sacrificed daily or on specified occasions for a public offering, not as a ‘bribe’ or ‘food’ for God, but in order to come close to Him through the revelation of our divine natures. Above and to the right of the animals is a supplemental grain offering of unleavened bread. The amphora of olive oil must be used by Aaron to anoint the altar in preparation for the sacrificial ritual. Aaron the High Priest and his wife Elisheva (who is never mentioned in the text) appear to the left of the offerings. His fingers are parted in Birkat Kohanim, or Priestly Blessing and the small Hebrew letter ‘khet’ appears on his palm indicating his corresponding sephira of ‘hod‘. The event shown here will happen in Leviticus, but I’ve brought it forward in the Torah chronology after the elaborate instructions for the design of his garments in T’Tzavveh to stress the importance and demands of Aaron’s responsibility to his people. The time is shortly after the death of Nadav and Abihu, two of their four sons, destroyed by God for ‘bringing strange fire’ to the incense altar. A burning firepan can be seen in front of Elisheva. Though there has been much speculation by rabbis and scholars, it is not clear what exactly caused their untimely deaths. A rabbinic legend in the Babylonian Talmud, speculates that God’s fire destroyed their souls but not their bodies. Presuming they were given proper burials, I have not shown their bodies, but only their special priestly clothing, which their mother Elisheva clutches to herself in grief. Conversely, Aaron, their father is forbidden to mourn in light of their judgmental death and his overarching responsibility as High Priest to the community. Nevertheless, in light of his humanity, I have allowed a quiet tear to escape.
These images are from my book, Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009) which can be purchased directly from the publisher at this link: http://www.pomegranate.com/a166.html or from Amazon: amzn.to/gZSp5j where you will also find several reviews.