A Taste of Shabbos – Parashat Vayikra

This week we begin the third book of the Torah, usually translated as Leviticus because much of this book contains practices related to the Levite tribe and their offshoot, the Cohanim, the priestly descendants. But since every section of the Torah is meant to be relevant for all times and places, we are encouraged to search for eternal meanings.

We encounter one right away with the first word, ‘Vayikra’, literally meaning ‘And He called,’ referring to G-d’s address to Moshe to come into the tent of meeting, another name for the sanctuary. This word seems to make sense in this context, but elsewhere in the Torah when G-d addresses Moshe, the wording is simply ‘Vayomer,’ He said, or Vayedabeir, ‘He spoke.’ So why here is the preface, ‘Vayikra?’ Especially since the entire book is referred to by that word, there must be some special significance to it. Rashi says that it is actually a ‘lashon chiba.’ an expression of love. 

I once read a beautiful explanation and a contemporary application. You may have the most important teacher in the world- G-d- and the most brilliant student of all time- Moshe, but if you don’t have a deep and personal bond and connection between the two, the message  may evaporate into thin air!

Revisiting the word Vayikra itself, we find that the final letter Aleph is a miniature size. If there were no aleph, the word would mean happened or chanced upon- a word practically opposite the meaning of ‘called.’ Happened implies a random, meaningless or ‘one off’ occurrence. Now Moshe has a dilemma; If he writes the Aleph in  a full size, it seems like he’s bragging- G-d called ME! If he doesn’t, it dismisses the significance of being called by G-d. So his solution is to write it small…as if in a whisper. 

In contrast, the biblical book of Chronicles begins with the name of Adam, spelled with a large size letter Aleph! The sages point out that Adam, G-d’s direct creation, was actually very great, to the extent that his heel outshone the sun. However his sense of self importance was the source of his downfall. Moshe on the other hand, was also incomparable in his spiritual prowess but his greatness made him feel as humble as a tiny Aleph.

This response is appropriate for the entire Torah and indeed for the Jewish people, who are ‘called upon to be ‘a kingdom of priests and a holy nation!’ As in the donations to the construction of the Tabernacle, there are obligations common to each person, but also each soul has a particular purpose in life. In contrast to the spelling of the word Vayikra without an aleph, we each have a unique CALLING, from which we should neither shirk, nor brag about. 

This parasha itself deals with offerings to the Tabernacle and later to the holy Temple in Jerusalem. Vayikra begins with the verse, A person from among you, who brings an offering, should do so from an ox, a goat, or a lamb. The words ‘from among you’ seem to be misplaced; the animals should have been mentioned first. In his last published discourse, the sixth Chabad rebbe explains that beyond physical offerings which we no longer have, we are meant to elevate our personal animal nature to a divine purpose. As we read in the ‘V’ahavta,’ You shall love the Lord your G-d with ALL your heart, meaning with both your divine soul and your more earthly soul.’ Just as each individual has a distinct divine soul, so too we have an animal part, perhaps more assertive like an ox, or perhaps more yielding like a lamb. But none of it is random, and all parts of ourselves can help us not just function in this world, but also manifest our divine ‘calling,’ both individually and collectively. 

I discovered this personally in my first job at the age of eighteen as a kindergarten teacher’s assistant. I was playing with a bunch of brick like blocks with the class, and got so engrossed in the building that when the kids went on to play with other toys, I stayed with the blocks. I was determined to create a structure that included all the blocks. I felt that none of them were meant to be left out, none should be ‘random.’ Then it hit me like a ‘ton of bricks’ that was what life must be all about-that each piece has its role. 

Where does Shabbos come in? The Apter Rebbe says that Shabbos is equal to all the sacrifices. Just as the sacrifices are called ‘Korbanot’ relating to the word Karov to ‘bring close’ every part of our world to the Source of life, so does the word Shabbos also spell out ‘Tashev’ which means return. This ‘return to sender,’ has many aspects to it, but for purposes here, it is the idea of taking time on Shabbat to reflect upon the building blocks of creation, and of our week, and uniting them together for their original purpose of creating a home for the Divine Presence. May the rest that we experience on Shabbos help us to restore all parts of our world to their proper place.