Perashat Vayikra

Perashat Vayikra

This week, we begin reading the Book of Vayikra, which opens with the laws of the korbanot, the various sacrifices that constituted the bulk of the Divine service, first in the Mishkan, the Tabernacle, and later on in the Bet HaMikdash, the Temple.  Most of these were animal sacrifices, which gives rise to the famous question, why did Boreh Olam command us to bring animal sacrifices? 

Rabbi Yehuda Henkin refers to the two famous approaches of Maimonides (Ha-Rambam) and Nahmanides (Ramban).  Maimonides writes in his ‘Guide for the Perplexed’ [3:32] that ancient man was used to bringing sacrifices to pagan deities, so rather than stop this practice altogether, G-d redirected this practice to His own worship in order that we not sacrifice to foreign gods.  Nahmanides, on the other hand, asserts that when man sins against G-d, he truly forfeits his own life and belongs on the altar.  G-d in His infinite mercy, however, permits him to substitute an animal in his place. [Vayikra 1:9]  In actuality, each of these explanations compliment the other. Maimonides’ interpretation explains the daily and holiday communal sacrifices, as well as individual thanksgiving offerings, while the teaching of Nahmanides covers sin and guilt offerings.  

Rabbi Henkin says, that although these are convenient explanations, not everything falls neatly into place.  He points out that, a willful sinner, for example, cannot bring a sin-offering.  When a person sins on purpose, it is as if G-d is declaring that since you have demonstrated your independence by intentionally violating my law, you will remain independent and will not be afforded easy atonement through a sacrifice.   A person can only bring a sin-offering if he violates certain commandments unintentionally.  So, why bring a sacrifice to atone for an unintentional sin?  Rabbi Henkin cites three reasons.  First if someone was careless and forgot the law or did not make himself aware of it, he is demonstrating that G-d’s law is not as important to him as his own interests, and therefore he must atone for his inattentiveness. Second, due to his negligence, he did, after all, violate G-d’s law, and if not for G-d’s mercy, this person would be deserving of automatic retribution, therefore an animal is offered in his stead.  Finally, even an inadvertent sin leaves its mark on the  sinner’s psyche.  Our sages teach us that, “one sin draws another,” and, “the wages of sin are another sin.” [Abot 4:3]  We are concerned that once this person has sinned – albeit unintentionally – he will find it easier to sin the next time, even willfully.  This sacrifice should therefore, provide ‘shock and awe’ to deter the sinner from repeating his action. Thus, we see that in Rabbi Henkin’s words, “violating the commandments can lead man down a one-way road, unless he seeks redemption through prayer and sacrifice.”  

May the Almighty assist all of us, so that we do not fall prey to sin, and to know that if we do, we have recourse to achieve repentance through heartfelt prayer and a true commitment to the observance of missvot, which will demonstrate our self-sacrifice to Boreh Olam.