The passage opens with a quote from Leviticus 4:15, describing the ritual of the elders laying their hands on the head of a bull before it's sacrificed. "The elders of the congregation shall lay their hands on the head of the bull before the Lord and one shall slaughter the bull before the Lord." Okay, so far so good. It’s a very specific instruction. But what does it mean?
Rabbi Yitzchak, in Vayikra Rabbah, takes this seemingly simple act and uses it as a springboard to contrast Israel with the other nations of the world. He says the nations of the world have no somekhin – no supporters. As it says in Ezekiel 30:6, "The supporters of Egypt will fall." Ouch.
But Israel? Israel does have supporters. How do we know? Because, as it says in Leviticus, "The elders of the congregation shall lay [vesamekhu] their hands." The word vesamekhu implies support, a leaning upon. The elders, therefore, are acting as a source of support for the entire congregation.
Now, here's where it gets really interesting. The passage then launches into a series of comparisons, contrasting how the nations of the world and Israel are described in scripture. It's almost like a poetic, point-by-point breakdown. Are you ready?
The nations of the world are called a "congregation," but in a negative context: "For the congregation of the hypocrite will be desolate" (Job 15:34). Israel, on the other hand, is called a "congregation" in a positive light, connected to the supportive elders.
The nations are called abirim – a word that can mean "mighty ones" or "stallions" – but in a way that suggests unchecked power: "The herd of cavalry horses [abirim] going among the calves of the people" (Psalms 68:31). Israel is also called abirim, but as abirei lev, "hard-hearted ones" (Isaiah 46:12) – suggesting a strength tempered by resilience, a refusal to give up.
The nations are adirim, “mighty nations” (Ezekiel 32:18). Israel is ve’adirei, “majestic ones” (Psalms 16:3). The passage continues, showing how qualities like wisdom, righteousness, and might are attributed to both Israel and the nations, but with crucial differences in nuance and context.
The nations of the world are called wise, as it is written, “I will eliminate the wise from Edom” (Obadiah 1:8). But Israel is called wise, as it is written, “The wise store knowledge” (Proverbs 10:14).
The nations of the world are called blameless, as it is written, “and the blameless, like those descending into the pit” (Proverbs 1:12). But Israel is called blameless, as it is written, “and the blameless will inherit goodness” (Proverbs 28:10).
The nations of the world are called righteous, as it is written, “Righteous men, they will judge them” (Ezekiel 23:45). But Israel is called righteous, as it is written, “Your people are all righteous” (Isaiah 60:21).
The nations of the world are called men, as it is written, “men who are evildoers” (Psalms 141:4). But Israel is called men, as it is written, “men, I call to you” (Proverbs 8:4).
The nations of the world are called mighty, as it is written, “why do you boast of evil, mighty one” (Psalms 52:3). But Israel is called mighty, as it is written, “mighty in strength, performers of His bidding” (Psalms 103:20).
What's the takeaway here? It's not simply that Israel is "better" than the other nations. It's more nuanced than that. It's about the kind of support, the kind of strength, the kind of wisdom that defines a people. It's about being supported by something larger than oneself – a tradition, a community, a shared sense of purpose.
It's a powerful reminder that we are not alone. We have our somekhin, our supporters. They may not always be visible, but they are there, offering strength, guidance, and a sense of belonging. And perhaps, just perhaps, we are called to be somekhin for others as well. How can we be elders, metaphorically speaking, for those around us? How can we offer our strength, our wisdom, and our support to build a more just and compassionate world? That's something to ponder.