Echoes of Eden: Sefer Vayikra by Rabbi Ari Kahn; Jerusalem: Gefen Publishing House, 2013; ISBN-10: 9652295922, 256 pages; $20.95
By Rabbi Michael Leo Samuel
CHULA VISTA, California –Rabbi Ari Kahn is one of the most imaginative scholars I have encountered in the Orthodox world. His new commentary on the Book of Leviticus is yet another fine example of midrashic and exegetical thinking. For me personally, the Book of Leviticus is one of my favorite books of the Pentateuch—primarily because its imagery is ancient, deeply symbolic, and morally profound in so many ways. So, with great interest, I read Rabbi Kahn’s book to see where his mind and mine met in the great continuum of modern rabbinical thought.
In the interest of brevity, I will give two examples of Rabbi Kahn’s fine commentary.
The Fate of Rabbi Akiba’s 24,000 Students
As I mentioned in a review of Rabbi Kahn’s Exodus commentary, the author looks for what Jungian analysts, like myself, call, “the depth structure” of the biblical text—as refracted and reinterpreted through rabbinical tradition. Being a student of the Hassidic texts that he refers to, I can appreciate the artistry that he brings to the Shabbat meal conversation.
I perused through his comments regarding the death of Rabbi Akiba’s 24,000 students who perished during the spring months leading up to Lag b’Omer (pp. 126-127). According to the Talmud: R. Akiba had twelve thousand pairs of disciples, from Gabbatha to Antipatris; and all of them died at the same time because they did not treat each other with respect (BT Yevamoth 62b).
The author makes a penetrating psychological truth about R. Akiba’s students, which I believe applies especially today, where the problems of factionalism threaten to engulf and divide the Jewish people:
Discord and disunity prevented Rabbi Akiba’s students from reaching the holiday of Atzeret. They were unworthy of receiving the Torah, despite being scholars, students of one of the greatest Torah masters in Jewish history. They could not rise above their differences and create the unity that is a prerequisite for receiving the Torah . . . Rabbi Akiba’s students were unable to join together; they were unable to acknowledge one another’s greatness, to make room for anyone or anything other than their own egos. This type of behavior stems from feelings of insecurity; only those who feel strong and secure in their own self-worth can recognize and acknowledge greatness in others without feeling threatened. (p. 127).
While I concur with his interpretation of the Talmud, in one respect I must point out another reason why Rabbi Akiba’s disciples died that is not mentioned in the Talmud, which is mentioned by one of the medieval Jewish world’s great luminaries, Rabbi Hai Gaon of Pumbedita, Iraq (939-1038)—Rabbi Akiba’s students supported Bar Kochba Revolt against Rome and were all killed.
Assuming Rav Hai Gaon’s remark is correct, there is a relevant teaching in Pirke Avoth that might apply to Rabbi Akiba, and other teachers who misused their authority and position:
Abtalion said: Sages, be careful of what you say; lest you become guilty with the guilt that involves exile, and be exiled to a place of evil waters, and the disciples that come after you drink and die, and the Name of Heaven be found profaned (Mishnah: Avoth 1:11).
By encouraging his students to fight against Rome, they all drank from Rabbi Akiba’s teachings and the Roman legions killed them. The historical tragedies of the failed revolt were many. Emperor Hadrian believed that Judaism was the root cause of the Jews’ rebellions against Rome. Hadrian ceremonially burned the Torah on the Temple Mount. Perhaps most famously, he renamed Judea with name Palaestina (Palestine) in honor of Israel’s ancient enemies—the Philistines.
When Pigs Fly
In his chapter, “When Pigs Fly,” (Parshat Shimini) Rabbi Kahn sees the pig as a creature symbolizing hypocrisy because it only has an external sign distinguishing it as a kosher animal, but it lacks the internal sign.
Recently, I wrote an article on this very same topic regarding the pig and its bad rap in rabbinical literature. I concur with his conclusions—but from a different perspective. There was a congegation that decided to welcome all the new converts with the gift of a mezuzah case—but they left out the most important thing—the mezuzah scroll itself! They were more concerned with the external sign that the home is Jewish, but inside, they live without Jewish values. The pig symbolizes the kind of Jew, who lives a spiritually and ethically duplicitous life, is it not any wonder why such an animal is considered “unclean”?
Rabbi Kahn’s new Leviticus Commentary will challenge the reader, and stretch their imaginations. This is a book to study alongside with the Nechama Leibowitz Parsha Studies and both works complement each other. Leibotwitz focuses more on the contextual meaning of the text, while Rabbi Kahn’s gives a depth to the rabbinical texts.
I believe that the notion of Israel as a מַמְלֶכֶת כֹּהֲנִים ”Kingdom of Priests” (Exod. 19:6) is central to understanding the theological, rabbinical and textual nuances of Leviticus. As a priestly people, Israel is dedicated to a life of service to the community; as a priestly people, Israel must affirm the sanctity of life at all times; every aspect of Israel’s priestly vocation is dedicated to holiness. An introduction covering such an overview might have served to integrate all the excellent essays Rabbi Kahn wrote on the parsha. Every book of the Pentateuch requires a thought-provoking introduction that offers a panoramic view of the book as a whole.
As a technical mater, I think perhaps the lengthy Hebrew footnotes probably ought to be endnotes; Rabbi Kahn ought to offer a synopsis in English of the other texts he is referring to in his footnotes. This would make his peripheral remarks user- friendly and less intimidating.
Rabbi Samuel, spiritual leader of Temple Beth Shalom, is the author of The Lord Is My Shepherd: The Theology of the Caring God (Jason Aronson, 1996) and four other books on Torah subjects. He may be contacted at michael.samuel@sdjewishworld.com