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Parshas Vayikra

The third book of the Torah is called Vayikra. This first word refers to G-d who “called” Moshe to present to him the laws of the Korbonos, the various sacrifices. Hashem called Moshe frequently. Certainly, this is a great compliment to a human being, to be called by G-d. Yet Moshe was a very humble person and, consequently, when he wrote down the word Vayikra, he wrote it with a small “aleph” at the end of the word, and is the way it appears in the Chumash as well as in the text of the Torah. Why? Visually, it looks as if the word is Vayiker rather than Vayikra. It is a lesser praise to say Vayiker than Vayikra. Vayiker means that G-d chanced to meet Moshe, whereas Vayikra means that He called Moshe.

A famous Chassidic teacher, R. Bunin, explains that Moshe Rabbeinu “was not impressed with his own achievements. He remained small in his own eyes, like an ordinary man standing on a high roof. Surely, such a man would take no pride in his height. He knows that it is only the roof which raises him to great heights. Moshe understood his greatness, but he was certain that it was not of his own doing. Rather, it was Hashem who had blessed and raised him. How then could he show pride?”

Why did Hashem request that our ancestors offer sacrifices? There are two distinct opinions:

  1. the Rambam, followed by Abarbanel
  2. the Ramban, supported by lbn Ezra. The Rambam (Maimonides) states that the Israelites became accustomed to idolatrous sacrifices – a practice universally used for worship in those times. To wean them away, G-d tolerated the sacrifices, but commanded that they be directed to Him, according to His laws – kosher animals to be used and the most humane method of slaughter employed – shechita.

Ramban (Nachmonides) and lbn Ezra reject this interpretation. The Hebrew word for sacrifice is Korban, which is derived from a root word meaning “to draw near”. According to the Ramban, “sacrifices were a positive vehicle through which the sinner could come closer, or return, to G-d. He points out that each mandated step of the sacrificial ritual had a symbolism that had a potent effect upon the penitent. As he acted out these steps, he was overwhelmed with the awareness that he had sinned against G-d with his body, soul, thought and speech. Our sages stress that the sacrifice had to be preceded by restitution of the wrong committed and by repentance, expressed in a confession (Vidui). The thrust of the sacrifice was to affect and change the worshipper, as opposed to pagan sacrifice, where the objective was to affect and placate the idol”.

The first portion of Vayikra discusses five major offerings, which were given during the days we had a Mishkan (tabernacle).

  1. Olah – the burnt offering to atone for not having lived up to one’s potential as a Jew.
  2. Neder or Nedava – to show that all of our possessions belong to G-d.
  3. Chatas – the sin offering – to atone for accidental sins.
  4. Asham – the guilt offering – to atone for specific sins.
  5. Todah – thanksgiving offering – to express gratitude to the Almighty.

Provisions are made for the poor who are permitted to bring kosher birds, or even wheat, for their sacrifices in place of expensive animals.

The Rambam rules that when the third Holy Temple will be built it is the Todah, the thanksgiving offering, that will be offered exclusively, expressing our gratitude to Hashem for His goodness.

Rabbi Aaron Borow, Emeritus

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