In this thought-provoking piece, Rabbi Paul Bloom throws some highly relevant light on the concept and practice of ritual sacrifices in the Mishkan and Beit HaMikdash.
A Small Reminder
Our
Sages of blessed memory refer to the Book of Vayikra as Torat Kohanim ("The Law of the Priests"), as it primarily
deals with the laws of sacrifices, which were performed by the kohanim. The very first word of Parashat Vayikra sets the tone for the
entire book:
“ויקרא אל־משה וידבר ה אליו מאהל מועד לאמר”
"And He called to Moshe, and
Hashem spoke to him from the Tent of Meeting, saying" (Vayikra 1:1).
A
well-known peculiarity of this verse is the small alef (א) in the word Vayikra
(ויקרא). Many
commentators understand this as a symbol of Moshe's humility—despite his
unparalleled sanctity and closeness to Hashem, he sought to minimize his own
importance. However, the Zohar offers a radically different perspective.
According to the Tosafot HaZohar (quoted in Itturei Torah, vol. 3, p. 7), the small alef signifies imperfection. Why? Because this Divine calling took
place in the Mishkan (Tabernacle),
which was situated outside the Land
of Israel. True perfection, the Zohar
teaches, can only be found in Eretz Yisrael.
This
lesson resonates powerfully today. Many Jews feel deeply fulfilled in their
spiritual lives outside of Eretz Yisrael. Baruch
Hashem, vibrant communities thrive in the Diaspora, boasting yeshivot, Torah institutions, and
extraordinary chesed organizations.
Yet, the Zohar reminds us that even
the most elevated existence in Chutz
LaAretz is inherently lacking. If the generation of the desert, who lived
under direct Divine protection, still fell short because they were outside of
Eretz Yisrael, how much more so must we recognize the importance of returning
to our true spiritual home.
Thus,
the small alef at the beginning of Vayikra serves as a subtle but powerful
reminder: our ultimate goal is to serve Hashem in utter perfection—in His Chosen Land.
Korbanot: A Bridge Between
Heaven and Earth
With
this understanding of Vayikra’s
opening words, we can better appreciate the role of korbanot. The Torah
immediately introduces us to this world:
"Adam ki yakriv mikem korban
laHashem" (Vayikra 1:2)
"When a man among you brings an
offering to Hashem."
From
this point forward, the Torah details the various offerings, their procedures,
and their spiritual significance.
On
one level, korbanot are deeply familiar to us. From the days of Kayin and Hevel
to Avraham's offering of Yitzchak, from the korban Pesach in Egypt to the
sacrifices in the Mishkan, korbanot played a central role in Jewish worship. Yet,
on another level, they remain an enigma. The physical actions—slaughtering an
animal, sprinkling its blood, burning its flesh—seem foreign to our modern
spiritual sensibilities. How did this serve as an uplifting experience? This is
a question for Eliyahu HaNavi and Mashiach to explain when the time comes. For
now, we continue to study Torah, whose messages are eternal. Each generation
uncovers new depths of understanding, and korbanot are no exception.
The Universal Message of
"Adam"
One
striking feature in the opening verses is the use of the word "Adam" rather
than the more common "Ish" (man). Why "Adam"? This word
holds profound meaning. First, it is a reference not only to an individual but
to all of humanity, recalling Adam HaRishon. Additionally, "Adam" is
encoded with deeper significance:
● Aleph represents Hashem, the infinite One.
● Dam means blood, the physical life
force.
Man
is thus a fusion of the divine and the earthly.
The
Arizal further explains that "Adam" is an acronym for three
fundamental aspects of Avodat Hashem:
● Aleph – Emunah (Faith): Strengthening one’s belief
in Hashem.
● Daled – Dibur (Speech): Using speech properly in
Torah, tefillah, and relationships.
● Mem – Ma’aseh (Action): Performing mitzvot and
righteous deeds.
The
use of "Adam" also teaches another powerful lesson: korbanot were not
exclusively for Jews. The Gemara (Menachot 73b) states that a God-fearing
non-Jew could bring voluntary sacrifices. The Beit HaMikdash was called "Beit Tefillah le’chol ha’amim",
a house of prayer for all nations (Yeshayahu 56:7). Shlomo HaMelech, in his
inaugural speech for the Beit HaMikdash, acknowledged that non-Jews who sought
to pray and offer korbanot were welcome.bThis universal invitation highlights
the korbanot as a bridge between humanity and Hashem, emphasizing that all
people can strive for holiness.
The Tamid Offering: A Lesson
in Constancy
Among
all the korbanot, the Korban Tamid
stands out. Each day, without exception, began with the morning Tamid and ended
with the afternoon Tamid. This concept of constancy—temidut—has deep significance. Rabbi Moshe Isserles (the Rema), in
his commentary on the Shulchan Aruch,
emphasizes two core themes:
- Emunah – The opening words of the Shulchan Aruch cite "Shiviti
Hashem lenegdi tamid", that Hashem should always be before us.
- Simcha – The final words quote "Tov lev mishteh tamid", that one with a good heart
is always celebrating.
These
two constants—faith and joy—parallel the two Tamid offerings. No matter what
challenges arise, a Jew’s foundation remains rooted in emunah in Hashem and simcha
in the privilege of serving Him. Even though we do not bring korbanot today,
these two principles guide our daily avodah. Our lives must be anchored in
faith, and our service of Hashem must be infused with joy.
As
we enter the month of Nissan, the month of redemption, may we merit to see the
rebuilding of the Beit HaMikdash and the restoration of the korbanot. Until
then, we continue to draw inspiration from their eternal lessons, deepening our
faith and joy in serving Hashem—in Eretz
Yisrael, our true spiritual home.
