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Vayikra – וַיִּקְרָא (Levicitus 1:1−5:26)

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This Week’s Torah Portion: Vayikra – וַיִּקְרָא (Levicitus 1:1−5:26)

By Cantor Lauren Adesnik

This week we begin the book of Vayikra, for which this third book of the Torah is also named. In English, we know this book as Leviticus, and it is filled with specific details pertaining to the sacrificial rites of the Temple.

This Parsha-and thus the entire book- means “And God called.” Perhaps we might understand this central theme, and the details contained within it as the methods by which we are to find sacred connection with the Divine. They are hard to understand, and graphically difficult for the imagination. Following the destruction of the two Temples, sacrificial rites gave way to prayer as a means of connecting with God.

The rabbis teach a midrash about the spelling of this opening word:  וַיִּקְרָ֖א

Notice the tiny Aleph that completes this word. Without the Aleph, Vayikra would be pronounced Vayikar. Instead of reading “And God called” (to Moses), we would read “And God happened upon” Moses. The rabbis suggest that Moses wanted to write Vayikar, while God insisted otherwise. God did not just happen upon Moses- God called out to Moses on purpose! So, in the end, they compromised with a tiny Aleph.

Such a tiny (forgive my pun) difference, yet incredibly significant in how we might view our relationship with God and with the world. Hasidic teachings explain that this tiny Aleph contains the entirety of the Torah compressed within it, and it also represents a tiny seed or spark- the divine potential within each of us. God is within us, and our relationship with God is central to our heritage, history, and peoplehood.

This tiny difference also represents how we see the world. If we actively engage in God’s presence to what is unfolding for us, we understand ourselves as Vayikra- called by God. If we are disengaged from that manifest presence in everyday unfolding, it might seem to us that life “just happens” or- we meet life with mere happenstance.

Here lies the danger of complacency. When we forget our calling, and shrug off the possibility of divinity, or the experience of wonder, we simply drift through the world at our status quo, and slowly miracles and wonder, connection, and fulfillment drain away from us, until we are a mere shell of ourselves.

Vayikra, with all of its difficult-to-digest (literally) descriptions, charges us to fully awaken to life with all of our senses each and every moment. To constantly seek out wonder, praise miracles, and continually move toward our highest selves. When we do this, and attune ourselves to our highest potential, perhaps that tiny Aleph will grow.

Parsha Vayikra – וַיִּקְרָא Torah Summary:

God instructs Moses on the five different kinds of sacrifices that were to be offered in the sanctuary: The olah or “burnt offering” was a voluntary sacrifice that had a high degree of sanctity and was regarded as the “standard” offering. The entire animal, except for its hide, was burned on the altar. (1:1-17) The minchah or “meal offering” was a sacrifice made of flour, oil, salt, and frankincense that was partly burned on the altar and partly given to the priests to eat. (2:1-16) The zevach sh’lamim or “sacrifice of well-being” was a voluntary animal offering from one’s herd, sometimes brought to fulfill a vow. (3:1-17) The chatat or “sin offering” was an obligatory sacrifice that was offered to expiate unintentional sins. This offering differs from the others in the special treatment of the blood of the animal. (4:1-5:13) The asham or “penalty offering” was an obligatory sacrifice of a ram that was required chiefly of one who had misappropriated property. (5:1-26) Vayikra – וַיִּקְרָא

Vayikra – וַיִּקְרָא (Levicitus 1:1−5:26)

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This Week’s Torah Portion: Vayikra – וַיִּקְרָא (Levicitus 1:1−5:26)

Vayikra is the first Torah portion in the book of Leviticus. Exodus ended with a crisis, the Sanctuary to Adonai was finished, God’s glory filled it, and Moses and everyone else could not enter the Sanctuary, because God’s presence did not leave room for human presence.

Leviticus starts with the solution, Adonai called Moses from the Sanctuary and invited him in!

Why does Adonai invite Moses?

Rashi answers, Adonai likes Moses. When you have a relationship of liking or loving God or people, we can overcome any obstacle together.

Parsha Vayikra – וַיִּקְרָא Torah Summary:

God instructs Moses on the five different kinds of sacrifices that were to be offered in the sanctuary: The olah or “burnt offering” was a voluntary sacrifice that had a high degree of sanctity and was regarded as the “standard” offering. The entire animal, except for its hide, was burned on the altar. (1:1-17) The minchah or “meal offering” was a sacrifice made of flour, oil, salt, and frankincense that was partly burned on the altar and partly given to the priests to eat. (2:1-16) The zevach sh’lamim or “sacrifice of well-being” was a voluntary animal offering from one’s herd, sometimes brought to fulfill a vow. (3:1-17) The chatat or “sin offering” was an obligatory sacrifice that was offered to expiate unintentional sins. This offering differs from the others in the special treatment of the blood of the animal. (4:1-5:13) The asham or “penalty offering” was an obligatory sacrifice of a ram that was required chiefly of one who had misappropriated property. (5:1-26) Vayikra – וַיִּקְרָא

