Weekly Parsha

Refuah Sheimah: "May it be Your will, LORD my G-d, and the G-d of my forefathers, that You quickly send refuah sh'lemah (complete healing) from heaven, spiritual healing and physical healing to Aryeh ben Leah, Esther bat Simcha and Stuart Holtzclaw from Syracuse, NY.

Continue praying for: Teddy Welz, Miriam (Mariana) "bat Zulay", Adina (Heidi) "bat Sarah" e Yosefa (Josie) "bat Sharon", Rafael ben Gladis e Esther Bracha "bat Sarah".

Vaikra

Leviticus 1:1 - 5:26

"Vayikra," the Hebrew name for the book of Leviticus, means "And He Called" in English, referring to G-d calling to Moses from the Tabernacle to transmit instructions for the sacrificial system (Korbanot). 

In Jewish biblical tradition, "korbanot" (Hebrew: קרבנות) refers to sacrifices, specifically animal sacrifices, offered in the Temple in Jerusalem. The word "korban" itself means "something that draws close" or "drawing near," emphasizing the purpose of korbanot as a way to connect with G-d. 

The book of Vayikra (Leviticus) primarily deals with what are commonly called "sacrifices" or "offerings." According to Rabbi Samson Raphael Hirsch: a "sacrifice" implies giving up something that is of value to oneself for the benefit of another. An "offering" implies a gift which satisfies the receiver. The Almighty does not need our gifts. He has no needs or desires. The Hebrew word is korban, which is best translated as a means of bringing oneself into a closer relationship with the Almighty. The offering of korbanot was only for our benefit to come close to the Almighty.

Ramban, one of the essential commentaries on Torah, explains that through the vicarious experience of what happened to the animal korbanot, the transgressor realized the seriousness of his transgression. This aided him in the process of teshuva -- correcting his erring ways.

This week's portion includes the details of various types of korbanot: burnt offering, flour offering (proof that one does not need to offer "blood" to gain atonement), the first grain offering, peace offering, unintentional sin offering (private and communal), guilt (for an intentional sin) offerings -- varied upon one's ability to pay, and an offering for personal use of something designated or belonging to the Tabernacle or the Temple.

The Torah gives instructions for offering various types of flour offerings prepared in different manners:

"And if you bring near a flour offering baked in the oven ... and if your offering is a flour offering baked in a pan ... and if your offering is a flour offering baked in a pot..." (Leviticus 2:4,5,7).

What is the deeper meaning behind each of these different offerings?

Rabbi Samson Raphael Hirsch explains: The Mincha, flour offering, expresses our appreciation to the Almighty for our happiness in life. Minchat Solet, the fine flour offering, has many forms of preparations to focus us on appreciating from the basic necessities of life to the wonderful "extras" with which we have been blessed.

The offerings are baked in an oven, a pan and a pot corresponding to bread, cake and specially prepared dishes. Bread (ma'afeh tanur) is ordinary food, a necessity for happy daily life. Cake (machavat) signifies the extra enjoyment, the historically unusual condition of luxury. The specially prepared dish (marcheset) is for a special occasion, the temporary, passing moment of a unique joy.

Our lesson: focus and appreciate each and every thing in our lives as a gift from the Almighty, Who loves us and cares for us!

In a world obsessed with production, Judaism teaches us to stop. To stop being a machine and not a slave to the clock. Shabbat is not an escape from the world, it is a reminder that the world has a soul. It is there that we learn: it is not time that consumes us, it is we who need to learn to consecrate it.

Fear is a reaction. Courage is a decision. One thing you can't recycle is wasted time!

Shabbat Shalom!

R. Ovadiah Tanck

Online Learning 

Rabbi Tank is a professor at the American Jewish College in New York, where he teaches classes on Talmud, Jewish History, and Contemporary Jewish Law. Rabbi Tank is dedicated to finding modern utility and meaning in ancient wisdom texts and is pleased to provide spiritual, cultural, social and educational programming to communities around the world. 

Rabbi Tank was educated at Yeshivas in New York and Miami. He studied Biblical Archeology at Bar Ilan University and Jewish Studies at Harvard University. Rabbi Tank has a Bachelor degree in Business Administration and he is also graduated in International Economic Development from the University of Oxford. 

Rabbi Tank is actively involved in peace negotiations and relief operations. Rabbi Tank is the director of international affairs at the World Jewish Confederation in the United States and He is member of the White House National Religious Leaders , an Executive Office of the President of the United States in Washington, D.C.

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