From: hebcal.com, ou.org, torah.org, ajrsem.org
Parashat Vayikra/פרשת ויקרא
Torah Portion: Leviticus 1:1 - 5:26
1:1 First Reading
God called to Moses, speaking to him from the Communion Tent. He said:
Vayikra el-Moshe vayedaber Adonay elav me'Ohel Mo'ed lemor.
1:2 Speak to the Israelites, and tell them the following:
When one of you brings a mammal as an offering to God, the sacrifice must be taken from the cattle, sheep or goats.
Daber el-beney Yisra'el ve'amarta alehem adam ki-yakriv mikem korban l'Adonay min-habehemah min-habakar umin-hatson takrivu et-korbanchem.
1:3 If the sacrifice is a burnt offering taken from the cattle, it must be an unblemished male. One must bring it of his own free will to the entrance of the Communion Tent, before God.
Im-olah korbano min-habakar zachar tamim yakrivenu el-petach Ohel Mo'ed yakriv oto lirtsono lifney Adonay
1:14 Second Reading
If one's burnt offering is a bird, he must bring a turtle dove or a young common dove.
Ve'im min-ha'of olah korbano l'Adonay vehikriv min-hatorim o min-beney hayonah et-korbano.
1:15 The priest shall bring it to the altar and nip off its head. [After] draining [the bird's] blood on the altar's wall, he shall burn [the head] on the altar.
Vehikrivo hakohen el-hamizbe'ach umalak et-rosho vehiktir hamizbechah venimtsah damo al kir hamizbe'ach.
1:16 He shall remove [the bird's] crop along with its [adjacent] feathers and cast them into the place of the fatty ashes, directly to the east of the altar.
Vehesir et-mur'ato benotsatah vehishlich otah etsel hamizbe'ach kedmah el-mekom hadashen
2:5 If the sacrifice is a pan fried offering, it shall be made of wheat meal mixed with olive oil, and it shall remain unleavened.
Ve'im-minchah al-hamachavat korbanecha solet blulah vashemen matsah tihyeh.
2:6 Break it into little pieces, and pour olive oil on it. [In this respect] it is [like every other] meal offering.
Patot otah pitim veyatsakta aleyha shamen minchah hi.
2:7 Third Reading
If your sacrifice is a meal offering prepared in a deep pot, it shall be made of wheat meal in olive oil.
Ve'im-minchat marcheshet korbanecha solet bashemen te'aseh.
2:16 As a fire offering to God, the priest shall then burn the memorial portion taken from its coarse meal and oil, as well as all its frankincense.
Vehiktir hakohen et-azkaratah migirsah umishamnah al kol-levonatah isheh l'Adonay.
3:1 Fourth Reading
If one's sacrifice is a peace offering and it is from the cattle, he may offer either an unblemished male or an unblemished female before God.
Ve'im-zevach shlamim korbano im min-habakar hu makriv im-zachar im-nekevah tamim yakrivenu lifney Adonay.
4:1 Fifth Reading
God spoke to Moses with instructions to speak to the Israelites and tell them the following:
Vayedaber Adonay el-Moshe lemor.
4:2 [This is the law] if an individual commits an inadvertent sin by violating certain [specified] prohibitory commandments of God.
Daber el-beney Yisra'el lemor nefesh ki-techeta vishgagah mikol mitsvot Adonay asher lo te'aseynah ve'asah me'achat mehenah.
4:3 If the anointed priest commits an [inadvertent] violation, bringing guilt to his people, the sacrifice for his violation shall be an unblemished young bull as a sin offering to God.
Im hakohen hamashi'ach yecheta le'ashmat ha'am vehikriv al chatato asher chata par ben-bakar tamim l'Adonay lechatat.
4:26 All [the animal's] fat shall be burned on the altar, just like the fat of the peace offerings. The priest shall thus make atonement for [the leader], and he will be forgiven.
Ve'et-kol-chelbo yaktir hamizbechah kechelev zevach hashlamim vechiper alav hakohen mechatato venislach lo.
4:27 Sixth Reading
If a commoner commits an inadvertent violation by violating any one of certain [specified] prohibitory commandments of God, he incurs guilt.
Ve'im-nefesh achat techeta vishgagah me'am ha'arets ba'asotah achat mimitsvot Adonay asher lo-te'aseynah ve'ashem.
5:11 Seventh Reading
If he cannot afford the two turtle doves or two common doves, the sacrifice that he must bring for his sin shall consist of 1/10 ephah of wheat meal as a sin offering. Since it is a sin offering, he shall not place any oil nor any frankincense on it.
Ve'im-lo tasig yado lishtey torim o lishney vney-yonah vehevi et-korbano asher chata asirit ha'efah solet lechatat lo-yasim aleyha shemen velo-yiten aleyha levonah ki chatat hi.
Haftarah: Isaiah 43:21 - 44:23
Haftarah, Va-yikra
Community Development
Haftarah for Va-yikra
Isaiah 43:21 - 44:23
This translation was taken from the JPS Tanakh
21 The people I formed for Myself
That they might declare my praise.
22 But you have not worshiped Me, O Jacob,
That you should be weary of Me, O Israel.
23 You have not brought Me your sheep for burnt offerings,
Nor honored Me with your sacrifices.
I have not burdened you with meal offerings,
Nor wearied you about frankincense.
24 You have not bought Me fragrant reed with money,
Nor sated Me with the fat of your sacrifices.
Instead, you have burdened Me with your sins,
You have wearied Me with your iniquities.
25 It is I, I who — for My own sake —
Wipe your transgressions away
And remember your sins no more.
26 Help me remember!
Let us join in argument,
Tell your version,
That you may be vindicated.
27 Your earliest ancestor sinned,
And your spokesmen transgressed against Me.
28 So I profaned the holy princes;
I abandoned Jacob to proscription
And Israel to mockery.
Chapter 44
1 But hear, now, O Jacob My servant,
Israel whom I have chosen!
2 Thus said the Lord, your Maker,
Your Creator who has helped you since birth:
Fear not, My servant Jacob,
Jeshurun whom I have chosen,
3 Even as I pour water on thirsty soil,
And rain upon dry ground,
So will I pour My spirit on your offspring,
My blessing upon your posterity.
4 And they shall sprout like grass,
Like willows by watercourses.
5 One shall say, "I am the Lord's,"
Another shall use the name of "Jacob,"
Another shall mark his arm "of the Lord"
And adopt the name of "Israel."
6 Thus said the Lord, the King of Israel,
Their Redeemer, the Lord of Hosts:
I am the first and I am the last,
And there is no god but Me.
