Vayikra The Profound Meaning of Korbanot: Connecting to Hashem

This message is shared with heartfelt prayers for a refuah shleimah for my dear mother, Maras Malka bas Frad, my greatest encourager to share these teachings. It is also dedicated for the ilui neshama of Miriam Haskell Sholem, our unforgettable Toby, whose radiant emunah inspires us continually, and Alter Mordechai Ben Avrom, a soul who endured hardship with unwavering faith and joy. May their memories be a blessing and a source of inspiration.

Beginning Sefer Vayikra: The Book of Purity and Humility

This week, we begin Sefer Vayikra, often called the “Book of Purity” (Tahara). It focuses largely on ritual purity and sacred service. Our Sages teach that children begin their Torah studies at age five not with Bereshit but with Vayikra, because “Yavu Tehorim v’yaskilu b’Torah” — the pure come to engage with the pure Torah. The innocence of children makes them uniquely receptive to these deep spiritual lessons.

One of the first lessons is found in the very first word, Vayikra, which famously begins with a small aleph. This small letter teaches us about the humility of Moshe Rabbeinu, the humblest of all men. He did not want to highlight his greatness but simply showed that Hashem was calling him. Some say that the leftover ink from this small aleph was even smeared on Moshe’s forehead, causing a divine radiance to shine from him.

Korbanot: The Path to Closeness with Hashem

The korbanot (sacrifices) described in Vayikra connect deeply with the festival of Pesach, where the korban Pesach was central to our redemption from Egypt. On the 10th of Nisan, Bnei Yisrael were commanded to prepare the korban Pesach. Our Sages teach about the significance of the Dam Pesach (blood of the Passover offering) combined with the Dam Brit Milah (blood of circumcision). These bloods, a few drops of each, were placed on the doorposts and inside the rooms — a powerful symbol of connection and protection. Hashem said: “In this merit, I will take you out of Egypt,” even though the Jewish people were steeped in spiritual impurity.

Moshe Rabbeinu’s command, “Mishchu u’kchu” — “Refrain and take” — was profound. It was a call to reject the pagan practices of Egypt and embrace a pure, holy service to Hashem. The word korban itself comes from karov — “to come close.” The korban’s purpose is to transform and elevate us, bringing us closer to Hashem.

Sacrifice in Our Time: Prayer as the New Korban

Today, without the Temple and sacrifices, our prayers take the place of the korbanot. We declare: "Nishlama Farim Sefateinu" — “Our lips will compensate for the bulls of our sacrifices.” But how can our prayers truly resemble korbanot and bring us closer to Hashem?

The opening chapters of Sefer Vayikra feature a classic debate between the Rambam and the Ramban about the purpose of korbanot. David HaMelech asks in Tehillim: “Ki Li Ko’ol Tevel” — “The entire world belongs to Me; does Hashem need sacrifices?”

• Rambam’s View: Korbanot were a concession to the widespread pagan culture, transforming idolatrous sacrifices into holy acts to Hashem. Because Am Yisrael was entrenched in this practice, Hashem instructed them to continue sacrifices but only for His sake.

• Ramban’s View: Mitzvot, including korbanot, have inherent holiness and are not mere concessions. The exclusive use of Hashem’s four-letter Name in korbanot sections highlights mercy and transformation. Korbanot bring spiritual awakening by expressing submission to Hashem’s will, even when we don’t fully understand it.

The Four Elements of a Korban: A Holistic Offering

A korban involves four essential components representing creation:

• Mineral: Salt sprinkled on the flesh

• Vegetable: Oil mixed with flour (in meal offerings)

• Animal: The animal’s flesh itself

• Human: The person who offers the sacrifice, expressing regret and aspiration through vidui (confession)

By bringing all these elements, we declare Hashem’s mastery over all creation and our heartfelt desire to be close to Him.

Teshuva and Atonement: The Path Back to Hashem

What separates us from Hashem? Our sins. As the Torah states, “Tzadik ba’aretz lo ya’amod” — no one is perfectly righteous. So how do we repair our relationship with Hashem?

Hashem understands that mere regret is not enough; action is required. The korban involves witnessing the sacrifice—the animal’s cries and blood serve as a profound awakening to the seriousness of sin.

My dear husband, zichrono livracha, taught that witnessing an animal’s slaughter can inspire true spiritual awakening before Rosh Hashanah or Yom Kippur.

The stages of the korban impact the person’s entire being:

• Vidui (confession): Acknowledging all sins, even unconscious ones, purifies speech.

• Placing hands on the animal’s head symbolizes purifying action.

• Burning kidneys and fat on the altar purifies thoughts, as Hashem examines hearts and minds.

• Burning the legs, which propel the animal, symbolizes “burning away” bad desires and running toward mitzvot.

• The blood poured on the altar’s corner symbolizes the reality of sin’s consequences—death—and inspires atonement and return.

• The Kohanim’s portion symbolizes communal connection and spiritual guidance.

The Soul’s Involuntary Sins: A Deeper Message

The Torah uses the phrase, “Nefesh Ki Techeta” — “When a soul sins,” not just “when a man sins.” Korbanot were only brought for unintentional sins (shogeg), not deliberate ones (meizid).

This teaches that even inadvertent sins reveal a deeper lack of spiritual vigilance in the soul, needing teshuva to rebuild closeness to Hashem.

Pesach: The Power of Connection and Courage

The merit of the korban Pesach opened the door to our redemption. Despite no Temple altar in Egypt, Bnei Yisrael demonstrated courage and mesirut nefesh (self-sacrifice) by slaughtering the korban in their courtyards, openly showing their fear of Hashem and commitment to the covenant of brit milah.

Hashem instructed them to place the combined blood on their doorposts, so they themselves would constantly remember and renew their connection to Him. This spiritual connection was their salvation.

A Story for Pesach: Love and Courage from the Chida

During Pesach, we avoid yeast (symbolizing the yetzer hara) but always bring salt (symbolizing the potential for return and elevation). The Midrash teaches that salt, made from water, symbolizes the ability to return to a higher spiritual level.

The Chida tells a moving story about a poor widow and her son in harsh Russia. The son bravely jumped into a freezing river to earn money promised by a cruel rich man who later denied payment. The Chida ruled the boy deserved the money, demonstrating how love, courage, and faith—especially the mother’s loving prayers—gave the boy strength beyond the physical trial.

This story reminds us: during Pesach and always, what we give our families—the kedushah (holiness) and spiritual connection we create—is far more important than the physical preparations.

Final Blessing

May we all merit to bring true kedushah into our homes this Pesach and beyond. May we be blessed with yeshuot (salvations), nechamot (comforts), and refuot (healings). And, as always, may these divrei Torah be for the aliyah of the neshama of my dear husband,