Parshat Vayikra; Leviticus 1:1 – 5:26: By Rabbi Denise L. Eger
As we begin the third book of the Torah, Leviticus, with this week’s parasha, Vayikra, we encounter the ancient rites and rituals of the Children of Israel. Described in detail in this book of the Torah are the sacrifices, offerings and rituals that the priests performed on behalf of the Israelites and in worship of God. In the book of Exodus, we have now built the Tent of Meeting according the design and instructions of God. Moses set the Tabernacle in place once all the pieces had been constructed. Aaron and his sons are ready to assume the priesthood and their fine, special priestly garments have also been completed. Now the book of Leviticus comes to teach the priests and the entire people what will happen in the Tent of Meeting and how the priests will make the offerings that will help the people stay in covenant with God.
The opening chapters of Leviticus outline the basic sacrifices. It describes the Olah –the burnt offering which is considered the basic offering. Most communal offerings were of this type. Next in this portion the Minchah or meal offering is detailed. This is a tribute offering or gift offering. Flour and oil were used either prepared as cakes or uncooked. These were offered with frankincense on top. Next, the Zevach Shlemim or offering of well being is described. This is sometimes referred to as a peace offering. Special to this offering was that there was a meal that was eaten by the one who brought the sacrifice and his or her guests after the portion had been offered on the altar and a special portion given to the priests. Then the portion concludes with a description of the Chatat offering often called the sin offering and the Asham offering—the guilt offering.
While these offerings are called sacrifice in English, it doesn’t really convey the meaning of the word in Hebrew. The word Sacrifice comes from two Latin words sacer-meaning holy and facere meaning to make. In most of the pagan world and specifically the Roman world, a sacrifice made something holy to their gods and goddesses. But in Hebrew the word we use in korban. If our offerings were to mean make holy –we might expect the word to come from the Hebrew root k.d.sh. We are familiar with kiddish, kaddish and kedushah. All connected with holiness. But k.r.v. which is the root of korban has a meaning and connotation of closeness. When we offer a sacrifice on the altar—whether to expiate our sins, or give thanks or atone for our guilt, we are asking to draw close to God. These offerings are designed to help us be close to the Holy One of Blessing, to be in God’s presence and God’s grace.
Today we have no sacrifices upon an altar. The destruction of the Temple by the Romans in the year 70 brought that chapter to a close in our history. Rabbi Yochanan ben Zakkai and his disciples are credited with helping to transform the sacrificial ways into a prayer. Our modern sensibilities and a huge “ick” factor also keep us from thinking that animal sacrifice is a way to draw close to God. Yet God nearness is something that I believe we still crave.
Our search to be close the Holy One of Blessing is still very much a part of our Jewish way of life. We still struggle as our ancestors did to expiate our sins, atone for our actions, nullify our inappropriate behaviors, and give gratitude for our very lives and well being all the while inviting God to be with us and near us. But just like our ancestors of old who need the Temple (or in earlier generations the Tabernacle) we too need a place to gather together and to seek out and be close to God. The synagogue is just that place and the community we make with each other in the synagogue helps to create that sacred space for seeking God’s nearness.
So take some time to be present in synagogue so you can seek out God’s Divine Presence in your life
Posted by Lee at March 19, 2007 10:00 AM