7 Who like Me can announce,
Can foretell it — and match Me thereby?
Even as I told the future to an ancient people,
So let him foretell coming events to them.
8 Do not be frightened, do not be shaken!
Have I not from of old predicted to you?
I foretold, and you are My witnesses.
Is there any god, then, but Me?
"There is no other rock; I know none!"
9 The makers of idols
All work to no purpose;
And the things they treasure
Can do no good,
As they themselves can testify.
They neither look nor think,
And so they shall be shamed.
10 Who would fashion a god
Or cast a statue
That can do no good?
11 Lo, all its adherents shall be shamed;
They are craftsmen, are merely human.
Let them all assemble and stand up!
They shall be cowed, and they shall be shamed.
12 The craftsman in iron, with his tools,
Works it over charcoal
And fashions it by hammering,
Working with the strength of his arm.
Should he go hungry, his strength would ebb;
Should he drink no water, he would grow faint.
13 The craftsman in wood measures with a line
And marks out a shape with a stylus;
He forms it with scraping tools,
Marking it out with a compass.
He gives it a human form,
The beauty of a man, to dwell in a shrine.
14 For his use he cuts down cedars;
He chooses plane trees and oaks.
He sets aside trees of the forest;
Or plants firs, and the rain makes them grow.
15 All this serves man for fuel:
He takes some to warm himself,
And he builds a fire and bakes bread.
He also makes a god of it and worships it,
Fashions an idol and bows down to it!
16 Part of it he burns in a fire:
On that part he roasts meat,
He eats the roast and is sated;
He also warms himself and cries, "Ah,
I am warm! I can feel the heat!"
17 Of the rest he makes a god — his own carving!
He bows down to it, worships it;
He prays to it and cries,
"Save me, for you are my god!"
18 They have no wit or judgment:
Their eyes are besmeared, and they see not;
Their minds, and they cannot think.
19 They do not give thought,
They lack the wit and judgment to say:
"Part of it I burned in a fire;
I also baked bread on the coals,
I roasted meat and ate it —
Should I make the rest an abhorrence?
Should I bow to a block of wood?"
20 He pursues ashes!
A deluded mind has led him astray,
And he cannot save himself;
He never says to himself,
"The thing in my hand is a fraud!"
21 Remember these things, O Jacob
For you, O Israel, are My servant:
I fashioned you, you are My servant —
O Israel, never forget Me.
22 I wipe away your sins like a cloud,
Your transgressions like mist —
Come back to Me, for I redeem you.
23 Shout, O heavens, for the Lord has acted;
Shout aloud, O depths of the earth!
Shout for joy, O mountains,
O forests with all your trees!
For the Lord has redeemed Jacob,
Has glorified Himself through Israel.
Taken from Tanakh, The Holy Scriptures, (Philadelphia, Jerusalem: Jewish Publication Society) 1985.
Used by permission of The Jewish Publication Society. Copyright ©1962, 1992
Third Edition by the Jewish Publication Society. No part of this text can be reproduced or forwarded without written permission.
Please visit the JPS website for more fine books of Jewish literature and tradition.
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By Rabbi Avraham Fischer. A publication of the Orthodox Union in cooperation with the Seymour J. Abrams Orthodox Union Jerusalem World Center
Shabbat Parshat Vayikra-Zachor
8 Adar II 5765 - March 18, 2005
The book of Vayikra begins its discussion of sacrifices with the olah (elevation-offering), the wholly burnt offering (Vayikra 1:2-13). After the animal is slaughtered and a portion of its blood is dashed on the sides of the Altar, it is prepared to be burned on the Altar. While it is flayed, part of the animal is washed by the Kohen:
And its inner organs and legs shall he wash with the water (YIRCHATZ BA’MAYIM) (verse 9; cf. verse 13 here).
Similar descriptions are found in Vayikra 8:21 and 9:14, and in Shemot 29:17.
What is the purpose of this washing? Is it for purification, or simply cleansing?
The Midrash (Torat Kohanim, Nedava 6:7) decides that this is not purification in a mikveh:
“You might have said that, just as elsewhere, the washing spoken of is [immersion] in forty seahs of water, so too here the washing spoken of should require [immersion in] forty seahs. Therefore the text says with water (BA’MAYIM), meaning of any kind.”
Chizkuni (R. Chizkiya ben Manoach, mid-13th Century) further notes that when the Torah uses the verb R-CH-TZ to mean a person immersing in water, Onkelos usually translates it using the Aramaic word that means “to immerse” (S-CH-Y, similar to the Hebrew root S-CH-H, which means “to bathe”). However, whenever the Torah speaks of washing a sacrifice, Onkelos translates R-CH-TZ using the Aramaic root CH-L-L, which means “to empty out.”
This washing therefore is functional, removing any semi-digested food. The dirty inner parts of the animal are scrubbed to make the offering suitable for Hashem’s Altar. In the Temple, the rumen was washed in a washing chamber located on the south wall of the Azara, east of the Water Gate, and the intestines, which require at least three washings, were cleaned out on marble tables between the columns in the slaughtering area (Tamid 4:2; Rambam, “Laws of Offering the Sacrifices” 6:6).
This requirement of washing is found only with reference to the olah, and not with any other sacrifice. Bechor Shor (R. Yosef Bechor Shor, born c. 1140) explains why:
“When it comes to the sin-offering and the guilt-offering which are eaten by the Kohanim, as well as the peace-offering which is eaten by the owners, whoever eats of them will wash them if he so desires. The [olah], however, is served at the table of the King, and must be prepared with honor.”
When a person eats, he will prepare his food as he sees fit; but the olah is not eaten by man, but rather offered in its entirety to Hashem, so it must be cleansed of any unseemly parts.
Even though the washing of the olah is not for purification, but cleansing, the Torah still requires water (BA’MAYIM), and not any other liquid:
“BA’MAYIM – with water, and not with wine; with water, and not with a mixture of wine and water (Torat Kohanim, loc. cit.; Zevachim 22a).”
What is the source of this water? The Talmud (Zevachim, loc. cit.) offers two different views with reference to using the water from the Kiyor― the Laver built for the Kohanim to wash their hands and feet― for washing out the inner parts of the olah. One source says that while the word BA’MAYIM requires water, and no other liquids, it comprises all water, including – perhaps, especially – the water of the Kiyor. Another source says that BA’MAYIM means unspecified water, and not water that has acquired “an accompanying name,” whereas the water taken from the Kiyor is not known simply as “water,” but “Kiyor-water,” and is thus unsuitable for this purpose. Rambam (ibid.) says that
“all water is fit”
for cleaning out the olah, which means only that the water need not come from a special source, like a flowing stream or rain water; it can come from any source. He side-steps the issue of whether water that has acquired “an accompanying name” – such as Kiyor-water – is valid or invalid. The commentary on Rambam, Mishneh LaMelech (R. Yehudah Rosannes, 1657-1727) admits that he does not know why Rambam has omitted this issue.
