Parshas Vayikra 5767

Commentary by Rabbi Ephraim Nisenbaum

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Sacrifice played an important role in the times of the Temple. Sacrificing an animal to G-d-—whether it is completely burnt, or only partially burnt and partially eaten--had a powerful impact on an individual, and it assisted in his developing a personal relationship with G-d. Some of the commentaries explain that when a person would sacrifice an animal as atonement for sin he would imagine that the animal was being put to death in his stead. This would lead to remorse, which brought atonement.

Some of the sacrifices were brought to atone for different sins: The guilt offering (asham) for certain sins such as stealing and then swearing falsely; the olah, which was totally burnt on the altar, for the transgression of positive commandments; and the sin offering (chattas) for accidentally transgressing sins which carried the penalty of kares, spiritual death.

The peace offering (shelamim), an optional sacrifice, was brought out of a sense of good will towards G-d. The tamid, a communal sacrifice, was brought twice each day, once in the morning and once in the evening. Other sacrifices such as the holiday sacrifices were brought on specific occasions.

Although the sacrifices were necessary for the atonement of sin, they were by no means central to atonement. We therefore find that even after the Temple was destroyed and sacrifices were no longer brought, atonement could still be achieved through Teshuva, or repentance and prayer, since these also humble a person before G-d. The Talmud also says that one’s dining room table also constitutes an altar. Hosting poor guests at one’s meals, as well as behaving in a proper manner, can serve as atonement for one’s sins.

However, after all the interpretations of sacrifice, Maimonides concludes that the real meaning behind sacrifice remains a chok, a statute beyond human comprehension. Whether the modern mind can appreciate it or not, the sacrificial order is the will of the Creator. For this reason we pray daily for the Messianic Age when the sacrificial order will again be restored as a part of the Temple service.

“If one’s burnt offering is a bird…a satisfying aroma before G-d” (Lev. 1:14-17)

The Midrash comments that G-d concerns Himself with every person, and thus finds satisfaction with every person’s sacrifice, regardless of what he offers, as long as it is offered sincerely.

An African-American painter was working for a follower of the Bobover Rebbe when he pointed to a picture of the Rebbe hanging on the wall. “That’s my rabbi, too!” the painter exclaimed, pulling a similar picture out of his wallet.

“What do you mean?” the chosid asked, somewhat amused.

“You see, I once worked for the Bobover Rabbi,” the painter explained. “Every morning when I came, the rabbi would ask me if I had eaten breakfast yet. If I hadn’t, he would insist on personally preparing a whole meal for me. That’s my kind of rabbi!”

Did You Know...

There is a Torah obligation for every man and woman to eat a minimum amount of matzah at the Seder. After reciting the blessing over the matzah, one may not make any interruptions until the proper quantity is swallowed. If it is necessary to drink water to assist in swallowing, it is permitted to do so.

Similarly, for the four cups of wine, the cup must hold a minimum amount of wine (or grape juice), and be filled to the top of the cup. One may not interrupt until most of the cup has been drunk.

There are different opinions regarding the minimum amounts to be eaten and drunk, depending on the health of an individual and the density of the food. Please consult a competent rabbi.