Sheva Brachot- Wedding Celebration for Esther & Chaim
Well parents, you certainly chose an interesting week for the wedding. Parashat Vayikra, with its’ images of blood, death, slaughter and sacrifice might reflect some peoples experience of marriage but as inspiration for the (Groom and Bride )chassan and kalah it’s a little odd. Last week Pikudei with the beautiful image of the shechina resting on the Mishkan, the completion of the dira betachtonim, a far more romantic picture, but alas, memories of the past. Some might find beauty in an abattoir, but for those with more delicate souls we needn’t move beyond the first word for inspiration.
Chronologically where exactly does Vayikra start?
Shmot ends, with the Mishkan fully constructed, with Moshe and the People of Israel anxiously awaiting some sign that entry into the Mishkan is possible. They are desperate to know if the closeness to Hashem that they felt at Har Sinai would be felt again.
The Zohar Hakadosh describes the scene as a wedding day:
“And Moshe was not able to enter into the Tent of Meeting, because the cloud abode thereon.” For the reason that She (i.e, the Shechina) was then arraying herself in Her finery as a woman prepares and bedecks herself to receive her husband; and at such a moment it is unseemly for the husband to enter unto her. Thus “Moshe was not able to enter into the Tent of Meeting…” (Zohar, Shmot 235b)
As Vayikra begins, there is a reaching out, as a voice calls out lovingly to Moshe, which allows him to enter the Mishkan. The primary concern of the Book of Vayikra is this newfound intimacy; the basic principle of the korban, is rooted in the word karov to come close; to be intimate. The korban
represents the possibility for man to heal his damaged relationship with Hashem, to come close, to rekindle what has been dimmed by sin.
The small Aleph at the end of the Vayikra seems to dampen the mood. Hashem is calling but the word appears very similar to Vayikar a mere coincidence instead of a moment of intimacy.
The Sefas Emes writes:
Hashem calls out to Moshe, and it is Moshe’s perspective that is reflected in this verse. Moshe, who was incredibly modest, had always been ambivalent about his own leadership role. From the outset, he felt unworthy, but he became convinced that the people needed him, and for that reason alone he took up his role. Moshe saw himself as nothing more or less than an extension of his People. He saw his own greatness not as innate, but as a function of his role in representing the Children of Israel. When the people failed with the Golden Calf, Moshe saw himself as no better than Bil’am; he, too, was a prophet for idolaters. In Moshe’s view, he deserved no more regard, no greater terms of affection from Hashem, than did Bil’am. He felt he “deserved” to be addressed with the same type of speech. For this reason, the aleph is small.
Vayikra- And He called. As babies we are given names, some we grow to love , some we tolerate some we shorten to nicknames, but hearing our names, instead of the more distant you, young man, young lady is special. It speaks of a closeness between the caller and the called. My first experience of teacher training in London educated towards depersonalising the students at least in those first moments of a class when its one versus 25, everyone was mysteriously called YOU.
How will Esther address Chaim?
What name will she use?
The Novi Hoshea describes our relationship with Hashem as a marriage. The opening lines describe a broken failed relationship which ultimately ended in Golus but then he introduces happier times:
And it shall come to pass on that day, says the Lord, you shall call [Me] Ishi, and you shall no longer call Me Baali.
וְהָיָה בַיּוֹם הַהוּא נְאֻם ה תִּקְרְאִי אִישִׁי וְלֹא תִקְרְאִי לִי עוֹד בַּעֲלִי:
The play on words is fascinating as both terms mean husband. What’s the difference? There are two types of marital relationship. One represented by the term Ba’al. Ba’al in the ancient world was the storm Hashem of lightening and the fertility Hashem, send rain to activate the soil. He represents power. A marriage predicated on the term Ba’al is a relationship of male dominance where women are used not loved owned not respected. Against this Hoshea describes a very different relationship.
Ish, the word evokes the passages from the beginning of the Torah, the words Adam used when seeing Chava “ she is called Isha because she comes from Ish .
At this stage Adam and Chava have been separated, each respecting the integrity of the other. What joins them is trust and faithfulness. I can best love another when I know myself and can make space within myself for another.
The world Hoshea is speaking of is our Brocho to you. Hoshea teaches us that our relationship with Hashem represents the relationship between a husband and wife. Downsize ego in order to make room for kedusha. When man becomes intoxicated with his own sense of importance, he begins to believe that he is a “self-made man”, and begins to worship his “creator”, he becomes a Ba’al.
Such a man cannot find Hashem. Only man who is cognizant that Hashem is both transcendent and imminent, infinite yet self-limiting, can approach the Shechina. To such a man, the Infinite will call out, inviting him to intimacy. Such is the call between a husband and wife, when you hear your name being called as Ish and Isha make space for each other, respond and walk into the Mishkan that you have just created with each as a binyan adei ad/ an eternal home- Amen! Mazal Tov
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