It is surprising, however, that the Temple of Shlomo is not cited as a source. Because, in the description of the Temple, we read:
And he made ten lavers, and put five on the right and five on the left, to wash in them, parts of the offering of the olah they would wash in them; but the basin (Yam, sea) was for the Kohanim to wash in (Divrei HaYamim II 4:6).
This seems to state that Kiyor-water is valid for cleaning out the ‘olah. And yet, the Talmud never introduces this source as a proof!
Rashi, however, in his commentary on Divrei HaYimim and on the parallel verse in Melachim I (7:38), anticipates our question. He says that Shlomo’s ten lavers, five placed on each side of Moshe’s original Kiyor, were those used for cleansing the parts of the olah. They were merely receptacles for holding the water needed to wash the olah, and the water in them never acquired the “accompanying name” of “Kiyor-water”; only the water in Moshe’s original Kiyor, used by the Kohanim to wash their hands and feet, has an “accompanying name.” We still do not know whether Kiyor-water can be used to cleanse the olah, because the verses in Divrei HaYamim and Melachim do not discuss such water one way or the other. The amazing thing is that Rashi apparently has no source for this reading. But it is Rashi’s vast knowledge of the teachings of our Sages that suggests it to him.
The olah is the offering of utter devotion to Hashem, born of the yearning to come as close as possible to the Creator. Nevertheless, lest we think that this aspiring should suffice, that Hashem would somehow “overlook” our ignoring of propriety, the laws of washing the olah tell us: first be sure you are cleansed from within of even the most common stain – and do so using Hashem’s first, simplest creation, water – before ascending towards Him.
VAYIKRA
Why does the first word in Vayikra end with an undersized aleph? Moshe, say the Sages, wanted the word to be written not “Vayikra” – with the aleph (“And He called”) – but as “Vayikar” – without the aleph (“And He happened upon,” as with Bilám in Bamidbar 23:4).
In his humility, Moshe did not want to write a word that suggested that God regularly called to him. He wanted to appear as merely an occasional recipient of God’s call – Vayikar. When God insisted that the aleph be included, Moshe inserted the aleph, but he made it smaller than the rest of the word.
None of us is a Moshe, but each of us is bidden to hear the call of God embedded within His Torah. We might think – might even wish! – that this call is only occasional – Vayikar. Not so. God calls us through Vayikra – with a healthy, full-sized aleph.
God has provided us with special listening devices to enable us to hear His call. Through Torah study we can enter, however tentatively, the Divine Mind of God. Through prayer, we enable God to enter into our hearts and souls. Gemilut chasadim, deeds of kindness, is another “hearing aid” by which the echo of God resounds in our actions. And each of the 613 mitzvot constitutes a distinctive modality of God’s call. Together they combine to make us the recipients of God’s full Vayikra.
***
God can be heard anywhere, but primarily on the soil of Eretz Yisrael is His call heard most clearly, minus the foreign static that is endemic to the Diaspora. Although Israel is often cacophonous, one can hear the call of God here as in no other place.
In this Land, it is Vayikra, not Vayikar.
Rabbi Emanuel Feldman
Yerushalayim
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*D’var Torah from Aloh Na'aleh: an initiative of former North American Rabbis and laymen who successfully made Aliyah, aimed at highlighting the centrality of Israel and promoting Aliyah. They send emissaries – Rabbis, academicians, and others – on speaking-tours throughout the U.S. and Canada.
Contact information:
Rabbi Yerachmiel Roness , Exec. Dir., Aloh Naaleh,
At the OU Center, 22 Keren HaYesod
Alohnaaleh@israelcenter.co.il
Tel.(02) 566-7787 ex. 254
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OU Torah Insights Project Archives
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Weekly Torah Reading: Parshas Vayikra
(Numbers represent the Hebrew year when a class was given)
Parsha Summary - by Rabbi Aron Tendler
Haftorah Summary - by Rabbi Aron Tendler
Haftorah Commentary - by Rabbi Dovid Siegel
Summary of The Weekly Torah Reading:
Parshas Vayikra
Note: The Shabbos Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person "goes up" to make a bracha [blessing] on the Torah Reading.
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1st & 2nd & 3rd Aliyot: The instructions for offering a "Oleh" - burnt offering (fully consumed on the Alter) is detailed. This offering could be brought from a bull, or male sheep or goat. The less expensive "Oleh", using a Turtle Dove or common dove, is described. The Mincha, an offering made from baked, fried, or deep fried matzoh type crackers is detailed.
4th Aliya: The Korban Shlomim - the peace offering, brought from male or female cattle, sheep, and goats is described.
5th Aliya: This aliya describes this Korban Chatas - the sin offering. Three unique sin offerings are described:
1. When the High Priest sinned
2. If the King sinned
3. If the entire nation sinned because of a wrong ruling by the Sanhedrin - High Court. Note: A Korban Chatas could only be offered if the sin was unintentional.
6th & 7th Aliyot: The Korban Chatas of a commoner is detailed, as well as the specifics of the Korban Asham - the guilt offering. This Korban was offered in instances where intentional wrong doing was implicated; such as not fulfilling an assumed oath, or doing something questionable without first ascertaining the law. Additionally, a type of Asham was offered in instances of dishonesty and swearing falsely.
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Parsha Summary by Rabbi Aron Tendler
Summary of The Haftorah:
Haftorah Vayikra
This week's Haftorah is from Yishayah, chapters 43 and 44. The Navi contrasts the idol worshipper with Yakov, the servant of G-d. By choosing Israel to be G-d's nation, we were afforded the unique opportunity of serving G-d in His own home.
The Haftorah begins with G-d's declaration that we were created for the purpose of proclaiming His praises and mastery. The tools for doing so is nature itself in accordance with G-d's rules and dictates. After describing the foolishness of those who would replace Him with images fashioned by human hands, G-d reaffirms our selection as His Chosen People. He guarantees that so long as we return to the prescribed service of the Temple, we will be forgiven and redeemed.
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Parshas Vayikra
Yeshaya 43:21
By Rabbi Dovid Siegel
This week's haftorah displays Hashem's unbelievable compassion for the Jewish people. The prophet Yeshaya begins by characterizing the Jewish people as the nation created to sing the praises of Hashem. Yeshaya continues and says in the name of Hashem, (43:22) "And you didn't even include Me for you were too tired for My service." The Yalkut Shimoni (as loc) explains this passage to refer to our inappropriate attitude towards the service of Hashem.
