Our Sanctuary Within: Lessons from Vayikra and Korbanot

Good evening, everyone. From Yerushalayim, as we shift to summertime tonight, I wanted to send this message.

This message is dedicated:

• L'iluy Nishmat Alter Mordechai ben Avraham Yechezkel, who passed away two years ago at 36. He was a source of inspiration, accepting challenges without complaint, and continues to inspire us. May his Neshamah have an Aliyah.

• L'iluy Nishmat our unforgettable Tova Miriam bas Reb Bucha, a wonderful person full of joy and emunah, who lived and left this world with a smile. May she be a melitzat yosher for her family and friends.

I'm also delighted to share wonderful news: we had a new great-grandson this week! Nissan is the month of miracles, and we are surrounded by so many. Even amidst the upheaval in Yerushalayim, may we only see Nissim and good. May Hashem continue to bring miracles speedily.

Building a Sanctuary: Beyond the Mishkan

We're starting the book of Vayikra, which speaks about building a sanctuary for Hashem. However, building isn't enough. After construction, we must continually feel close to Hashem daily. How do we sustain this closeness after the initial enthusiasm of new beginnings? This is the essence of Korbanot (sacrifices).

Chazal teach that Vayikra is called Torat Kohanim (Law of the Priests) because it's about the Kohanim's work in the Mishkan. Young children often begin learning Chumash with Vayikra, as it details korbanot, kedushah (holiness), and serving Hashem when the Mishkan and Beit HaMikdash stood.

While we no longer bring physical korbanot, we are told, "Neshalmah Parim Sefateinu" (we shall pay with the offerings of our lips). Hashem has given us the power of prayer in place of sacrifices. So, what message do we derive from korbanot?

Korbanot: Battle, Closeness, and Atonement

The word korban comes from two roots:

• Krav (Struggle/Battle): Our daily lives involve battling the yetzer hara (evil inclination) and its challenges. Korbanot empower us to overcome these temptations.

• Kirvah (Closeness): The ultimate purpose of a korban is to bring us closer to Hashem.

How do sacrifices foster this closeness?

Elements of Creation

When bringing korbanot, all four elements of creation were offered:

• Chai (Animal): Represented by the animal, blood poured on the altar.

• Domem (Mineral): Salt poured over the meat.

• Tzome'ach (Vegetable): Wine from grapes was brought.

• Medaber (Human): The person bringing the korban made a "Vidui" (admission/confession).

Each time a person brought a korban, they had to say words of admission: "Chatati, Aviti, Pashati" (I have sinned, I have transgressed, I have rebelled). This reminds us that we are never perfect. By offering all elements of creation, we declare: "Hashem, everything belongs to You."

Awakening Repentance

The Ramban explains why animals were used for korbanot, even if it seems unappealing. He notes that the Torah uses Hashem's name Yud Hei Vav Hei (Midat HaRachamim - attribute of mercy) exclusively with korbanot, never Elokim (attribute of judgment). This is because Hashem, the ultimate Psychologist, knows how to awaken us.

He explains:

• Words alone often don't suffice to motivate change.

• Seeing something vivid – like a smoker seeing a damaged lung – awakens imagination and thought far more powerfully.

• This vivid experience prompts Teshuva (repentance) and amends.

The Ramban teaches that every human act has three components:

1. Machshava (Thought): What we think.

2. Dibbur (Speech): How we express our thoughts.

3. Ma'aseh (Action): What we do.

To draw close to Hashem, we must improve all three.

• Thoughts (Machshava): The inner parts of the animal, especially the kidneys and their surrounding fat, were burnt on the altar. The kidneys are connected to the brain, signifying correction of thought.

• Speech (Dibbur): The person recited "Vidui" – words of admission for improper speech, saying "Chatati, Aviti, Pashati."

• Action (Ma'aseh): The blood was sprinkled on the altar. Witnessing the animal's death served as a stark reminder of the gravity of sin, prompting a person to realize the serious consequences if not for Hashem's mercy.

Many years ago, Rav Reuven Cutler used to advise boys before Rosh Hashanah to visit a slaughterhouse. Seeing the process and hearing the cries, though not painful, was meant to awaken imagination and prompt a profound understanding of death and the need for Teshuva. The korbanot were a wake-up call for each person. Hashem, our Creator, knows how to awaken us, and this is the purpose of the korbanot mentioned with His name of mercy.

Important Korbanot Details

No Leaven or Honey

• Chametz (leaven) and honey were forbidden in the Beit HaMikdash offerings, except for bread on Shavuot.

• Chametz symbolizes the yetzer hara.

• Honey represents excessive desire.

The Significance of Salt

• The animal flesh had to be abundantly salted. Salt was always present on the Mizbei'ach (altar).

• Chazal explain that when Hashem separated the upper and lower waters on the second day of creation, the lower waters, becoming seas and oceans, begged to remain in Heaven.

• Hashem promised them that in the future, their essence (salt) would be brought to the Mizbei'ach, connecting them to Heaven again.

• Salt reminds us of the ambition to reach higher. Even if we feel pushed down, crying out to Hashem with a desire to be uplifted will always be met with His help.

The Sin Offering (Chatat)

• For a Chatat (sin offering), the Torah uses "Nefesh Ki Techeta" (if the soul sins), emphasizing the inner soul's involvement.

• A Chatat is brought for an involuntary sin – an act committed without intention. A voluntary sin cannot be atoned for with a korban; it requires Teshuva.

• Chazal teach that even for an unintentional sin, one must introspect: What was the deeper cause? For example, if one unintentionally turns on a light on Shabbat, it may indicate a subconscious lack of care for Hilchot Shabbat.

• Hashem wants to help us return to Him, even for unintentional sins. Bringing a korban for a shegaga (unintentional sin) helps us make Teshuva.

A Story of Divine Intervention

I'll end with a short story about a Tzaddik, a Rabbi buried in London, who escaped Europe during WWII. Many visit his gravesite, as he was known for great miracles.

During WWII, a couple came to him, distraught. Their only son, a good boy, had drifted from Yiddishkeit and became a pilot in the British Army. They received news his plane was shot down over Germany, with no survivors. The mother burst into tears, saying she could accept his death, but longed for a burial place or to sit Shiva.

The Rabbi told them: "Go home. You don't have to sit Shiva for your son. You will still see him." The parents were incredulous but went home. A week later, their son knocked on the door.

He explained what happened:

• When his plane was hit, his ejection button jammed.

• Realizing he would go down with the plane, he cried out to Hashem: "I know I have abandoned You, but I promise, if You don't abandon me now, I will never abandon You again!"

• He tried the button again; it worked. He ejected, parachuted to safety in France, and eventually returned to England.

This story reminds us that Nissan is the month of miracles – from Yetziat Mitzrayim (Exodus from Egypt) to Kriyat Yam Suf (Splitting of the Sea). But there are countless miracles happening around us daily. Let us open our eyes and see them, even amidst negativity. May Hashem continue to make Nissim for everyone.

May this be a Chodesh Tov, and may we be zocheh to see many miracles speedily in our times.

Have a wonderful Shabbos and all my love from Yerushalayim!