With Parshas Vayikra, we open up the third book of Chumash - Sefer Vayikra - also known as Toras Kohanim (The Instruction Book of Kohanim). In this sefer, we enter the world of avodas ha’Mishkan, korbanos, inyanei tumah v’taharah (ritual impurity and purity), forbidden relationships, the command and details of “kedoshim ti’hi’yu” (though shall be holy), the Jewish calendar year, Shemittah and Yovel, blessings and curses, and valuations. 

Parshas Vayikra focuses on korbanos, and the main avodah of Mishkan (and later in history, the BHM”K) was the avodas korbanos upon the mizbachos. 

The Mishkan had two mizbachos (two altars). The Mizbayach Ha’nechoshes, the Copper Altar, which stood in the chatzer (courtyard) of the Mishkan, was used exclusively for animal offerings; hence, its appellation, Mizbayach Ha’olah. It was also known as the Mizbayach Ha’chitzon (Outer/Courtyard Altar), and Mizbayach Ha’adamah (the altar was filled with earth at the time of encampment). The Mizbayach Ha’zahav, the Golden Altar, stood within the space of the Kodesh, in the interior of the Mishkan. This was used exclusively for the daily ketores (incense) offerings, hence, its appellation, Mizbayach Ha’ketores. It was also known as the Mizbayach Ha’penimi, for it stood in the interior of the Mishkan.

As the avodah of korbanos has not been practiced for almost 2,000 years, since Churban BHM”K, it is challenging for us to relate to this avodah. And yet, if the Torah includes entire sections (such as Parshas Vayikra) delineating the different korbanos, it means that even in the absence of the BHM”K, this avodah contains relevant messages and lessons for us today.

It behooves us to study the root (shoresh), rationale and meaning of the word קרבן, korban, as well as the avodah, so that we may enhance our own personal avodas Hashem. The following piece by Rabbi Samson Rafael Hirsch is important, clarifying, illuminating and inspiring. 

Rav Hirsch writes, “קרבן. We have no word in Western languages that adequately conveys the concept inherent in the Hebrew term קרבן. The common German translation Opfer, deriving from the Latin offero, is related to ‘offering’ in meaning; but unfortunately, in the sense of ‘sacrifice,’ it has taken on the connotation of destruction, annihilation, and loss - a connotation that is foreign and antithetical to the Hebrew concept of קרבן.

“Even the original meaning of the term offero, in the sense of ‘offering,’ does not correspond to korban in its full sense. For the idea of an offering implies a prior request or need on the part of the one to whom the object is offered; the purpose of the offering is to meet his request or to satisfy his needs. There is no distinction between an offering and a gift, a present. The concept of קרבן, however, is far removed from all of these; it is never to be understood as a gift or a present. It is found solely in the context of man’s relationship to G-d, and can only be understood on the basis of the meaning of the root קרב.

“The meaning of קרב is in accord with its plain sense: to draw closer, to arrive at a close relationship with someone. It follows, then, that the purpose and the result of הקרבה is a positive attainment, the realization of a more noble existence, and that the opposite - destruction, annihilation, and loss - should not be ascribed to it. It also follows that a korban serves to meet the needs of the makriv (the one bringing the korban), and not the needs of the One to Whom the korban is brought near. The will of the makriv is that something of his own should come into closer relationship with G-d. This is the very essence of a korban; and the act is designed to bring this about is called hak’ravah (coming close). 

“The purpose of a korban is to seek G-d’s nearness… וַאֲנִי, קִרְבַת אֱלֹקִים לִי-טוֹב, and for me, closeness to G-d is my good (Tehilim 73:28), which for a Jew is the sole good, without which he feels beast-like, stripped of the true calling of a human being (ibid.73:22).

“In G-d’s Sanctuary a man will understand that closeness to G-d is the sole criterion for shaping his outlook on life and for evaluating his true happiness. There,… he will see clearly that his spiritual and material happiness will flourish only through closeness to G-d and the rule of His Law, and that this is his ultimate calling. There… he will learn that the only way to attain G-d’s nearness is total dedication to the illuminating, purifying, life-giving fire of the Torah. There, life’s riddles are solved. There, the measure of one’s happiness is determined by the measure of one’s closeness to G-d. There, body and spirit yearn for the living G-d and learn how to know Him… Hence, ‘happiness’ loses its appeal if found far from G-d, while in G-d’s nearness suffering is sweetened and is even transformed into good. For in G-d’s Sanctuary every spirit, every soul, is refined - to understand and feel what is truly good for man: אַךְ טוֹב לְיִשְׂרָאֵל אֱלֹקִים  לְבָרֵי לֵבָ, Truly G-d is good to Israel, to the pure of heart (ibid.73:1)” (The Hirsch Chumash, Sefer Vayikra, p.5-6).

The goal of the korbanos was closeness to Hashem. They were a vehicle and mode of worship that transported the one who brought, the makriv, closer to the One to Whom it was brought. Though perhaps challenging for us to grasp and understand, the emes of the Torah remains unchanging m’dor la’dor, from generation to generation.

As we prepare for Chag ha’Pesach, let us remember that the essence of the commemoration of Yetzias Mitzrayim, the Exodus, is missing from our national service and experience. In the days when the BHM”K stood, on the 14th of Nissan, in the afternoon, the Korban Pesach would be brought. And that night, leil 15 Nissan, the Jews would sit around in their chaburos, with family and neighbors, celebrating together (cf.Ex.12:3-4) relating the story of the Exodus to their children, and their children’s children (cf.Ex.10:2), and giving thanks to Hashem for their miraculous salvation. 

While today, the zero’ah (roasted bone) on the ke’arah reminds us of the Korban Pesach, we daven for the day when the geula will be complete, the BHM”K will be rebuilt once again, and total and complete closeness between us and Hashem will finally be achieved. 

“This year we are slaves, next year (may we be) free men; this year we are here, next year (may we be) in the Land of Israel” (opening section of Maggid/Ha Lachma Anya). 

בברכת בשורות טובות ושבת שלום