Chazal (our Sages) say that one exerts enormous energies throughout the dayin pursuit of self advancement and yet he is unwilling to exert even minimalenergy for the sake of Hashem. One returns home after a long tiresome dayat work and neglects attending davening with the "valid" excuse that he'stoo tired. Hashem says that I wasn't even included in your plans. Energieswere available for everything besides My service, the purpose for which you were created.
The prophet continues to reprimand the Jewish people, and says, "You did not bring Me your sheep for burnt offerings and you didn't honor Me with your sacrifices. I didn't overwork you with a meal offering and didn't exhaust you with frankincense spice." Chazal (ibid) elaborated on this passage and explained that all Hashem ever demanded from the Jewish people on a daily basis was the Tamid sacrifice consisting of two sheep. In fact, even the easiest of all offerings, the meal offering was not an obligation but rather a special opportunity to serve Hashem if one so desired. And yet the Jewish people refused to participate in these services. The Radak (ad loc) notes that in the days of King Achaz there were altars in every corner of Yerushalayim for the purpose of idolatry. But the Bais Hamikdash doors were intentionally closed and Hashem was totally excluded from the Jewish services. The Jews were just too tired to serve Hashem although energy was available for every other form of service.
The prophet suddenly shifts gears and begins to address the Jewish people with love and affection. He says, (42:1) "And listen now, My servant Yaakov whom I chose as Yisroel...for as I pour water on the thirsty and flowing waters on the dry land so will I pour My spirit on your children and My blessing on your offspring." Radak (ad loc) explains that the prophet is now speaking to the Jewish people in Babylonia. They had already suffered severe pains of exile and rejection by Hashem and had now reconsidered their previous ways. They thirsted to drink from the long lost waters of prophecy which had ended many years before. Hashem told them that they would once again merit the word of Hashem. Although they had turned their back to Hashem and totally rejected His service Hashem did not forsake His people. The Jewish people would always remain His chosen nation and Hashem would patiently await their return. Our eternal relationship with Hashem can never be severed or even affected and when the proper moment will arrive Hashem will reestablish direct contact with His beloved people. Even words of prophecy coming directly from Hashem will become a daily experience. Hashem's love for His people extends all bounds. Even after all we have done against Hashem He remains right there waiting for us.
Yeshaya concludes and says (44:22) "As the wind blows away the clouds so will I erase your rebellious acts and unintentional sins, return to me for I have redeemed you." The Malbim (ad loc) shares with us a beautiful insight and explains that as far as Hashem is concerned our redemption already happened. From His perspective everything has been set in motion; all that remains is for us to repent and return. May we merit in this month, the month of redemption, the fulfillment of these beautiful visions.
Text Copyright © 1997 Rabbi Dovid Siegel and Project Genesis, Inc.
The author is Rosh Kollel of Kollel Toras Chaim of Kiryat Sefer, Israel.
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March 18, 2010
Parashat Vayikra
Parashat Vayikra
By Susan Elkodsi
Parashat Vayikra begins, “And the Lord called to Moses from the Tent of meeting,” and told him to speak to the people about presenting offerings to God. Given its explicit and detailed instructions for these sacrifices, the book of Vayikra can be considered a handbook for how to be a kohen. Keeping the sacrifices straight; what to bring and why, how to prepare it, and other instructions could make one’s head spin.
A modern worshipper is likely to feel uncomfortable with the concept of animal sacrifice, and perhaps even more uncomfortable with the idea that a kind, merciful and gracious God would require such an act. At the point in history of the Exodus from Egypt, sacrifice was the form of worship for most, if not all, ancient Near East societies. While the concept of a spoken prayer directed at God is alluded to in the Torah, sacrifices seem to be the order of the day.
Maimonides and Abravanel, according to the Etz Hayim Humash, believed that God didn’t intend for us to make animal sacrifices. The Rambam in particular strongly opposed the anthropomorphism of God that’s suggested by terms such as “isheh ray-akh nikhoakh l’ado-nai,” a pleasing scent to God, or the idea that somehow God needed to eat and drink and therefore partook of these sacrifices. The commentary goes on to suggest that sacrifices became the mode of Israelite worship following the incident with the Golden Calf. God realized that the Israelites couldn’t wrap their heads around the idea of a transcendent God, and required concrete rituals in order to worship.
When the Second Temple was destroyed and sacrifices were discontinued, communal prayer took its place. Just as the architectural style of synagogue buildings today compared to 100 or even 50 years ago has changed, the style of Jewish worship has also changed, and continues to evolve as new generations struggle with a concept of God and worship that fits their needs.
Whether we build an altar to sacrifice a cow or grain, davven in a synagogue, experience Shaharit at dawn on Masada, say a misheberakh for someone who is ill, or sit in nature and appreciate God’s beautiful world, we share the same desire, to be closer to God.
It’s no accident that the Hebrew word consistently used for various types of sacrifices in parashat Vayikra is “korban,” which is derived from the root kuf-resh-bet, which means to draw close to.
A few weeks ago we read God’s detailed instructions regarding the building of the mishkan, the place where, as God told Moses in Parashat Terumah, “v’shakhanti b’tokham, and I will dwell among them.” God has taken the first step in developing a relationship with the Israelites by dwelling in a special place in their midst.
Looking back at Parashat Terumah, we read that God requested gifts from “anyone whose heart moved him,” as opposed to other instances where all were required to donate. We learn from this that God wants and needs our praise, prayers and blessings just as we need God’s. I remember making a tile trivet in Kindergarten for my parents. They might even still have it somewhere. My gift was from the heart, and so was their appreciation. As an adult, my gifts to my parents come more in the form of shared experiences as opposed to material objects because both of our needs, wants and circumstances have evolved over the years.
So it is with the korbanot, the sacrifices. In the last decade or two, the word keruv has evolved to signify “drawing near” to the Jewish community those who are far from it. That same word can be applied here with a twist: The laws and rituals involved with bringing and performing the sacrifices gave the ancient Israelites a framework for developing keruv, closeness, to God. Today our prayers and ritual observances serve as our korbanot.
As we move closer to the Pesach festival celebrating Yetziat Mitzrayim, the going out of Egypt, I hope that we continue to seek and to feel God’s presence and keruv, not just in our places of worship, but within ourselves.
Shabbat Shalom.
_______________________________________
Susan Elkodsi
is a rabbinical student at The Academy for Jewish Religion.
