Parashas Vayikra
5 Nisan 5769

March 20, 2010
Daf Yomi: Sanhedrin 36

Guest Author:
Rabbi Shimon Silver

Young Israel of Greater Pittsburgh, PA

www.youngisraelpgh.org

 

 

Sefer Vayikra is also known by the name Toras Kohanim. Both of these names tell us something about the sefer as well as communicate its primary message.

 

Vayikra can be understood as a call to Moshe, and also through him, to us.

 

There is a message of deep significance in the word Vayikra alone.  Rashi tells us that “vayikra” means that all of the dibros, amaros vetzivuyim, speakings, sayings and commandments were preceded by kriyah, a “calling.”  This is the same expression used by angels and when HaShem calls to the Prophets; it is an expression signifying love and endearment.  In contrast, when HaShem calls to prophets of other nations he uses the word vayikar, He “chanced.”

 

Vayikra is like an important invitation.

“You are invited! This invitation was sent specifically to you!” The person inviting you considers you special, values you, and wishes to enjoy your company and friendship. He is waiting and looking forward to the time you will come and join him.

 

On the other hand, Vayikar, “He chanced,” is like someone who meets you in the street and says: “Oh, I had something that I had to tell you!” He does not enjoy your company and does not look forward to your friendship. He does not want to invite you. He wants to give you the information and get away. He is uncomfortable with associating with you for even a short time period. Perhaps he had known for a while that he had this piece of information to tell you. He was looking for a way to meet you ‘by chance’ like this. He arranged to be walking where he would meet up with you in a place where he would not be able to stay around. He wants to make a quick getaway.

 

Moshe, in his great humility, reduced the alef of vayikra, making it a bit closer to vayikar, as if to say that his role as a messenger had simply been by chance.

 

All the mitzvot in this sefer are preceded by this ‘vayikra’. The entire sefer is preceded by it. We have so many invitations, to every mitzvah. And Who sent us these invitations, Hakadosh Baruch Hu Himself! See how many invitations He sent us, how much he values our association! All the time and in every place He wishes us to come join him. What should we be doing? Certainly, He wants us to come. He does not want a reply saying “I’m so sorry, I can’t come. I’m too busy!” This is like rejecting His love for us.

 

Let us stop and think for a moment, how much HaShem shows His love for us. Before each mitzvah He sends a special invitation, and He sets a tone of endearment for an entire sefer by invoking our special relationship through one word alone, Vayikra.

 

Toras Kohanim is a second name by which the sefer is known.  This name seems specifically to reference the content of the sefer, the avodah of the kohanim, at a time when the Bais Hamikdash stands. Although we all yearn for Moshiach and the rebuilding of the Bais Hamikdash speedily in our days, we are not all kohanim. 

Firstly, although the kohanim are indeed singled out for their special services, they represent the rest of us.  Depending on which Talmudic view is followed, they are our representatives to HaShem, or HaShem’s representatives to us.  In that respect, this sefer applies to all of us, albeit indirectly. 

 

However, the sefer also reveals a second lesson which applies to the entire nation.  Indeed, the entire nation is considered to be a mamlechess kohanim.  Throughout the sefer we learn that this means more than just a complimentary title.  We are to implement our roles as a mamlechess kohanim, a nation of priests based directly on the roles of the full-service kohanim. This sefer, therefore, describes in detail our special roles as HaShem’s attendants. It reveals the nature of our special relationship to HaShem, and how this permeates our entire lifestyle.

 

It is well-known that one’s private home should be seen as a “mikdash me’at,” a small model of the Mikdash. A married couple ideally merits the Presence of the Shechinah, and many of the laws of the home, such as kashrus and the kitchen, the garden, manner of dress, and the bedroom are to be found in this sefer.

 

The Ramban explains in his introduction to Sefer Shemos that the ultimate goal of the Jewish people was to erect the Mishkan, in order to return to the glory of the forefathers.  Rav Shaul Kagan, zt”l, Rosh Kollel in Pittsburgh, added that the Mishkan itself was meant to bring back the glory of the tent of the matriarchs.  We find that one lamp of the Menorah, the ner ma’aravi, was never extinguished.  Chaza”l say that this miracle had been occurring regularly even before the Bais Hamikdash was erected, as the nairos Shabbos in the tent of Sarah Imainu stayed alight from week to week.  Similarly, just as the lechem hapanim stayed warm, so too, the bread in Sarah’s tent remained warm the entire week.  Additionally, similar to the clouds of glory resting over the Mishkan, a cloud representing the Shechina rested over Sarah’s tent.  These miracles were also repeated in Rivkah’s tent. For the people as a whole, the level of holiness embodied by our matriarchs was reached in the Mishkan and the Bais Hamikdash.

 

As an ideal, do our mothers not all want our homes to emulate those of our matriarchs? For the people as a whole, this level was reached in the Mishkan and the Bais Hamikdash.

 

As we go through this sefer, let us apply this model to our own kitchens and tables, the mizbaiach, altar, in our lives. As we learn about the meaning of the actual avodah and korbanos, there will be lessons that we can apply to our minor sanctuaries. May the homes that we build and live in be worthy of the palace of a mamleches kohanim

Shabbos Shalom!

