Results tagged ‘ Vayikra ’

Vayikra

                     Vayikra
 
In this week’s parsha we begin the third book of the Torah-Sefer “Vayikra” (literally, “and he called”).

The question arises: Why is the third Sefer of the Torah called “Vayikra” (“and he called”)? The 5 books of the Torah were all given their names based on their essential characteristics. How is “Vayikra” the essential characteristic of the third book of the Torah?
 
Additionally, the law is that “korbanos” (sacrifice offerings-which are dealt with mainly in Sefer Vayikra) are only done with domesticated animals-not wild and powerful animals. The Medresh explains that the reasoning for this is because they are always chased after by other animals and so Hashem has special affinity towards them and only allows them to be used as korbanos. However, why does Hashem specifically show a sense of love for domesticated by only allowing them to be used as korbanos? 
 
Furthermore, the Baal Haturim (1;1) relates that the letter “alef” in the word “Vayikra” is written in a diminutive form because Moshe was a great yet humble person and did not to write more than “Vayakar” (meaning: He happened upon-written without the letter “alef”) as if Hashem’s revelation to him were a chance occurrence. However, this wasn’t the first time in the Torah that Hashem called out to Moshe! Therefore, why is it only now that Moshe chose to write the word “Vayikra” with a small “alef”? He should have done the samething earlier!?!
 
Further, the Gemara (Yoma, 4b) states that we learn from the seemingly extra word “laymor” (meaning: saying) in the pasuk (1;1) that it is forbidden to tell say over any information someone tells you to another person unless the speaker specifically tells you that you could. However, why do we learn that lesson out specifically from here? This isn’t the first time in the Torah that someone told another person to deliver a message!?!
 
Moreover, why is it forbidden for one to repeat over the piece of information unless the speaker specifically allows them to? Simply speaking, if someone tells you something then that means that they allow you to say the information over to others-unless they tell you otherwise!?!
 
Lastly, we find that up until Sefer Vayikra the Torah refers to all sacrifices without the word “korban” (e.g. Shemos, 10;25). What’s the reasoning for this? Why does the Torah wait until Sefer Vayikra to first refer to sacrifices as “korbanos”?
 
Rabbi Yochanan Zweig explains that there’s a big difference between regular “sacrifices” (the way the torah refers to all offerings before Sefer Vayikra) and “korban” offerings (as the Torah refers to sacrifice offerings starting from parshat Vayikra). The Torah refers to offerings as regular sacrifices (without the word korban) when they were given simply as a way of showing commitment and love for Hashem (by slaughtering one’s animal a person would show that they loved Hashem so much that they were willing to lose an animal in order to give honor to His name). In contrast, when the Torah would refer to offerings with the word “korban” it means that the nation would slaughter their animals because they felt a sense of closeness to Hashem. Rabbi Zweig explains that in relationships there must always be a sense of closeness felt by both people. For example, if a person says “I love you” to another person and the other person doesn’t say “I love you too” then the first person feels terrible as they don’t want to be vulnerable to the other person (by saying private and personal things to another person they make themselves vulnerable to get embarrassed through having the information repeated) and have them take advantage of the great love they have for them. When the nation of Israel gave “korbanos” to Hashem He therefore had to also open Himself up to us and show us how much He loves us. Thus, korbanos represent a love relationship between us and Hashem.
 
Similarly, Rabbi Zweig explains that Sefer Vayikra is the book of love and affection. Hashem’s call to Moshe (1;1) was a call of affection. Moshe wanted Hashem to show His love back to him and the whole nation of Israel as they had given themselves over to Him by showing their great love for Him through their korbanos. The third book of the Torah is therefore called Vayikra (and He called) as the calling was a call of love and the whole Sefer Vayikra is about our love relationship with Hashem.
 
Furthermore, Rabbi Zweig explains that only domesticated animals were offered as sacrifices since they are always vulnerable-like the nation of Israel when they gave korbanos to Hashem and showed Him their great love for Him.
 
Further, Rabbi Zweig explains that when the Gemara (Yoma, 4b) says that it is forbidden for one to retell information they hear to others without specific permission from the speaker that it is referring to cases where the person is speaking about private/personal things with another person in which they have a love type of relationship with. By all other cases however one is allowed to say over the information unless specifically told not to.
 
Similarly, Rabbi Zweig explains that the Gemara (Yoma, 4b) specifically learns out from here that it is forbidden for one to retell information over to others without explicit permission from the speaker as unlike all previous discussions between Hashem and Moshe this was the first time that Hashem told Moshe His private feelings about him and the nation of Israel. 
 