Parashat Vayikra/פרשת ויקרא
Torah Portion: Leviticus 1:1 - 5:26
1:1 First Reading
God called to Moses, speaking to him from the Communion Tent. He said:
Vayikra el-Moshe vayedaber Adonay elav me'Ohel Mo'ed lemor.
1:2 Speak to the Israelites, and tell them the following:
When one of you brings a mammal as an offering to God, the sacrifice must be taken from the cattle, sheep or goats.
Daber el-beney Yisra'el ve'amarta alehem adam ki-yakriv mikem korban l'Adonay min-habehemah min-habakar umin-hatson takrivu et-korbanchem.
1:3 If the sacrifice is a burnt offering taken from the cattle, it must be an unblemished male. One must bring it of his own free will to the entrance of the Communion Tent, before God.
Im-olah korbano min-habakar zachar tamim yakrivenu el-petach Ohel Mo'ed yakriv oto lirtsono lifney Adonay
1:14 Second Reading
If one's burnt offering is a bird, he must bring a turtle dove or a young common dove.
Ve'im min-ha'of olah korbano l'Adonay vehikriv min-hatorim o min-beney hayonah et-korbano.
1:15 The priest shall bring it to the altar and nip off its head. [After] draining [the bird's] blood on the altar's wall, he shall burn [the head] on the altar.
Vehikrivo hakohen el-hamizbe'ach umalak et-rosho vehiktir hamizbechah venimtsah damo al kir hamizbe'ach.
1:16 He shall remove [the bird's] crop along with its [adjacent] feathers and cast them into the place of the fatty ashes, directly to the east of the altar.
Vehesir et-mur'ato benotsatah vehishlich otah etsel hamizbe'ach kedmah el-mekom hadashen
2:5 If the sacrifice is a pan fried offering, it shall be made of wheat meal mixed with olive oil, and it shall remain unleavened.
Ve'im-minchah al-hamachavat korbanecha solet blulah vashemen matsah tihyeh.
2:6 Break it into little pieces, and pour olive oil on it. [In this respect] it is [like every other] meal offering.
Patot otah pitim veyatsakta aleyha shamen minchah hi.
2:7 Third Reading
If your sacrifice is a meal offering prepared in a deep pot, it shall be made of wheat meal in olive oil.
Ve'im-minchat marcheshet korbanecha solet bashemen te'aseh.
2:16 As a fire offering to God, the priest shall then burn the memorial portion taken from its coarse meal and oil, as well as all its frankincense.
Vehiktir hakohen et-azkaratah migirsah umishamnah al kol-levonatah isheh l'Adonay.
3:1 Fourth Reading
If one's sacrifice is a peace offering and it is from the cattle, he may offer either an unblemished male or an unblemished female before God.
Ve'im-zevach shlamim korbano im min-habakar hu makriv im-zachar im-nekevah tamim yakrivenu lifney Adonay.
4:1 Fifth Reading
God spoke to Moses with instructions to speak to the Israelites and tell them the following:
Vayedaber Adonay el-Moshe lemor.
4:2 [This is the law] if an individual commits an inadvertent sin by violating certain [specified] prohibitory commandments of God.
Daber el-beney Yisra'el lemor nefesh ki-techeta vishgagah mikol mitsvot Adonay asher lo te'aseynah ve'asah me'achat mehenah.
4:3 If the anointed priest commits an [inadvertent] violation, bringing guilt to his people, the sacrifice for his violation shall be an unblemished young bull as a sin offering to God.
Im hakohen hamashi'ach yecheta le'ashmat ha'am vehikriv al chatato asher chata par ben-bakar tamim l'Adonay lechatat.
4:26 All [the animal's] fat shall be burned on the altar, just like the fat of the peace offerings. The priest shall thus make atonement for [the leader], and he will be forgiven.
Ve'et-kol-chelbo yaktir hamizbechah kechelev zevach hashlamim vechiper alav hakohen mechatato venislach lo.
4:27 Sixth Reading
If a commoner commits an inadvertent violation by violating any one of certain [specified] prohibitory commandments of God, he incurs guilt.
Ve'im-nefesh achat techeta vishgagah me'am ha'arets ba'asotah achat mimitsvot Adonay asher lo-te'aseynah ve'ashem.
5:11 Seventh Reading
If he cannot afford the two turtle doves or two common doves, the sacrifice that he must bring for his sin shall consist of 1/10 ephah of wheat meal as a sin offering. Since it is a sin offering, he shall not place any oil nor any frankincense on it.
Ve'im-lo tasig yado lishtey torim o lishney vney-yonah vehevi et-korbano asher chata asirit ha'efah solet lechatat lo-yasim aleyha shemen velo-yiten aleyha levonah ki chatat hi.
Haftarah: Isaiah 43:21 - 44:23
Haftarah, Va-yikra
Community Development
Haftarah for Va-yikra
Isaiah 43:21 - 44:23
This translation was taken from the JPS Tanakh
21 The people I formed for Myself
That they might declare my praise.
22 But you have not worshiped Me, O Jacob,
That you should be weary of Me, O Israel.
23 You have not brought Me your sheep for burnt offerings,
Nor honored Me with your sacrifices.
I have not burdened you with meal offerings,
Nor wearied you about frankincense.
24 You have not bought Me fragrant reed with money,
Nor sated Me with the fat of your sacrifices.
Instead, you have burdened Me with your sins,
You have wearied Me with your iniquities.
25 It is I, I who — for My own sake —
Wipe your transgressions away
And remember your sins no more.
26 Help me remember!
Let us join in argument,
Tell your version,
That you may be vindicated.
27 Your earliest ancestor sinned,
And your spokesmen transgressed against Me.
28 So I profaned the holy princes;
I abandoned Jacob to proscription
And Israel to mockery.
Chapter 44
1 But hear, now, O Jacob My servant,
Israel whom I have chosen!
2 Thus said the Lord, your Maker,
Your Creator who has helped you since birth:
Fear not, My servant Jacob,
Jeshurun whom I have chosen,
3 Even as I pour water on thirsty soil,
And rain upon dry ground,
So will I pour My spirit on your offspring,
My blessing upon your posterity.
4 And they shall sprout like grass,
Like willows by watercourses.
5 One shall say, "I am the Lord's,"
Another shall use the name of "Jacob,"
Another shall mark his arm "of the Lord"
And adopt the name of "Israel."
6 Thus said the Lord, the King of Israel,
Their Redeemer, the Lord of Hosts:
I am the first and I am the last,
And there is no god but Me.
