בס”ד
This week’s Torah reading begins the third book of Torah, the book of the laws of Kohanim, priests. Even though most of the ideas and laws of the book don’t apply today since we (still) don’t have a Third Temple, still the lessons are eternal. How do you become closer to G-d?
This week’s Torah reading is called Vayikra, and it marks the beginning of the third book of the Torah. The main subject of this book focuses on the various works performed by the priests, the Kohanim, in the Mishkan (Tabernacle).
At first glance, one might wonder about the practicality of these laws—how do they apply to our lives today? On a superficial level, much of the book may seem irrelevant, as we no longer have the Temple where these offerings were made. However, there are two key points that reveal the eternal relevance of these teachings:
- The Power of Learning Torah
The verse in Hosea (14:3) states, “Our lips will substitute for bulls.” This means that by studying and discussing the laws of the offerings, we are fulfilling them in a spiritual sense. Even though the physical sacrifices are no longer brought, the Torah considers our learning about them as if we were actually performing them. - The Eternal Lessons of the Torah
The word Torah comes from the Hebrew root hora’ah, meaning “teaching” or “instruction.” Since the Torah is eternal, it must contain lessons that apply at all times and in all places. Even laws that seem disconnected from our daily lives hold deeper teachings that are relevant to us today.
A Closer Look at the First Offering in Vayikra
Let’s analyze one verse from this week’s Torah portion and uncover the lessons hidden within it. At the beginning of Vayikra, the Torah introduces the concept of offerings. In the second verse, G-d commands Moses:
“Speak to the children of Israel and say to them: A man (Adam) who will bring an offering from among you to G-d, from the animals, from the cattle and from the sheep you shall bring your offering.” (Leviticus 1:2)
At first glance, this verse seems straightforward. However, in Hebrew, there is an unusual grammatical shift. The verse begins in singular form—“A man who will bring an offering…”—but later transitions into plural—“you shall bring your offering.”
Why does the Torah begin with singular and end in plural?
A Deeper Interpretation: The Offering as a Spiritual Process
One explanation is that the verse is not only referring to physical offerings but also to a spiritual process. The Hebrew word for “offering” (korban) comes from the root karov, meaning “to come close.” The verse can therefore be understood as follows:
- “A man (Adam) who will bring an offering from among you…” – The word Adam is not just referring to an individual; it alludes to G-d Himself. The prophet Ezekiel describes a vision where he saw a Divine image resembling a human figure on G-d’s throne. So, in this context, Adam symbolizes G-d, who is initiating a closeness with us.
- “Who will bring you closer” – G-d reaches out to us, calling us to connect with Him. However, this is just the beginning. The next step is in our hands.
- “You shall bring your offering” – Here, the verse switches to plural, emphasizing that it is up to us, collectively, to take action and respond to G-d’s call.
Offering the Animal Within
The Torah specifies that the offerings must come from animals—cattle, sheep, and so on. But on a deeper level, this represents the inner struggle of every person. Each of us has an animal soul, which is our natural inclination towards material and physical desires. The type of animal we “offer” depends on our personal characteristics:
- The Ox (Cattle) – A strong and passionate nature, drawn towards physical pleasures such as food, drink, and materialism.
- The Sheep – A passive nature, indifferent to both physical and spiritual matters, lacking engagement or enthusiasm.
These two personality types present different challenges:
- The ox must redirect its strength from material pursuits toward spiritual growth and passion for Torah.
- The sheep must overcome its passivity and indifference, becoming more engaged and alive in its connection to G-d.
Thus, “bringing an offering” means refining and elevating our animal soul. Instead of being consumed by material desires, we channel our energy toward spiritual connection. Instead of being indifferent, we become actively involved in our relationship with G-d.
Answering G-d’s Call
G-d initiates the relationship by calling us, just as the portion Vayikra (which means “He called”) begins. But we must take the next step. Through self-refinement, effort, and devotion, we respond to this Divine call and truly come closer to Him.
In summary, this verse is not just about ancient sacrifices—it contains a timeless message. G-d reaches out to us, inviting us to connect with Him. Our role is to bring our “offering”—to refine our character, overcome our inner struggles, and draw near to Him in our daily lives.
Talk from Rabbi Tuvia Serber
The above is a representation of the spoken text converted to written text.
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