PARSHAS VAYIKRA | 8 ADAR 2 5768 | 15 MARCH 2008                         ARCHIVES

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Parsha Perspectives by Ozer Alport

(והקטירם הכהן המזבחה לחם אשה לריח ניחח כל חלב לד' (3:16

“The Kohen shall cause them to go up in smoke on the Altar, the food of the fire for a satisfying aroma, all the choice parts of Hashem.”

Last week we ended the book of Exodus, which revolved around the Exodus from Egypt, the giving of the Torah at Mount Sinai, and the construction of the Tabernacle. This week, we begin the book of Leviticus, which deals largely with the laws pertaining to the Tabernacle and the Kohanim (Priests) who served therein.

Parshas Vayikra introduces us to a number of the various Korbanos (sacrifices) which were offered in the Tabernacle and their pertinent laws. One of the sacrifices is the Korban Shelamim (Peace-Offering). In discussing the laws of a goat which is brought as a Peace Offering, the Torah requires the Kohen to burn all of its choicest parts on the Altar in the Tabernacle.

Interestingly, Maimonides writes that this requirement wasn’t specific to the Korban Shelamim. He derives from our verse that for the performance of every mitzvah - from the selection of which animal to offer as a sacrifice, to the food and clothing donated to the poor - a person should use his finest possessions.

Rabbi Avrohom Mordechai Alter (1866-1948), known as the Imrei Emes, served as the Rebbe (leader) of the Gerrer Chassidim. He was once approached by one of his followers, who lamented that he had lost his tefillin. As tefillin are quite expensive, the man was also worried that it would take him quite some time to save up the money to purchase a new pair.

Much to this man’s relief, Rabbi Alter immediately took out a pair of tefillin to loan to the man until he was able to locate his lost tefillin or buy a new set. After giving them to the man, Rabbi Alter asked him to take extra precaution in protecting them. He explained that he had inherited this pair of tefillin from his saintly father, Rabbi Yehuda Leib Alter, who was known as the S’fas Emes and had served as the previous Gerrer Rebbe.

After he left, ecstatic about the change in his fortune and his merit to use the tefillin of the S’fas Emes, one of the close disciples of the Imrei Emes asked him why he was willing to part with such an irreplaceable and holy family heirloom when he could have easily attained a simple set of kosher tefillin. Rabbi Alter responded by quoting the words of Maimonides, who teaches that we must be willing to give up our most precious possessions for the sake of Hashem’s mitzvot.

After studying the inspiring stories of our forefathers in the book of Genesis and of their salvation from Egypt in the book of Exodus, many people find it difficult to relate to the esoteric subjects discussed in the book of Leviticus.

Although Maimonides rules that this concept of using our choicest possessions applies to all mitzvot, perhaps one of the reasons it is taught in reference to the Peace Offering is to remind us that these sections of the Torah can be equally applicable to our daily lives. Just as we wear our nicest clothing to a wedding and set the table with our finest china when hosting important guests, so too does the Torah teach us that this approach should carry over to matters of the soul, as we proudly use our most precious possessions to serve Hashem and do His mitzvot.

Please pray for a refuah shlema for Miriyam Shulamis bas Yocheved

talking points - parshas Vayikra
Rabbi Elazar Meisels

1. Prophet-ing from Motherhood

“And He called to Moses, and Hashem spoke to him from the Tent of Meeting, saying:” 1:1

• And He Called - The first letters of the first three words of this verse [Vayikro El Moshe] are “Vov”, “Aleph”, and “Mem”, which can be rearranged to spell the word, “Imo” – his mother. Whose credit was it that Hashem communicated with Moses of all people? It was in the merit of his mother who placed her life in danger by tending to the Jewish children in defiance of Pharaoh’s explicit orders to the contrary. She educated Moses to serve Hashem with utmost devotion, which made him worthy of conversing with the Almighty on behalf of the Jewish people. – Baal HaTurim (Rabbi Ya'akov ben Asher,1270-ca 1340)

One might wonder why of all the places that the Torah references Moses’s ability to commune with the Almighty, this one was chosen to accredit his righteous mother? This may be related to the fact that this Parshah discusses the ritual offerings, which require total subservience and dedication to Hashem. A mother who wishes to raise her children to serve Hashem must similarly exercise unswerving devotion and self-sacrifice to the cause. Half-hearted efforts rarely produce the sort of results that we all aspire to. Miriam was an exemplar of such dedication and thus, she is referenced at the head of this Parshah.