7 Who like Me can announce,
Can foretell it — and match Me thereby?
Even as I told the future to an ancient people,
So let him foretell coming events to them.
8 Do not be frightened, do not be shaken!
Have I not from of old predicted to you?
I foretold, and you are My witnesses.
Is there any god, then, but Me?
"There is no other rock; I know none!"
9 The makers of idols
All work to no purpose;
And the things they treasure
Can do no good,
As they themselves can testify.
They neither look nor think,
And so they shall be shamed.
10 Who would fashion a god
Or cast a statue
That can do no good?
11 Lo, all its adherents shall be shamed;
They are craftsmen, are merely human.
Let them all assemble and stand up!
They shall be cowed, and they shall be shamed.
12 The craftsman in iron, with his tools,
Works it over charcoal
And fashions it by hammering,
Working with the strength of his arm.
Should he go hungry, his strength would ebb;
Should he drink no water, he would grow faint.
13 The craftsman in wood measures with a line
And marks out a shape with a stylus;
He forms it with scraping tools,
Marking it out with a compass.
He gives it a human form,
The beauty of a man, to dwell in a shrine.
14 For his use he cuts down cedars;
He chooses plane trees and oaks.
He sets aside trees of the forest;
Or plants firs, and the rain makes them grow.
15 All this serves man for fuel:
He takes some to warm himself,
And he builds a fire and bakes bread.
He also makes a god of it and worships it,
Fashions an idol and bows down to it!
16 Part of it he burns in a fire:
On that part he roasts meat,
He eats the roast and is sated;
He also warms himself and cries, "Ah,
I am warm! I can feel the heat!"
17 Of the rest he makes a god — his own carving!
He bows down to it, worships it;
He prays to it and cries,
"Save me, for you are my god!"
18 They have no wit or judgment:
Their eyes are besmeared, and they see not;
Their minds, and they cannot think.
19 They do not give thought,
They lack the wit and judgment to say:
"Part of it I burned in a fire;
I also baked bread on the coals,
I roasted meat and ate it —
Should I make the rest an abhorrence?
Should I bow to a block of wood?"
20 He pursues ashes!
A deluded mind has led him astray,
And he cannot save himself;
He never says to himself,
"The thing in my hand is a fraud!"
21 Remember these things, O Jacob
For you, O Israel, are My servant:
I fashioned you, you are My servant —
O Israel, never forget Me.
22 I wipe away your sins like a cloud,
Your transgressions like mist —
Come back to Me, for I redeem you.
23 Shout, O heavens, for the Lord has acted;
Shout aloud, O depths of the earth!
Shout for joy, O mountains,
O forests with all your trees!
For the Lord has redeemed Jacob,
Has glorified Himself through Israel.
Taken from Tanakh, The Holy Scriptures, (Philadelphia, Jerusalem: Jewish Publication Society) 1985.
Used by permission of The Jewish Publication Society. Copyright ©1962, 1992
Third Edition by the Jewish Publication Society. No part of this text can be reproduced or forwarded without written permission.
Please visit the JPS website for more fine books of Jewish literature and tradition.
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By Rabbi Avraham Fischer. A publication of the Orthodox Union in cooperation with the Seymour J. Abrams Orthodox Union Jerusalem World Center
Shabbat Parshat Vayikra-Zachor
8 Adar II 5765 - March 18, 2005
The book of Vayikra begins its discussion of sacrifices with the olah (elevation-offering), the wholly burnt offering (Vayikra 1:2-13). After the animal is slaughtered and a portion of its blood is dashed on the sides of the Altar, it is prepared to be burned on the Altar. While it is flayed, part of the animal is washed by the Kohen:
And its inner organs and legs shall he wash with the water (YIRCHATZ BA’MAYIM) (verse 9; cf. verse 13 here).
Similar descriptions are found in Vayikra 8:21 and 9:14, and in Shemot 29:17.
What is the purpose of this washing? Is it for purification, or simply cleansing?
The Midrash (Torat Kohanim, Nedava 6:7) decides that this is not purification in a mikveh:
“You might have said that, just as elsewhere, the washing spoken of is [immersion] in forty seahs of water, so too here the washing spoken of should require [immersion in] forty seahs. Therefore the text says with water (BA’MAYIM), meaning of any kind.”
Chizkuni (R. Chizkiya ben Manoach, mid-13th Century) further notes that when the Torah uses the verb R-CH-TZ to mean a person immersing in water, Onkelos usually translates it using the Aramaic word that means “to immerse” (S-CH-Y, similar to the Hebrew root S-CH-H, which means “to bathe”). However, whenever the Torah speaks of washing a sacrifice, Onkelos translates R-CH-TZ using the Aramaic root CH-L-L, which means “to empty out.”
This washing therefore is functional, removing any semi-digested food. The dirty inner parts of the animal are scrubbed to make the offering suitable for Hashem’s Altar. In the Temple, the rumen was washed in a washing chamber located on the south wall of the Azara, east of the Water Gate, and the intestines, which require at least three washings, were cleaned out on marble tables between the columns in the slaughtering area (Tamid 4:2; Rambam, “Laws of Offering the Sacrifices” 6:6).
This requirement of washing is found only with reference to the olah, and not with any other sacrifice. Bechor Shor (R. Yosef Bechor Shor, born c. 1140) explains why:
“When it comes to the sin-offering and the guilt-offering which are eaten by the Kohanim, as well as the peace-offering which is eaten by the owners, whoever eats of them will wash them if he so desires. The [olah], however, is served at the table of the King, and must be prepared with honor.”
When a person eats, he will prepare his food as he sees fit; but the olah is not eaten by man, but rather offered in its entirety to Hashem, so it must be cleansed of any unseemly parts.
Even though the washing of the olah is not for purification, but cleansing, the Torah still requires water (BA’MAYIM), and not any other liquid:
“BA’MAYIM – with water, and not with wine; with water, and not with a mixture of wine and water (Torat Kohanim, loc. cit.; Zevachim 22a).”
What is the source of this water? The Talmud (Zevachim, loc. cit.) offers two different views with reference to using the water from the Kiyor― the Laver built for the Kohanim to wash their hands and feet― for washing out the inner parts of the olah. One source says that while the word BA’MAYIM requires water, and no other liquids, it comprises all water, including – perhaps, especially – the water of the Kiyor. Another source says that BA’MAYIM means unspecified water, and not water that has acquired “an accompanying name,” whereas the water taken from the Kiyor is not known simply as “water,” but “Kiyor-water,” and is thus unsuitable for this purpose. Rambam (ibid.) says that
“all water is fit”
for cleaning out the olah, which means only that the water need not come from a special source, like a flowing stream or rain water; it can come from any source. He side-steps the issue of whether water that has acquired “an accompanying name” – such as Kiyor-water – is valid or invalid. The commentary on Rambam, Mishneh LaMelech (R. Yehudah Rosannes, 1657-1727) admits that he does not know why Rambam has omitted this issue.
