Vayikra: The Heart follows the Giving

Leave a comment

Parshat Vayikra teaches the laws of various korbanot. The concept of sacrifices may seem archaic and irrelevant to our lives today. However, the commentaries find deep meaning in the Torah’s description of these offerings. 

The first of the korbanot, the olah (elevation), is introduced as follows: “If a man (adam) from among you offers a sacrifice…” It is less common for the Torah to use the word “adam” for man, instead of “ish.” Rashi based on the midrash teaches that this refers to the first man of creation – Adam, who was the first to bring a sacrifice to God (in the midrash). Just as Adam did not give a gift to God from stolen property, we too must not make an offering based on theft. Adam’s offering was whole-hearted. The act of giving brought him closer to God and elevated his own life. Perhaps this is also an optimistic assessment of the spiritual potential of his descendents. 

A similar idea is expressed about the sin-offering in the Sefer Hachinuch. The korban chatat is brought when a person sins inadvertently. Even when the sin is unintentional, words of regret are not enough to compensate. The act of bringing an offering fulfills the Chinuch’s famous concept of “the heart follows after the actions.” In sinning we move away from God, by giving we move closer. And, the act of giving has a deep imprint on our character. In more modern terms, Gary Chapman has shown that there are five types of love languages in couple relationships. One of the ways some people express love and draw closer is through the giving and receiving of gifts. 

This principle is also at the heart of Purim. Rambam writes that one should spend more money on gifts to the poor than on other Purim mitzvot, since “no joy is greater than the joy of gladdening the hearts of the poor…” Our hearts may be heavier than usual this Purim. May our hearts follow after the act of giving and find some light and joy. Shabbat Shalom and Purim sameach -Karen Miller Jackson

Parshat Vayikra: Calling the Jewish People

Leave a comment

What is the call of “Vayikra” for the Jewish people today?

Numerous commentaries explain that parshat Vayikra is a direct continuation of Shemot, which ended with Moshe outside the mishkan. Even Moshe, the greatest prophet of all time, could not enter the holiest place at all times. Vayikra teaches that when an individual was impure, s/he too could not enter the mikdash. Human experiences of holiness have a rhythm of ebbs and flows, highs and lows. Similarly, Rabbi S.R. Hirsch teaches that the root of the word “korban” is “k.r.v,” to come close. The korbanot in the time of the mikdash (and today our tefillot) are a way to draw closer to Hashem – highlighting that one cannot stay in a continuous state of holiness. We are human beings, not angels.

Perhaps Rashi alludes to this in interpreting “Vayikra” as an expression of God’s affection (חבה) for Moshe and invitation to draw closer to holiness and hear God’s words. Rashi relates this to the call of angels in Isaiah – which we say in the kedusha of the amidah – “And one called (ve-karah) out to the other, holy, holy, holy…” In entering the ohel moed, Moshe becomes angel-like. In standing with feet together and saying kedusha we strive to be holy like angels (whose feet were like a straight foot). However, we can’t stay this way permanently.

Regarding the position of feet in prayer, Rav Kook writes that our feet are for both walking and standing. When we walk, legs apart, we advance and grow in Torah knowledge. When standing with feet together in prayer, we solidify ourselves through unity (achdut).

There is also a rhythm within the Jewish nation. There are times we as a people can debate constructively and withstand moving in different directions, at different paces. And then there are times we need to pause in order to solidify, to draw closer in holiness and focus on achdut. Shabbat Shalom🌸 -Karen Miller Jackson