The Danger of Losing Touch with Ourselves in Religious Life

Full Summary

Rabbi Zweig begins by examining why the Book of Leviticus is called "Vayikra" (And He Called), which seems like an insignificant name for such an important book. He introduces a puzzling Midrash that states a scholar without da'at (understanding/awareness) is worse than a dead animal, and connects this to why Moshe waited to be called before entering the Holy of Holies despite his greatness. The central thesis revolves around the meaning of da'at, which Rabbi Zweig defines not merely as knowledge, but as being in touch with oneself. He traces this concept back to Adam and Eve, who before eating from the Tree of Knowledge (Etz HaDa'at) were unaware of their nakedness and felt no shame. After gaining da'at, they became conscious of themselves and their physical nature. This self-awareness, Rabbi Zweig argues, is fundamental to proper Torah (תורה) study and religious growth. Moshe Rabbeinu's behavior exemplifies this principle. Despite his ability to have profound spiritual experiences - splitting the Red Sea, receiving the Torah on Mount Sinai, building the Mishkan - he waited for God's invitation before entering the Holy of Holies. Rabbi Zweig explains that Moshe feared losing his grounded humanity through these mystical experiences. When in God's presence, Moshe could achieve an out-of-body experience, not eating, drinking, or sleeping for forty days. However, he recognized the danger of beginning to see himself as purely spiritual rather than as a human being occasionally privileged with divine communion. The Rambam (רמב"ם)'s teaching about pardes (mystical studies) supports this concept. Even the greatest sages must first "fill their stomach with bread and meat" - meaning master the practical laws of Torah - before attempting esoteric studies. This grounding in tangible mitzvot provides "yishuv hada'at" (settledness of mind), keeping one connected to their human reality. Rabbi Zweig illustrates the danger through the Talmudic account of Moshe defending the Torah's place with humanity rather than angels. Moshe argued that Torah's relevance comes from addressing human struggles - jealousy, lust, family obligations, work. Angels cannot fully appreciate Torah because they lack these human experiences. Similarly, the angels who descended to earth in Genesis became corrupted, taking whatever they desired because they felt above human law. This danger manifests practically in religious communities. Rabbi Zweig gives vivid examples: religious people pushing in lines "for Shabbos (שבת)," double-parking while "doing God's work," or treating others poorly while maintaining they're on a holy mission. The progression from genuine religious experience to self-delusion creates a person who believes regular human decency no longer applies to them. The timing of this teaching at Vayikra's opening is significant. The book introduces korbanot (sacrifices) - literally meaning "to draw close" to God. This is the first time the Torah uses the word "korban" rather than "zevach" (slaughter). As Jews are invited into unprecedented closeness with God through the Mishkan, the primary warning is: don't lose touch with yourself in the process. Rabbi Zweig concludes that authentic spiritual growth requires constant self-awareness of our human nature - our jealousies, desires, and limitations. Only by remaining grounded in this reality can we properly receive Torah's teachings and avoid the tragic irony of using religion to justify poor treatment of others. The scholar without da'at becomes worse than a dead animal because unlike an animal that simply dies and can potentially be revived, the deluded religious person actively corrupts both themselves and their understanding of God's will.