2. Peace-Meals

“Speak to the Children of Israel and say to them: ‘When a man among you brings an offering to Hashem: from animals, from cattle, or from the flock shall you bring your offering.’” 1:2

• From Animals, From Cattle, Or From The Flock – “One might have thought that perhaps even wild animals [chayos] are acceptable as offerings? The verse teaches us: Cattle and sheep only, [not wild animals]” – Rashi
• The reason that wild animals are not acceptable as offerings is because the primordial serpent is a species of wild animal. In anticipation of its central role in the sin of the Tree of Knowledge, wild animals did not receive the blessing to be fruitful and multiply at the time of their creation. Thus, they must be utilized sparingly. – Rivah (Rabbi Isaac ben Asher haLevi)
• The reason wild animals are not acceptable as offerings in contrast to the others, is because cattle and flock are docile, tame, and peaceful by nature. They’re not predatory and they can live among humans in peace and harmony. Wild animals, on the other hand, live in the fields, are predators, and are exceedingly difficult to reign in. Korbonos (offerings) are designed to promote peace and harmony and long life, and therefore wild animals are unsuitable for inclusion. – Rabbenu Bachya

In Sefer Shmos (Exodus) [22:20], the Torah forbids the use of metal implements in constructing the Altar because the Altar was designed to reinforce the bond of unity between G-d and the Jewish people, and metal implements are often used to sever and separate bonds. Nowadays, when we don’t have actual offerings and substitute daily prayer in their stead, our prayers must reflect this desire for peace and unity. This explains in part why the concluding and all-encompassing blessing of The Amidah Prayer is “Sim Shalom,” in which we request peace.

3. All The Honey In The World…

“All meal-offerings that you bring to Hashem are not to be made leavened, because all sourdough and all honey you shall not burn from them a fire-offering to Hashem.” 2:11

• All Honey You Shall Not Burn – “Bar Kafrah taught: If the Kohen would have mixed in a small amount of honey, the delightful aroma would have been so overwhelming, that no man would have been able to withstand it. Why then don’t we add honey? Because the Torah said, ‘and all honey you shall not burn’. – Braissah D’Pitum HaKetorress

The Braissah’s answer doesn’t truly satisfy its question as it neglected to explain why we don’t add honey other than to reiterate the Torah’s objection to doing so? We’re still left wondering why indeed, it wouldn’t have been a good idea to do so? The Kotzker Rebbe zt”l explains that the Torah is teaching us to internalize the idea that the reason for this prohibition is entirely irrelevant. The mere fact that the Torah said that we may not do so should suffice, and no additional reasons need be sought. Sure, to our minds, it would appear to be a great idea, but once the Torah eliminated the possibility of doing so, we must accept that decision unquestionably. The same is true for so many great id eas which to our eyes would appear to be wonderful innovations and additions to Judaism. So long as they don’t contravene the will of the Torah, we may safely embark upon them. If however, they blatantly contradict the Torah’s instructions, we must abandon them at once even if our minds fail to grasp the danger that lies within.

Blessings Everywhere

Dear Mrs. Bulow,
I know that we Jews say blessings on all different occasions: when eating, lighting candles, on being called up to the Torah, among lots of others. To my surprise, I recently learned that there is even a blessing for after one goes to the bathroom! Isn’t this taking a good thing to an extreme? Hope to hear from you!
Sincerely,
Daniel B.

