Emergency Response (sibilty)

The arduous details of the sacrifices relayed in the portion and Book of Vayikra, that we begin this week, may well cause us to miss the forest for the trees or appreciate the context and the profound ideas being relayed. Chapter four paralleling the phraseology of previous chapters, opens in a very enigmatic manner, 4:2

דַּבֵּ֞ר אֶל־בְּנֵ֣י יִשְׂרָאֵל֮ לֵאמֹר֒ נֶ֗פֶשׁ כִּֽי־תֶחֱטָ֤א בִשְׁגָגָה֙ מִכֹּל֙ מִצְוֺ֣ת יְהֹוָ֔ה אֲשֶׁ֖ר לֹ֣א תֵעָשֶׂ֑ינָה וְעָשָׂ֕ה מֵאַחַ֖ת מֵהֵֽנָּה׃

Speak to the Israelite people to explain, When a person unwittingly incurs guilt in regard to any of God’s commandments about things not to be done, and does one of them.

The verse is unusually wordy and the phrase מֵאַחַ֖ת מֵהֵֽנָּה is particularly puzzling. Rashi quoting from Tractate Shabbat 103b, explains that the double use of the letter “mem” -from one, from them, indicates that even if the wrongdoing was only partially performed, the person is still liable, and must bring an offering to atone for the (even partial) sin.

The striking analysis emphasizes not only the effect of even partial wrongdoings but also the consequences and responsibility that must be born. -A timely if not vital reminder of the standards of accountability.

The whole chapter then expounds who the enigmatic “nefesh” (person) is. It appropriately opens by delineating the leadership, note the way this is portrayed;

אִ֣ם הַכֹּהֵ֧ן הַמָּשִׁ֛יחַ יֶחֱטָ֖א לְאַשְׁמַ֣ת הָעָ֑ם

If it is the anointed priest who has incurred guilt, so that blame falls upon the people…, 

Rashi offers a remarkable insight, the mistakes of the priest causes harm, (perhaps in the form of sin) but also in the form of wrongdoing. He may have misled the people or more poignantly mis-lead the people. To underscore our learnings from the opening verse, even if these were slight, he is still held accountable and must atone through offering a sacrifice, or at the very least in post sacrifice days an acknowledgement of wrong, and perhaps a form of self sacrifice – conveyed through…resignation.

The second elucidation of who this “Nefesh” refers to, is brought in verse 13; וְאִ֨ם כׇּל־עֲדַ֤ת יִשְׂרָאֵל֙ יִשְׁגּ֔וּ And if (it is) the community leadership of Israel…, Rashi quoting from the Sifra explains that this ‘community leadership’ refers to the Great Sanhedrin. If they erred and as such mis-lead the people, they too are instructed how they must atone.

The third and final definition of the mysterious ‘Nefesh’ is puzzling as the word is repeated, in order to ‘enlighten’ us of its own meaning, 4:27;

…וְאִם־נֶ֧פֶשׁ אַחַ֛ת תֶּחֱטָ֥א בִשְׁגָגָ֖ה מֵעַ֣ם הָאָ֑רֶץ

If any person from among the populace…

The Torah then provides the instructions of what they must do. What is striking is the use of the word “Nefesh” in the last example. Why not understand it in this matter from the outset? Nefesh means a person! The Torah is going out of its way to propound that wrongdoings can and do occur from the highest level of leadership. The text establishes a connection between the actions and their consequences, not only in the form of the atonement necessary but perhaps more crucially their impact on the people, and how, from this wrongdoing too, in harming or endangering the people that they are mandated to serve with wisdom and trustworthiness, they are held responsible. 

Perhaps the insistence of using the word Nefesh with its apparent varied meanings is also inviting us to search its meaning or more pressingly to indulge in Nefesh –‘soul’ searching. As we usher in Pesach this “searching” is given new and timely meaning.