It is surprising, however, that the Temple of Shlomo is not cited as a source. Because, in the description of the Temple, we read:
And he made ten lavers, and put five on the right and five on the left, to wash in them, parts of the offering of the olah they would wash in them; but the basin (Yam, sea) was for the Kohanim to wash in (Divrei HaYamim II 4:6).
This seems to state that Kiyor-water is valid for cleaning out the ‘olah. And yet, the Talmud never introduces this source as a proof!
Rashi, however, in his commentary on Divrei HaYimim and on the parallel verse in Melachim I (7:38), anticipates our question. He says that Shlomo’s ten lavers, five placed on each side of Moshe’s original Kiyor, were those used for cleansing the parts of the olah. They were merely receptacles for holding the water needed to wash the olah, and the water in them never acquired the “accompanying name” of “Kiyor-water”; only the water in Moshe’s original Kiyor, used by the Kohanim to wash their hands and feet, has an “accompanying name.” We still do not know whether Kiyor-water can be used to cleanse the olah, because the verses in Divrei HaYamim and Melachim do not discuss such water one way or the other. The amazing thing is that Rashi apparently has no source for this reading. But it is Rashi’s vast knowledge of the teachings of our Sages that suggests it to him.
The olah is the offering of utter devotion to Hashem, born of the yearning to come as close as possible to the Creator. Nevertheless, lest we think that this aspiring should suffice, that Hashem would somehow “overlook” our ignoring of propriety, the laws of washing the olah tell us: first be sure you are cleansed from within of even the most common stain – and do so using Hashem’s first, simplest creation, water – before ascending towards Him.
VAYIKRA
Why does the first word in Vayikra end with an undersized aleph? Moshe, say the Sages, wanted the word to be written not “Vayikra” – with the aleph (“And He called”) – but as “Vayikar” – without the aleph (“And He happened upon,” as with Bilám in Bamidbar 23:4).
In his humility, Moshe did not want to write a word that suggested that God regularly called to him. He wanted to appear as merely an occasional recipient of God’s call – Vayikar. When God insisted that the aleph be included, Moshe inserted the aleph, but he made it smaller than the rest of the word.
None of us is a Moshe, but each of us is bidden to hear the call of God embedded within His Torah. We might think – might even wish! – that this call is only occasional – Vayikar. Not so. God calls us through Vayikra – with a healthy, full-sized aleph.
God has provided us with special listening devices to enable us to hear His call. Through Torah study we can enter, however tentatively, the Divine Mind of God. Through prayer, we enable God to enter into our hearts and souls. Gemilut chasadim, deeds of kindness, is another “hearing aid” by which the echo of God resounds in our actions. And each of the 613 mitzvot constitutes a distinctive modality of God’s call. Together they combine to make us the recipients of God’s full Vayikra.
***
God can be heard anywhere, but primarily on the soil of Eretz Yisrael is His call heard most clearly, minus the foreign static that is endemic to the Diaspora. Although Israel is often cacophonous, one can hear the call of God here as in no other place.
In this Land, it is Vayikra, not Vayikar.
Rabbi Emanuel Feldman
Yerushalayim
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*D’var Torah from Aloh Na'aleh: an initiative of former North American Rabbis and laymen who successfully made Aliyah, aimed at highlighting the centrality of Israel and promoting Aliyah. They send emissaries – Rabbis, academicians, and others – on speaking-tours throughout the U.S. and Canada.
Contact information:
Rabbi Yerachmiel Roness , Exec. Dir., Aloh Naaleh,
At the OU Center, 22 Keren HaYesod
Alohnaaleh@israelcenter.co.il
Tel.(02) 566-7787 ex. 254
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OU Torah Insights Project Archives
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Weekly Torah Reading: Parshas Vayikra
(Numbers represent the Hebrew year when a class was given)
Parsha Summary - by Rabbi Aron Tendler
Haftorah Summary - by Rabbi Aron Tendler
Haftorah Commentary - by Rabbi Dovid Siegel
Summary of The Weekly Torah Reading:
Parshas Vayikra
Note: The Shabbos Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person "goes up" to make a bracha [blessing] on the Torah Reading.
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1st & 2nd & 3rd Aliyot: The instructions for offering a "Oleh" - burnt offering (fully consumed on the Alter) is detailed. This offering could be brought from a bull, or male sheep or goat. The less expensive "Oleh", using a Turtle Dove or common dove, is described. The Mincha, an offering made from baked, fried, or deep fried matzoh type crackers is detailed.
4th Aliya: The Korban Shlomim - the peace offering, brought from male or female cattle, sheep, and goats is described.
5th Aliya: This aliya describes this Korban Chatas - the sin offering. Three unique sin offerings are described:
1. When the High Priest sinned
2. If the King sinned
3. If the entire nation sinned because of a wrong ruling by the Sanhedrin - High Court. Note: A Korban Chatas could only be offered if the sin was unintentional.
6th & 7th Aliyot: The Korban Chatas of a commoner is detailed, as well as the specifics of the Korban Asham - the guilt offering. This Korban was offered in instances where intentional wrong doing was implicated; such as not fulfilling an assumed oath, or doing something questionable without first ascertaining the law. Additionally, a type of Asham was offered in instances of dishonesty and swearing falsely.
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Parsha Summary by Rabbi Aron Tendler
Summary of The Haftorah:
Haftorah Vayikra
This week's Haftorah is from Yishayah, chapters 43 and 44. The Navi contrasts the idol worshipper with Yakov, the servant of G-d. By choosing Israel to be G-d's nation, we were afforded the unique opportunity of serving G-d in His own home.
The Haftorah begins with G-d's declaration that we were created for the purpose of proclaiming His praises and mastery. The tools for doing so is nature itself in accordance with G-d's rules and dictates. After describing the foolishness of those who would replace Him with images fashioned by human hands, G-d reaffirms our selection as His Chosen People. He guarantees that so long as we return to the prescribed service of the Temple, we will be forgiven and redeemed.
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Parshas Vayikra
Yeshaya 43:21
By Rabbi Dovid Siegel
This week's haftorah displays Hashem's unbelievable compassion for the Jewish people. The prophet Yeshaya begins by characterizing the Jewish people as the nation created to sing the praises of Hashem. Yeshaya continues and says in the name of Hashem, (43:22) "And you didn't even include Me for you were too tired for My service." The Yalkut Shimoni (as loc) explains this passage to refer to our inappropriate attitude towards the service of Hashem.