Lastly, Rabbi Zweig explains that this “Vayikra” was different than all previous callings as this “Vayikra” was a call of affection. Meaning, this was the first time that Hashem called out to Moshe as a sign of love. Thus, even though this wasn’t the first time that Hashem called out to Moshe-this is the only time that the word “Vayikra” is written with a small “alef” as Moshe wanted to be humble and hide the fact that he had a love relationship with Hashem. 

Vayikra

                      Vayikra

In this week’s parsha we begin discussing the laws of korbanot (sacrifices).

Firstly, why were these sacrifices able to atone for our sins (see: 1;4)?

Secondly, Rashi (2;1) states: “Hashem said, although the poor man’s offering is modest, I consider it on his behalf, as if he offered his soul.” Why did Hashem only consider it as though the poor offered their souls–surely the offerings of the wealthy were greater!?!

Lastly, Rashi (5;11) states: “It is not proper that a sinner’s offering be splendid.” What’s the reasoning behind this? Why was not allowed to bring a really nice korban (sacrifice)?

I think we could answer by explaining the purpose of the korbanot…

Many commentators explain that a sinner was supposed to think to himself that he should really be the one getting slaughtered. Meaning, a person wasn’t simply required to bring a korban, but he was supposed to put his heart into the service. Hashem wants us to understand the meaning behind the korbanot–not simply go through the motions. When a wealthy person would spend a lot of money on a korban, naturally, he would sometimes think to himself that he has done his job, for he invested a lot of money in order to serve Hashem. However, korbanot aren’t about money! The purpose of korbanot was to put your heart into the service and thereby become closer to Hashem (Note: In Hebrew, the word “korban” comes from the word “karov”, meaning, to become closer). Therefore, when a poor person would bring a cheap offering he would realize that he hasn’t fulfilled his obligation merely by bringing it–rather, he would realize that there’s a lot more to the service than just doing it. Thus, the poor would always put all their heart and soul into the services and truly fulfill the mitzvah.

We could now answer our questions…

When one would bring a korban in the proper fashion and have in mind that really he should be the one getting slaughtered-this would create a great fear in Hashem and cause him to repent. Therefore, people would get atoned for their sins through bringing korbanot.

Additionally, Rashi (2;1) mentions that Hashem only considered the poor to have offered their souls because they were the only ones who would truly realize the purpose of the services–to become closer to Hashem. As a result, they put all their heart and soul into the services, while many of the wealthy would simply rely on all the money they spent on their korban in order to be forgiven.

Lastly, Rashi (5;11) states, “It is not proper that a sinner’s offering be splendid” because one who brings a really nice korban could possibly think that he is being forgiven based on the beauty of his offering. However, the real atonement came based upon the person giving up their heart and soul while performing the service. Therefore, in order so that people shouldn’t have misconstrued thoughts and think that their forgiveness is based upon the money they put in (and not their heart and soul), Rashi says that it isn’t proper for a sinner to bring a splendid offering.

I think we could learn a very important lesson from the korbanot…When we perform mitzvot we should realize that what Hashem is really interested in is that we put all our heart and soul into them. Often times people think that it’s sufficient to merely “go through the motions” and perform the mitzvot when required or simply pay their way through them. However, we should learn from the korbanot not so. We should all realize that Hashem isn’t interested in us just doing the mitzvot-or our money. Rather, Hashem wants us to feel a connection to Him when performing His mitzvot, and this could only be achieved when they are performed with all of ones heart and soul.

Summary: In this week’s parsha we begin discussing the laws of korbanot (sacrifices). Interestingly, we are told that the sacrifices atoned for our sins (see: 1;4). Additionally, Hashem only considered the poor to have “offered their souls” while performing the services (see: Rashi, 2;1) . Furthermore, it was improper for one to bring a splendid offering (see: Rashi, 5;11). However, why is all of that? Many commentators note that one was supposed to realize that really he should be the one getting slaughtered during the services. This would cause one to have fear in Hashem which would eventually lead to teshuva (repentance). Therefore, we were forgiven for our sins through the korbanot. Now, the purpose of bringing korbanot was to become closer to Hashem (Note: In Hebrew, the word “korban”-sacrifice, comes from the word “karov”-to become closer). As a result, one was required to put all their heart and soul into the service, for that’s the only way to achieve closeness with Hashem through His mitzvot. The poor would bring cheap offerings and realize that they weren’t being forgiven because of their sacrifice–Hashem therefore considered them to be the only ones who offered their souls. Lastly, it was improper for one to bring a splendid offering because this would lead people to think that they were being forgiven based on their monetary investments–when in reality, it was all about how much of their heart and soul they put into the service.

| back to blog home |
Theme: MLB “modern” | Get a free blog at WordPress.com
Follow

Get every new post delivered to your Inbox.