 

THE WEEKLY SIDRA- VAYIKRA

Rabbi Moshe Greebel

     In a more linguistic perspective, everyone is aware that the removal of even one letter from a word in LaShon HaKodesh, will alter the meaning of that word.  The first word of this week’s Sidra, which bears the same name as its Sefer (Book), is Vayikra, with an Alef as the last letter of the word, translating into ‘And He called (to Moshe).’

     Now, concerning this ‘calling,’ Rashi has the following to say:

     “The language of calling precedes all the speaking, all the saying, and all commands, since it is the language of endearment, a language which is used by the Malachei HaSharais (ministering celestial emissaries)…..”

     What Rashi instructs is that when we read of HaShem communicating with Moshe in the Torah, we see such verbs as Va’y’daber (And He spoke), Vayomer (And He said), Va’y’tzav (And He commanded).  Yet, the language of Vayikra (And He called) precedes them all in prominence.

But, if we look into a Sefer Torah, or a Tikun LaKorim (preparatory text for Torah readers), we find that this last letter Alef of the word Vayikra is an Alef Z’aira (miniature Alef), smaller than the other letters of the word. This is obviously an indication of how Moshe Rabbeinu penned that first Sefer Torah. But, why did he choose the Alef Z’aira? The Ba’al Haturim on this Passuk (verse), provides us with an answer:
“The Alef of Vayikra is a Z’aira. For, Moshe only wished to write Vayikar…..”

Interrupting the Ba’al HaTurim briefly, if the Alef is dropped from the word Vayikra (And He called), we get Vayikar, which is a language of being communicated to in a cold impersonal manner, or even in a coincidental manner. Such is the language used when HaShem communicates with the N’vi’ai Ha’Umos (prophets of the other nations), as we see in reference to Bila’am:
“And HaShem (coldly or coincidentally) met Bila’am…..” (Bamidbar 23:4)

Unlike Vayikra, the language of endearment, Vayikar is more a denigration. Due to his extreme sense of humility then, Moshe who was told exactly what to write in the Torah by HaShem, did not wish to accord himself the endearing term of Vayikra, and substituted it with the shameful Vayikar. But, let us return to the Ba’al HaTurim:
“…..In the manner that it was said to Bila’am, as though HaShem saw him only coincidentally. However, HaKadosh Baruch Hu told him to write the Alef, and he wrote it small…..”

In essence then, a compromise was made metaphorically, between HaShem and Moshe in the writing of the term Vayikra, by allowing Moshe the Alef Z’aira.
Nevertheless, this explanation of the Ba’al HaTurim leads us to a most obvious dilemma, which is that the endearing language of Vayikra appears before Sefer Vayikra, without any Alef Z’aira:
“…..And the seventh day He called to Moshe from the midst of the cloud.” (Sh’mos 24:16)

If Moshe was so concerned with his humility, why did he already pen the full endearing term Vayikra (including the Alef) in Sefer Sh’mos? Why would he have waited until Sefer Vayikra to show his reluctance to writing Vayikra?
To resolve this difficulty we turn to the Chasam Sofer (Rabbi Moshe Sofer [Schreiber] 1762- 1839) of blessed memory, in his text Toras Moshe, who addressed this question in the following manner.

The possession of Ruach HaKodesh (holy spirit), is meant to imply that an individual has a higher than basic human comprehension, and a more penetrating visualization of the past, present, and future. In essence, there are three levels of Ruach HaKodesh.

The first level is designated by our term Vayikar (coldly or coincidentally communicated with). This level of Ruach HaKodesh is available even to the N’vi’ai Ha’Umos, as we have seen with Bila’am.

The second level of Ruach HaKodesh is hinted to by the term Va’y’daber (And He spoke). This attainment of Ruach HaKodesh is only available to Yisroel, and not to the other nations.

And lastly, our third level of Ruach HaKodesh appears in the Torah as Vayikra, that special language of endearment. This level could only have been achieved by Moshe Rabbeinu, and no one else, because Yisroel sinned with the Aigel HaZahav (golden calf).

Now, continued the Chasam Sofer, prior to the terrible sin of the Aigel (prior to Sefer Vayikra), all Yisroel were on a higher spiritual plain, and did in fact, possess this third and highest level of Ruach HaKodesh designated by the endearing word Vayikra. Hence, prior to the Aigel, Moshe did not wish to pen an Alef Z’aira onto the word in Sh’mos 24:16, because the honor of all Yisroel was also delegated by the word Vayikra. Under no circumstance, would he reduce the honor of Yisroel.

However, concluded the Chasam Sofer, in Sefer Vayikra, which takes place after the sin of the Aigel, that highest level of Ruach HaKodesh through the term Vayikra, would apply only to Moshe Rabbeinu- no one else. And, when it came to his own personal honor, Moshe was suddenly unwilling to pen the endearing Vayikra.

There would certainly seem to be a powerful Mussar Haskail (instruction of intellect from Mishlei 1:3) here, in that the truly honorable are not concerned with their own honor, but rather, with the honor of others. While this highest level of Ruach HaKodesh is attainable no more, let us never forget that the only way to have achieved it, was through an immense concern for the dignity of others, not for oneself. Developing a true and sincere awareness of modest humility, as has been discussed so often in this mailing, is the key to personal success in all one’s endeavors.

May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times. Good Shabbos.