Chazal (our Sages) say that one exerts enormous energies throughout the dayin pursuit of self advancement and yet he is unwilling to exert even minimalenergy for the sake of Hashem. One returns home after a long tiresome dayat work and neglects attending davening with the "valid" excuse that he'stoo tired. Hashem says that I wasn't even included in your plans. Energieswere available for everything besides My service, the purpose for which you were created.
The prophet continues to reprimand the Jewish people, and says, "You did not bring Me your sheep for burnt offerings and you didn't honor Me with your sacrifices. I didn't overwork you with a meal offering and didn't exhaust you with frankincense spice." Chazal (ibid) elaborated on this passage and explained that all Hashem ever demanded from the Jewish people on a daily basis was the Tamid sacrifice consisting of two sheep. In fact, even the easiest of all offerings, the meal offering was not an obligation but rather a special opportunity to serve Hashem if one so desired. And yet the Jewish people refused to participate in these services. The Radak (ad loc) notes that in the days of King Achaz there were altars in every corner of Yerushalayim for the purpose of idolatry. But the Bais Hamikdash doors were intentionally closed and Hashem was totally excluded from the Jewish services. The Jews were just too tired to serve Hashem although energy was available for every other form of service.
The prophet suddenly shifts gears and begins to address the Jewish people with love and affection. He says, (42:1) "And listen now, My servant Yaakov whom I chose as Yisroel...for as I pour water on the thirsty and flowing waters on the dry land so will I pour My spirit on your children and My blessing on your offspring." Radak (ad loc) explains that the prophet is now speaking to the Jewish people in Babylonia. They had already suffered severe pains of exile and rejection by Hashem and had now reconsidered their previous ways. They thirsted to drink from the long lost waters of prophecy which had ended many years before. Hashem told them that they would once again merit the word of Hashem. Although they had turned their back to Hashem and totally rejected His service Hashem did not forsake His people. The Jewish people would always remain His chosen nation and Hashem would patiently await their return. Our eternal relationship with Hashem can never be severed or even affected and when the proper moment will arrive Hashem will reestablish direct contact with His beloved people. Even words of prophecy coming directly from Hashem will become a daily experience. Hashem's love for His people extends all bounds. Even after all we have done against Hashem He remains right there waiting for us.
Yeshaya concludes and says (44:22) "As the wind blows away the clouds so will I erase your rebellious acts and unintentional sins, return to me for I have redeemed you." The Malbim (ad loc) shares with us a beautiful insight and explains that as far as Hashem is concerned our redemption already happened. From His perspective everything has been set in motion; all that remains is for us to repent and return. May we merit in this month, the month of redemption, the fulfillment of these beautiful visions.
Text Copyright © 1997 Rabbi Dovid Siegel and Project Genesis, Inc.
The author is Rosh Kollel of Kollel Toras Chaim of Kiryat Sefer, Israel.
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March 18, 2010
Parashat Vayikra
Parashat Vayikra
By Susan Elkodsi
Parashat Vayikra begins, “And the Lord called to Moses from the Tent of meeting,” and told him to speak to the people about presenting offerings to God. Given its explicit and detailed instructions for these sacrifices, the book of Vayikra can be considered a handbook for how to be a kohen. Keeping the sacrifices straight; what to bring and why, how to prepare it, and other instructions could make one’s head spin.
A modern worshipper is likely to feel uncomfortable with the concept of animal sacrifice, and perhaps even more uncomfortable with the idea that a kind, merciful and gracious God would require such an act. At the point in history of the Exodus from Egypt, sacrifice was the form of worship for most, if not all, ancient Near East societies. While the concept of a spoken prayer directed at God is alluded to in the Torah, sacrifices seem to be the order of the day.
Maimonides and Abravanel, according to the Etz Hayim Humash, believed that God didn’t intend for us to make animal sacrifices. The Rambam in particular strongly opposed the anthropomorphism of God that’s suggested by terms such as “isheh ray-akh nikhoakh l’ado-nai,” a pleasing scent to God, or the idea that somehow God needed to eat and drink and therefore partook of these sacrifices. The commentary goes on to suggest that sacrifices became the mode of Israelite worship following the incident with the Golden Calf. God realized that the Israelites couldn’t wrap their heads around the idea of a transcendent God, and required concrete rituals in order to worship.
When the Second Temple was destroyed and sacrifices were discontinued, communal prayer took its place. Just as the architectural style of synagogue buildings today compared to 100 or even 50 years ago has changed, the style of Jewish worship has also changed, and continues to evolve as new generations struggle with a concept of God and worship that fits their needs.
Whether we build an altar to sacrifice a cow or grain, davven in a synagogue, experience Shaharit at dawn on Masada, say a misheberakh for someone who is ill, or sit in nature and appreciate God’s beautiful world, we share the same desire, to be closer to God.
It’s no accident that the Hebrew word consistently used for various types of sacrifices in parashat Vayikra is “korban,” which is derived from the root kuf-resh-bet, which means to draw close to.
A few weeks ago we read God’s detailed instructions regarding the building of the mishkan, the place where, as God told Moses in Parashat Terumah, “v’shakhanti b’tokham, and I will dwell among them.” God has taken the first step in developing a relationship with the Israelites by dwelling in a special place in their midst.
Looking back at Parashat Terumah, we read that God requested gifts from “anyone whose heart moved him,” as opposed to other instances where all were required to donate. We learn from this that God wants and needs our praise, prayers and blessings just as we need God’s. I remember making a tile trivet in Kindergarten for my parents. They might even still have it somewhere. My gift was from the heart, and so was their appreciation. As an adult, my gifts to my parents come more in the form of shared experiences as opposed to material objects because both of our needs, wants and circumstances have evolved over the years.
So it is with the korbanot, the sacrifices. In the last decade or two, the word keruv has evolved to signify “drawing near” to the Jewish community those who are far from it. That same word can be applied here with a twist: The laws and rituals involved with bringing and performing the sacrifices gave the ancient Israelites a framework for developing keruv, closeness, to God. Today our prayers and ritual observances serve as our korbanot.
As we move closer to the Pesach festival celebrating Yetziat Mitzrayim, the going out of Egypt, I hope that we continue to seek and to feel God’s presence and keruv, not just in our places of worship, but within ourselves.
Shabbat Shalom.
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Susan Elkodsi
is a rabbinical student at The Academy for Jewish Religion.
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