Dear Daniel,
You are right, there are many blessings to be said throughout the day, and the life of a Jew. Often a blessing is said when feeling a benefit, such as when eating or smelling a pleasant fragrance, or before performing a mitzvah, such as studying Torah, lighting the menorah or blowing the shofar. But the central purpose of making a blessing is to focus our attention. They are part of a whole system of creating a relationship with G-d, and of training ourselves to be sensitive to opportunities for connection in that relationship.

A blessing was instituted for recitation after attending to one’s needs in the bathroom because that moment, after exiting the bathroom, holds the possibility for profound recognition and appreciation of G-d’s wondrous creation of the human body. The blessing is called “Asher Yatzar” after it’s first few words, and can be found in the first few pages of most prayer books. The wording refers to the many orifices and cavities contained in the body and to the fact that if even one of them ceased working according to its function, our health, and possibly even our life, would be jeopardized. Having just experienced the functioning of these processes makes it a propitious time to recognize the ultimate source of their proper functioning.

The end of the blessing refers to G-d as both the “Healer of all flesh” and the One Who “does wonders”. Saying this blessing is our opportunity to acknowledge G-d as the source of the healing that goes on daily in our body. We often take for granted the amazing fact that we can experience a cut in our flesh, or an injury to a limb one day, only to have it completely healed within a few days. We are used to seeing a wound look better on a daily basis until it slips into our memory. Imagine what it might be like if every wound was permanent, or could only be stitched together by human efforts with G-d playing no further role in the repair (Heaven forefend!). Our bodies would be a mess! Saying a blessing on a daily basis that refers to G-d as the “Healer of all flesh” reminds us that He is the source of that constant, vital healing process.

The last words of the blessing, “does wonders”, refer to wonders on two different levels. The first is the wondrous activity that takes place within the body on a constant basis: digestion, respiration, circulation, filtration, nervous system functions, et cetera. All of these systems and more must work in constant synergy to keep us alive and functioning well. Our spiritual growth is dependant on our body being able to function at least at a rudimentary level. To the extent that a system fails, one is compromised in one’s abilities to fully engage in activities of giving and growth. (Of course, there are special people who have risen to the challenge of dealing with less than a fully functioning body and still manage to grow and give, , but most of us need a well functioning body to function well spiritually.)

The second level that “does wonders” refers to is the most miraculous of all. The body is all physical and the soul is all spiritual. They are total opposites in both their makeup and their drives. On a natural level, they should not be able to co-exist at all. But without the soul the body would be worthless and without the body the soul would be helpless. They both need each other to be effective in this stage of existence. In order for them to live together, G-d must do a miracle on a continual basis. “Does wonders” refers to the miracle of the soul being able to “live” in a body.

So, it all boils down to consciousness. Blessings, including this one, are a way of infusing a physical act with greater spiritual consciousness. Imagine how much you could grow when you take the time to stop and think, to reflect and focus, even if only for a few seconds, on a regular basis, each day. It adds up quickly and it certainly is worth the investment.

Warmly,
Aliza Bulow

In a Torah scroll, in the first word of this week's parashah — וַיִקְרָא — the letter aleph is written slightly smaller than the other letters. Many commentators explain that this highlights the extraordinary humility of Moses. Baal HaTurim ( ) explains that when Moses received prophecy from Hashem, Hashem would first call to him lovingly by name. Prophecies received by others would not be preceded by any "calling"; rather, the prophet would sink into a trance and thereby receive the prophecy.

When the Torah describes the prophecy received by Bilam (Numbers 23:16), it uses the word וַיִקָּר, whose root implies chance or happenstance, and also has a connotation of contamination (as in the word קֶרִי). When speaking to Bilam, Hashem wished to emphasize that He did not do so with love. On the other hand, Hashem wished to record in the Torah that when He spoke to Moses, He called him lovingly first; thus, he instructed Moses to write וַיִקְרָא. Moses, in his humility, did not wish to highlight the fact that his prophecy was on this exalted level, so he wrote the letter aleph using a smaller script.

