Pershat Vayikra 5778

Pershat Vayikra 5778

The early chapters of the Book of Vayikra delineate the various sacrificial offerings that were brought to the Mishkan and later to the Temple. The concept of sacrifice is something that is foreign to our generation, and something to which we have difficulty relating. Yet it is one of the three pillars on which the world stands, as is mentioned in Pirke Abot: "upon Torah, upon divine service and upon acts of kindness" [Pirke Abot 1:2]. Divine service refers to sacrificial duties.

Rabbi Shimshon Raphael Hirsch wrote that the word korban did not translate adequately into Western languages. The terms used in English, "sacrifice" or "offering", are not suitable for the Jewish idea of korban. The word "sacrifice" suggests that the one who makes the sacrifice is giving up something that is inherently valuable, while the word "offering" implies that G-d has a need to be gratified. This couldn't be farther from the Jewish idea of korban. Korban comes from the Hebrew root karev which means to approach or to draw near G-d through a spiritual expression. The emphasis is on the person who brings the sacrifice.

Still, one may ask why this is the ultimate way to come closer to G-d? Why is there a need to slaughter an innocent animal?

Every person is composed of two distinct souls. One soul is the "G-dly soul" which manifests all that is transcendent in man, and the other is the "corporal soul" which is satisfied by physical needs and desires. These two "souls" are in constant struggle with each other. When one sins, he succumbs to one's bodily urges, like those that govern the animal world which in turn weaken the G-dly soul. 

The animal that is brought to be sacrificially slaughtered symbolizes the physical wants and needs of humanity. When sacrificed upon the altar, the animal represents one's desire to subdue one's animal-like tendencies and to completely dedicate oneself to G-d's service. The sacrifice was intended to prepare us to become closer to Bore Olam.

Since the destruction of the Bet Hamikdash, our prayers have been a substitute for the korbanot. The nearness to Hashem that a korban is meant to foster can be achieved through Tefilla. Prayer, as an expression of devotion, allows one to remove all the usual thoughts from our minds and concentrate on communing with our Creator. 

In our prayers we ask Hashem for wisdom, parnassah, health, etc. With each request we are internalizing the message that all of creation comes from Him and that we are dependent upon Him. However, we still need the physical service of korbanot to connect all our limbs and sinews to Bore Olam. We therefore pray each day "to restore the [divine offering] service to the inner Sanctuary of Your house".