The Sacrifices and the Strategy of the Connection between Man and G-d

Parshat Vayikra     Rabbi Eliezer Shenvald

The subject of all the sacrifices, the laws of Cohenim and Leviim, are explained in the Book of Vayikra, which we are starting to read this week, as well as "the keeping of the Mishkan." (The Ramban, in the preface to Vayikra) And it opens with: "One of you who offers a sacrifice to G-d" (Vayikra 1:2).

There are different levels of understanding regarding the service of the sacrifices. Some of these are revealed and others are concealed, elevated and incomprehensible to human understanding. "And in truth, in the sacrifices there is a great, hidden secret". (Ramban Vayikra 1:9)

Therefore the sacrifices belong to the category of "Chukim" (laws), whose rationale has not been revealed to us: "And the "Mishpatim" (judgments) are Mitzvot whose rationale is revealed and the benefit from doing them is known in this world, for example: the prohibition of stealing and murder, and (the Mitzvah of) honoring parents. And the Chukim are Mitzvot whose rationale is not known. The Sages said, "I enacted laws (Chukim) and you have no right to argue (against) them", and man's yetzer (evil inclination) incites him about them, and the nations of the world ridicule them, for example: the prohibitions of pig meat and milk and meat, and the laws of "eglah arufah", the red heifer and the "scapegoat", etc. And the all the sacrifices belong to the Chukim, and the Sages said that the world exists for the service of the sacrifices." (Rambam, Meilah 8)

Nevertheless, the sages of all the generations, including the Rambam (Moreh Nevuchim) attempt to explain the revealed levels of the reasons for sacrifices.

One of these levels is connected to the relationship between man and G-d. The word Korban (sacrifice) comes from the word Kiruv (closeness): "The sacrifice returns (men) and brings them close to G-d" (Maharal, Netiv HaAvodah 3), as it creates closeness between man and G-d. However, this closeness has additional dimensions. "Know that the sacrifice brings the forces together and unifies them, and therefore it is called Korban, as it says in 'Sefer Habahir' (109): When Israel offers sacrifices before their father in Heaven, they unify, and this itself declares the unity of our G-d. And why is it called Korban? Because it unifies (mekarev) the holy "shapes", as it says, 'and bring them all close (vekarev) to each other to (be) one (piece of) wood and they will be one in your hand…'  And by virtue of the sacrifice they unify, and every Sefira influences the others". (Rikenati, Bereshis 32)

In all cultures there is discussion about the relationships between man and man, and between man and society. Judaism gave the world the monotheistic faith and exemplified how to relate to G-d, as individuals and as a nation. Just as interpersonal relationships are governed by rules and principles based on an all-encompassing conceptual strategy, there also exists a comprehensive and unique strategy in the realm between man and G-d.

One of the more significant areas in this realm is that of the Mishkan and the sacrifices. "One of you who offers a sacrifice to G-d".

"And it must be understood that the subject of sacrifices is to bring (man) close (lekarev) to sacrificing himself to G-d, as we saw regarding Avraham Avinu of blessed memory, as is written (Bereshis 22:13): 'And he took the ram and offered it as a burnt-offering in place of his son' and the Sages said (Bereshis Rabbah 56, 14) that (Avraham) said: everything he did to ram should be considered as if he did it to his son, as it is written, 'in place of his son". And so with all the sacrifices, the intention (should) be as if he sacrificed himself, as it says in the beginning of parshat Vayikra (1:2) 'One of you who offers a sacrifice to G-d from the beasts' (literally, 'One who offers a sacrifice of himself…'), that it should be considered as if he sacrificed himself to G-d. Because otherwise, it is written (Yishayahu 1:11) 'Why do I need all your sacrifices…' and also (Yirmiyahu 7:22) "For didn't I speak with your fathers, and didn't I command them on the day I took them out of Egypt, about burnt offerings and sacrifices'? And regarding the full commitment of the soul to G-d, David Hamelech of blessed memory said, "Since You will not desire a sacrifice or want the giving of a burnt offering; (true) sacrifices to G-d are a broken (penitent) spirit, as G-d does not spurn a broken, depressed heart'. The concept of a broken spirit is fully committing one's soul and strength to G-d." (Panim Yafot Lehafleh, Shemot 20:21)

The physical side of offering sacrifices works on a revealed level, on the connection with G-d. But its essence is concealed.

The connection between man and his G-d is a noble and phenomenal connection, and different from human interpersonal connection. By its very nature it is asymmetrical, but there is reciprocity and dependence, obligation and good will of generosity.

Like in human relationships, the connection with G-d also entails an element of "sacrifice", meaning the "dedication" and "price" that the one longing for the "connection" with the other "pays" or "concedes" of "himself" in order to achieve it. The more a person is "immersed" in himself, the more difficult it will be for him to find room for "the other".  The

more the "connection" is important and desired, the more intense is the effort one will make, and accordingly the "price" he is willing to pay is higher.

This can be equated with a strategic plan rooted in this world and its rules: results don't come by themselves, and we don't get them without paying a price.

The parsha opens with the "voluntary burnt offering" of the individual, a sacrifice that a person initiates himself, the "price" he pays of himself to strengthen his connection to G-d. The "price" he is willing to pay ranges from cattle, sheep and goats and fowl to meal offerings. The "constant" (daily) burnt offering is the "price" the nation "contributes" from its money (the half-shekel) in order to continually intensify its connection with G-d.

Alternatively, the "sin-offering" (Ch. 4) is the kind of price the individual pays for his mistakes and failures, in order for the relationship to return to its former state. And between them (Ch.3) are mentioned the Shelamim (peace offerings) which have elements of both.

This kind of connection will exist also in the future: "The King the Moshiach will in the future return the kingdom of David to its former greatness, (like) its first reign, and will build the Temple and gather in the exiles of Israel, and in his day will return all the laws as they were in the past, and they will offer sacrifices and observe Shemittin (the Sabbatical years) and Jubilee years like all the laws stated in the Torah. (Rambam, Melachim 11,1)