Parshas VaYikra begins the third book of the Torah by the
same name also called Leviticus. The subject of this parsha and much of the
entire book is sacrifices. The conventional understanding of sacrifices
revolves around the loss of something for a religious purpose. For example an
animal is entirely burnt up as an act of sanctity. In fact the English word
sacrifice is a form of the word sacred and in essence means something is being
sanctified. The word in Loshen HaKodesh (the holy language; Hebrew) is korbon קרבן and the essential idea is that it is a
vehicle to come close (קרוב) to G-d.
A number of sacrifices are described. They vary in
purpose and form but they are all expressions of man’s relation with the
Almighty. They can be for the purpose of showing dedication, regret,
celebration, or expiation of guilt. Offerings of animals such as bulls, cows,
sheep, pigeons, are common. The parsha also lists offerings of grain such
flour, crackers, and luxion (Yiddish – noodle) kugel. All of them have
associated rituals some of which are very elaborate. In all cases something is
a burnt on the altar. With the animals suet and various internal organs are
burnt. In addition the application of the blood to the altar is considered very
important. With grain offering at least a token portion (less than a handful)
is burnt.
The guilt offering specifically calls for verbal
confession. This is a departure from the other sacrifices where the person
expresses his feelings through the various rituals. The point of the guilt
offering is expiation of guilt. As a result, something more than non-verbal
melodrama is needed. This hints at the book of Psalms where the universe of
man’s emotions towards his Creator are poetically expressed. One of the guilt
offerings is a pigeon whose head is largely severed after which the body is
pressed against the altar to squeeze out all of its blood. This is a symbolic dramatization
of the idea that a person is squeezing out his entire life force in the service
of heaven. Many psalms open with the line “for the conductor on the gitis” (למנצח
על-הגיתית).
Rashi explains that gitis was a musical instrument. It is also the word for
wine press. So to speak the psalm is comparing a person to a grape and that
which is best of him to wine. As an expression of devotion the psalm replaces
the blood of the guilt offering for the last drop of wine that is squeezed out
of a man. In both cases the idea is that through either exertion or pain the
best is brought out in a person.
Today we are governed by the verse, “we will pay bulls
with our lips” (ונשלמה פרים שפתינו) (Amos 14:3), meaning the formal liturgy of religious services, however
the basic ideas of the sacrifices remain. Typically we do not relate to the
practices of animal slaughter such as offering up its blood, and elaborate
butchering of the carcass. Instead we related to poetry and song. As a vehicle
to express our devotion, happiness, and regret, meaning is to be found in
rhythm and rhyme and in chords and harmony. A major part of a celebration is a
band where the melody may be pounded out on a piano to the accompaniment of a
man blowing a horn. The idea of burning the kidneys on the altar with the lobe
of the liver has lost its meaning and appeal. It would seem that humanity has
become less blood thirsty and more literate.
The idea that we must give up something to come close to
G-d still remains. In the Chumash this idea is expressed by the small amount of
the flour offering that is burnt on the altar. Rashi explains that the minimum
quantity for an offering of fine flour is an esaron (עשרון) which is about two and a half quarts or liters. Of this
two fingerfuls of flour along with some incense are burnt on the altar. The
rest is given to the priests. It amounts to a cash gift to those who have
dedicated their lives to learning Torah and keeping the mitzvahs with a tiny
amount used to make the point it is a gift to G-d. A gift creates a bond
between the giver and the recipient. Because one works hard for his money it is
as if it is a part of him. Therefore, through the giving of something of
ourselves, we become close to Hashem.
לע"נ, האמה ,מלכה בת חיים ז"ל
נלב"ע ט"ז ניסן תשנ"ח
Acknowledgements to websites:
תורת אמת, וויקיטקסט, http://dictionary.reference.com/,
http://hebrewbooks.org/,
וגם בדואר אלקטרוני
ניתן באתר http://dyschreiber.blogspot.co.il
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