Vayikra, Leviticus 1:1- 5:26 by Rabbi Denise Eger

We begin a new book of the Torah this week—the book of Leviticus. Leviticus is very different than the book of Exodus, which we just finished. The book of Leviticus is written as the voice of God telling the Israelites the rules of sacrifice, and the rules and regulations of living a holy life—holy to God. The book of Leviticus includes not only the laws as they build the Israelites relationship to the Divine, but the laws as they build relationship to other human beings both fellow members of the Israelite community and non-members. There is almost no narrative in this book of the Torah. Fittingly, this opening parasha—Vayikra –also the Hebrew name of the book of Leviticus—is “God called.” Leviticus is God’s calling out to Moses these mitzvot, these commandments and God’s calling out to the Children of Israel.

Thus our portion delves right in to a description of several kinds of sacrifice. The description and building of the Tabernacle were described in Exodus. Now in Leviticus, we have the description of exactly what kinds of sacrifice will take place there and how those offerings are to be made. We learn of the animal sacrifices, the grain offerings of varying kinds, of first fruits of the harvest, of peace or well-being offerings, and sin offerings and guilt offerings.

Chapters four and five of Leviticus focus specifically on the different layers of those whose sin: Sin by mistake whether, priest, the entire community, a leader or an individual. These are different than sins committed deliberately. In each of the above cases—whether by priest, or individual, by entire community or leader—atonement can indeed be made through the sacrifices brought. But each must first acknowledge and confess the sin. Then in each case hands are placed on the offering—seemingly transferring the sin from the individual or group to the animal and then through the sacrifice and burning of the animal—the odor—pleasing to God—expiates the sin.

Today we no longer transfer our sins to animal sacrifices. But we still must find ways to confess and to atone for our errors and mistakes, our sins of omission and commission. While most Jews are familiar with our annual day of confession and atonement—Yom Kippur, the Jew does not need to wait and save up a year’s worth of sin and guilt to confess to God. Rather each day in the daily worship service is a prayer that asks God, to forgive us and expiate our sin. In the Amidah, one of the 18 benedictions does just that.

“ Help us to return our Maker to Your Torah; draw us near, O Sovereign God to Your service and bring us back to Your presence in perfect Repentance. Blessed is Adonai who calls for repentance. (GOP p. 63)”

This is followed immediately by a prayer for forgiveness: “Forgive us, our Creator, when we have sinned; pardon us, our Sovereign, when we transgress; for You are a forgiving God. Blessed is Adonai, the gracious God, whose forgiveness is abundant (GOP, p. 63).”

Each day we have an opportunity to confess our sins, ask for pardon and forgiveness and offer the sacrifices of our hearts. For our ancestors the sweet smell of the sacrifice as it rose to God helped to bring about their healing and repentance. For us it should be the sweet sound of our daily confession and the rising tide of personal responsibility for our actions. These are today the ways in which we offer up our sacrifices to God. May we live with integrity in our words and deeds even as we offer up the sacrifices of our hearts.

Posted by Lee at March 16, 2005 03:52 PM