Emor

The end of parshas Emor reports the episode of the mekalel - the one who publicly blasphemes Hashem. The episode is introduced with the word vayetze - and he went out. Wondering about the mekalel's original location, Rashi ponders where the mekalel has gone out from. One of the explanations that Rashi delivers in the name of Rav Berechiah of the Talmud is that he went out from the previous parsha. The preceding verses of the Torah describe the Shulchan - the show table in the Mishkan upon which were placed the loaves of show bread. The bread was placed on the shulchan at the beginning of each week and lasted - remaining fresh - for the entire week when a new batch of bread was baked to replace the previous week's batch. The mekalel is disturbed by this idea, perceiving a desecration of Hashem by allowing days old bread to be 'offered' to Hashem when one knows that any king would require, and be worthy of, fresh bread daily. Although the logic of the argument is understandable, it is difficult to comprehend why the mekalel was so disturbed by this to lead him to a most despicable sin of blasphemy.

The description of the shulchan is preceded by the parshas menorah - the description of the menorah and its lighting in the Mikdash. The two descriptions have many similarities. However, there is one interesting distinction to focus upon. The shulchan uses the word bris - covenant. The shulchan and its showbread are described as being a covenant between Hashem and Bnei Yisrael whereas the menorah is not described as such. Interestingly, the sacrifices themselves also do not contain the idea of a covenant. However, this same word - bris/covenant - is used in describing the salt that is to be brought with every sacrifice - al kol korbancha takriv melach. The term bris defines an intimate relationship between the parties of the covenant.

The mekalel seems to be struggling with a philosophical issue. He understands that there is the world of nature and there is the world of the supernatural. However, the fact that a covenant was made with the sacrificial portion of salt implies that the covenant is with nature. The world of miracles is for the Mikdash. Heavenly fires consuming the sacrifices, the light of the Menorah never extinguishing, the fire of the altar never wavering are part of the supernatural that exists specifically in the Mikdash. However, the covenant with Bnei Yisrael is made with the melach - salt - the ingredient used as a natural preservative. Miracles are momentary but for things to be preserved and last they need to exist within nature. The mekalel believes that the covenant with salt teaches us this lesson. Therefore, he struggles with the show bread. The show bread is not preserved through natural means. Rather, Divine intervention assures that the bread will not turn stale even after a week. This miracle is acceptable to the mekalel. His problem is that it, too, is defined as a bris, a covenant. The bris that Hashem made with Bnei Yisrael is that miracles are fleeting events. Long term success and preservation requires utilizing nature and natural resources. How, then, can a covenant be made equally with salt - the symbol of longevity and preservation through nature- and the show bread - a symbol of miraculous intervention to assure longevity and preservation?

Struggling with this contradiction, the mekalel resorts to blasphemy. If sustenance and longevity can be achieved through the supernatural then why does Hashem require us to be involved with and rely upon nature? In a sense, the mekalel's belief system has been shattered. His reason for being, his work ethic, his ambition and motivation have been shattered. Why does he need to pursue his lifestyle if Hashem could miraculously give him the same results without any effort?

The fact that the mekalel is punished assures us that his logic is flawed. Indeed, the covenant between Hashem and Bnei Yisrael is both in the natural and supernatural worlds. Miracles are not merely fleeting events nor are they restricted to a single place, even one as holy as the Mikdash. The bris we have assures us that there are natural resources to be used to assure our preservation, growth, and success. In addition, we are assured that Divine intervention in the form of supernatural events can happen overtly or surreptitiously. Everything, even nature, is a miracle and everything, even miracles, is natural for Hashem.

The covenant with Bnei Yisrael contains both aspects. Our intimate relationship with Hashem requires us to expend our energies in utilizing natural resources to achieve the greatest of goals, to persevere, to succeed, and to assure our eternal existence. Simultaneously, our intimate relationship with Hashem assures us that supernatural assistance is available and constant to support our efforts and equally assure our success and our eternal existence.