Ma'or VaShemesh, by Rabbi Kalman Klonimos Epstein, notes that the word יְקָר (found within the word וַיִקְרָא) means honor. He explains that the Torah places the small aleph that emphasizes Moses's humility in the word וַיִקְרָא to teach that all the honor and glory that Moses received was due to the fact that he was exceedingly humble, for, as the Talmud states (Eruvin 13b): Whoever flees from greatness, greatness pursues him.

R' Bunim of P'shich'cha offers another insight. The meaning of the word aleph, he says, is to teach; thus, the small aleph is telling us that we must teach the importance of humility. And in truth, there was no better role model to teach this lesson than Moses, who was at once the greatest and the most humble of men. If Moses, the greatest of all the profits, was able to be the most humble of men, surely we should not have any difficulty being humble!

Hey, I never knew that! By Ozer Alport

Amazing Insights About the Weekly Parsha   

Q: It has become customary for children beginning to study the Torah to start with the study of Parshas Vayikra. The Medrash questions why it wouldn’t be more appropriate to start from the beginning by learning Parshas Bereishis. The Medrash answers that because our parsha discusses the offering of sacrifices, which restore and enhance one’s purity, it is appropriate for young children, who are naturally pure, to begin their studies here. Although the two may share similarities, what value could there be in teaching these concepts to young children who are incapable of grasping the intricate laws and underlying ideas behind the various sacrifices? Wouldn’t it make sense to begin with episodes from the book of Genesis to which they can relate more easily?

A:Rabbi Shimshon Pinkus likens this question to the case of a simple villager who amasses enough money to purchase an automobile. Excited to show off his new purchase, he drives it everywhere until one day, out of fuel, it suddenly refuses to move. He turns for advice to a more sophisticated acquaintance, who advises him to refill the gas tank.

In his ignorance, the villager argues that enough damage has been done to his prized possession that has ceased to function. His friend patiently counters that the villager didn’t produce the car and is incapable of understanding how it works. The manufacturer, who is intimately familiar with its every detail, has made it known that only foul-smelling gasoline will enable it to continue functioning properly.

Similarly, even the most experienced educator lacks the ability to fully comprehend the neshama (soul) of a child due to the simple fact that he didn’t make it. Hashem, who inserts each precious soul into a Jewish child and possesses the unique understanding of its inner workings, has declared that the essence of the soul is its pure source from just underneath His Throne of Glory. As such, He recognizes that the “fuel” so vital to the successful growth and nourishment of the neshama is the pure study of sacrifices.

Q: The Baal HaTurim explains (1:1) that the letter א in the word ויקרא is written smaller than usual due to Moshe’s humility. He preferred to use the expression ויקר, which connotes coincidental contact, rather ויקרא, which implies that Hashem specifically called him to speak to him.When Hashem instructed Moshe to write ויקרא, he wrote a small letter א. As the word ויקרא is used in conjunction with Hashem speaking to Moshe several times previously (e.g. Shemos 3:4), why did he only write a small א here?

A:The Talmud (Nedorim 38a) teaches that Hashem only gives prophecy to a person who is wise, strong, rich, and humble. Although the need for wisdom and modesty is understandable, why must he be strong and rich? Rabbi Chaim Volozhiner explains that if a person doesn’t possess these traits, his apparent humility may not be genuine, but rather a reflection of the fact that he has little about which to be arrogant. Only when he is also rich and strong, yet still remains humble, can we know for sure that his modesty is authentic.

In light of this explanation, Rav Shmuel Dovid Walkin answers that the Talmud explains that Moses only became wealthy from the remnants of the broken Tablets. Had the Torah used the word ויקר or a small א prior to the giving of the Torah, there would have been no proof that Moses’s modesty was real. Only at this point, when he had become wealthy and still remained unassuming, did his desire to minimize his greatness reveal his true humility!

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