This week’s Parsha - Vayikra - is the opening chapter in the third book of the Torah - Sefer Vayikra, also known as Sefer HaKohanim, the Priests’ Book, as it contains most of the detailed descriptions of the bringing of the sacrifices. I don’t know about you but the whole concept of bringing sacrifices seems somewhat alien to me and yet when we daven every day in shmoneh esrei we pray for for a time that we can return to Yerushalayim and the avodat beit Hamkidash (רְצֵֽה יְיָ אֱלֹהֵֽינוּ בְּעַמְּךָֽ יִשְׂרָאֵֽל וּבִתְפִלָּתָֽם, וְהָשֵֽׁב אֶת־הָֽעֲבוֹדָֽה לִדְבִֽיר בֵּיתֶֽךָ וְאִשֵּֽׁי יִשְׂרָאֵֽל וּתְפִלָּתָֽם בְּאַֽהֲבָֽה תְקַבֵּֽל בְּרָצֽוֹן, וּתְהִֽי לְרָצֽוֹן תָּמִֽיד עֲבוֹדַֽת יִשְׂרָאֵֽל עַמֶּֽךָ).
The question many meforshim deal with is what is the purpose of bringing a sacrifice. Most agree that it is a form of atonement for sins done inadvertently or an expression of gratitude. Yet that does not really answer the question of why a sacrifice? Why a burnt offering? In Vayikra Perk 1, Pasuk 4 it is written וְסָמַ֣ךְ יָד֔וֹ עַ֖ל רֹ֣אשׁ הָֽעֹלָ֑ה וְנִרְצָ֥ה ל֖וֹלְכַפֵּ֥ר עָלָֽיו- translated as “And he shall lean his hand [forcefully] upon the head of the burnt offering, and it will be accepted for him to atone for him”
But why? Does Hashem need the “food”? Is this some sort of hocus pocus magic formula to make our sins disappear? Does the Korban itself have any automatic powers of influencing the will of Hashem?
Nehama Leibowitz, in her Studies in Vayikra, wrote that in order to understand the power of the sacrifice to bring about atonement for a sin, we need to understand what the meaning is of the phrase וְנִרְצָ֥ה ל֖וֹ. Basically the words Ve-nirza lo is an expression of acceptance, favor or reconciliation. The Ramban discusses this and questions not the רצון Ratson part but who is the object of this acceptance? Who is the לו-Lo- referring to? Is it Hashem? Is it the sin itself? Or is it the person who brings the Korban? Basically for whom is the sacrifice?
Nechama Leibowitz brings us back to the question of why specifically a sacrifice. Can “ceremonies, external performances automatically influence the Divine will?”
Rabbi Yaakov Tzvi Mecklenberg in his sefer Haketav ve’ Hakabalah posits that it is not the sacrifice - it is not the animal offering itself but rather it is “man's endeavor on his own part to purify himself from the stain of sin”. It is the action of bringing a Korban which demonstrates a person's desire to make amends. And indeed the word Nirtzeh is in the reflexive tense indicating that by bringing a sacrifice one's active outward efforts have a rebounding effect of changing the person. This implies that the “lo” in Vanertzah lo - refers to the bringer of the sacrifice - and he will be atoned as opposed to reading it as G-d will be appeased. The word Va-nertza does not allude to any automatic process but rather a conscious effort and desire on part of the worshipper to make peace with Hakadosh Baruch Hu through true remorse and self-improvement. It is not the burnt meat itself that has any powers but it is rather an expression of a person’s desire to do teshuva and better themselves. Indeed, within the word Korban is the root word Karev, to bring closer. It is the actions involved in bringing the sacrifice, it is the sincere motivation that brings a person into a closer relationship with our Creator. When a person has done the appropriate introspection, has true remorse, only then does the bringing of the sacrifice have any power. Otherwise, it's all a show and it is worthless.
The concluding section of the Passover Haggadah is referred to as נרצה. The Seder concludes with a prayer that the night's service, in essence the “vodah” be accepted. Our hope for theMashiach is expressed with the words "L'shanah haba'ah b'Yerushalayim! – Next year in Jerusalem!" Jews in Israel, and especially those in Jerusalem, recite instead "L'shanah haba'ah b'Yerushalayim hab'nuyah! – Next year in the rebuilt Jerusalem!" Jerusalem is the holiest city; it has become symbolic of the idea of spiritual perfection. The tradition of saying "Next year in Jerusalem'' recognizes that “this year” we live in an imperfect world outside of “Jerusalem,” but we await a time, hopefully “next year,” in which we live in spiritual perfection, in a time and place where the Beit Hamikdash will once again be rebuilt and we will once again be able to bring sacrifices, especially those of gratitude, not for Hashem but because but because it is to our own benefit!
Just one last word - My father, A”H, was a Kohen and he taught me the meaning of Love. The Birkat Kohanim, the Priestly Blessing which we will recite on Pesach can only be done “b’ahava” with love . The introductory blessing to the Birkat Kohanim is Blessed is Hashem for "sanctifying us with Aaron's sanctity and commanding us to bless His nation Israel with love." The Blessing is that the recipients of the blessing should possess the ability to love, to accept, to tolerate and appreciate each member of our nation, Am Yisrael. However, a kohen who is angry, mean-spirited or just doesn’t appreciate his gift, cannot offer this blessing - as the blessing itself can only be given with good will and a feeling of communal affection.
As we continue through this next week to clean our homes for Pesach, let us also clean out our hearts and minds from any Chumetz that prevents us from sharing the love with others - our neighbors, our friends, our families and ourselves.
Wishing everyone a Chag Pesach Kasher vesameach-
A Happy and a Healthy Passover
Shabbat Shalom!
Rochelle Brand, Ed.D
Head of School
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