Vayikra (Leviticus 1:1-5:26)

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This Week’s Torah Portion: Vayikra – וַיִּקְרָא (Leviticus 1:1-5:26)

The letter א “Aleph” makes almost no sound. As it appears in the last letter in the first word this week’s Torah Portion, Vayikra, it is so small as to be almost invisible. A scribal tradition passed down for thousands of years, makes the Alef of Vayikra half its usual size.  Do not expect – the Torah is teaching – that God’s presence in history will always be as clear as it was in the days of the Exodus from Egypt which we will commemorate on Passover, just a few days from now. 

Seeing the Alef of Adonai in our own day, will depend on our own sensitivity. For those who look, it will be visible. For those who listen, it can be heard. But first you have to be one who looks and one who listens. If you choose not to see or hear, then God’s voice will fall silent. God’s call will be inaudible. History will seem mere chance. The history of the Jewish people testifies to the presence of God in our midst. The future of the Jewish people depends on our ability to hear God’s call.

Parsha Vayikra Torah Summary:

God instructs Moses on the five different kinds of sacrifices that were to be offered in the sanctuary: The olah or “burnt offering” was a voluntary sacrifice that had a high degree of sanctity and was regarded as the “standard” offering. The entire animal, except for its hide, was burned on the altar. (1:1-17) The minchah or “meal offering” was a sacrifice made of flour, oil, salt, and frankincense that was partly burned on the altar and partly given to the priests to eat. (2:1-16) The zevach sh’lamim or “sacrifice of well-being” was a voluntary animal offering from one’s herd, sometimes brought to fulfill a vow. (3:1-17) The chatat or “sin offering” was an obligatory sacrifice that was offered to expiate unintentional sins. This offering differs from the others in the special treatment of the blood of the animal. (4:1-5:13) The asham or “penalty offering” was an obligatory sacrifice of a ram that was required chiefly of one who had misappropriated property. (5:1-26)

Vayikra (Leviticus 1:1−5:26)

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This Week’s Torah Portion: Vayikra (Leviticus 1:1−5:26)

The book of Exodus finished with a Crisis, God dwells in the Sanctuary we build for God, but we cannot enter it.

Leviticus 1:1 the first verse in Leviticus says “Adonai called to Moses and spoke to him from the tent of meeting” – crisis resolved, God calls Moses to enter God’s dwelling place, the temple.

Rashi the greatest Jewish Torah commentator ever say “it was an expression of affection”.

Such a beautiful understanding of what our relations with the Divine ought to be! Affection!

Vayikra Summary:

God instructs Moses on the five different kinds of sacrifices that were to be offered in the sanctuary:

The olah or “burnt offering” was a voluntary sacrifice that had a high degree of sanctity and was regarded as the “standard” offering. The entire animal, except for its hide, was burned on the altar. (1:1-17)
The minchah or “meal offering” was a sacrifice made of flour, oil, salt, and frankincense that was partly burned on the altar and partly given to the priests to eat. (2:1-16)
The zevach sh’lamim or “sacrifice of well-being” was a voluntary animal offering from one’s herd, sometimes brought to fulfill a vow. (3:1-17)
The chatat or “sin offering” was an obligatory sacrifice that was offered to expiate unintentional sins. This offering differs from the others in the special treatment of the blood of the animal. (4:1-5:13)
The asham or “penalty offering” was an obligatory sacrifice of a ram that was required chiefly of one who had misappropriated property. (5:1-26)

Tzav (Leviticus 6:1−8:36)

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This Week’s Torah Portion: Tzav (Leviticus 6:1−8:36)

This week’s portion from the Torah includes the command: “Fire shall be kept burning upon the altar continually (tamid), it shall not go out.” This is the Biblical origins of our Ner Tamid, the Eternal Light. But, from what we know of the Ner Tamid in Temple times, that “Eternal Light” was kindled again and again every day.

The Ner Tamid is a symbol of God’s Eternal presence among our people and throughout the world. For our ancestors, that meant an Eternal promise, for us it means keeping that light burning always. Keeping that light burning means being partners with God in the kindling of God’s light every day in and every age. How do you bring light to the world each day?

Vayikra (Leviticus 1:1−5:26)

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This Week’s Torah Portion: Vayikra (Leviticus 1:1−5:26)

The opening word of Leviticus that gives the book and this first parashah its name is Vayikra, which means, “And God called.” God calls us from the pages of Leviticus. God calls us to holiness, to a life of meaning, to a path of harmony. God calls us to a sense of connectedness to a world within ourselves, within our families, and within all life upon this planet. The question at the heart of Vayikra is, how will you answer God’s call?