Vayikra is the third book of the Torah. The name Vayikra means "and G-d called." It exemplifies the fusion of ritual and ethics that is the hallmark of the Torah.

It is also called Leviticus (from the Latin) because the priests, whose duties it describes, were Levites (from the tribe of Levi). Many of the duties of the priests dealt with sacrifice. Today we might find this distasteful considering modern sensibilities. However, you need to remember that the animals that were sacrificed served a purpose for the people and the meat was not wasted. The meat was shared and the inedible parts were "sent" to G-d.

The word korban, Hebrew for sacrifice, actually means to "draw near." Thus drawing near to God was the underlying purpose of the activity. Remember that the Israelites were moving from the practices of idolatry to the practice of monotheism. Ritual sacrifice was a step along the route. The final transformation of our rituals from sacrifice to prayer occurred later, after the destruction of the Second Temple. The synagogue was created then, where sacrifice was not allowed according to Rabbinic decree. Sacrifice is reserved for the Temple only.

The name Vayikra means "And God called..." This first Parasha describes five different kinds of sacrifices to be offered in the sanctuary. They are:

1. Olah - "burnt offering" - that provides a pleasing odor to God.
2. Minchah - "meal offering" - offering of grain without leaven.
3. Zevach shelamim - "sacrifice of well-being" - fat and blood cannot be consumed.
4. Chatat - "sin offering" - the unintentional commission of a prohibited act.
5. Asham - "guilt offering" - for robbery, fraud, misuse of Temple property and unintentional violations of ordinances.

The manner of each offering is explained in detail.

This Parasha is primarily a repetition and embellishment of the descriptions of the sacrifices that were discussed last week in Parashat Vayikra. Last week, the sacrificial offerings were mentioned. This week the offerings of the olah, minchah, chatat, asham and zevach shelamim are detailed.

The Parasha discusses the ordaining of Aaron and his sons as priests. We knew that Aaron would be appointed the Kohen Gadol (High Priest) and here it becomes official.

In today's modern world ritual sacrifice of animals is considered barbaric. We must get past the pshat (literal reading) of the sacrifices and understand the drash (seek out the deeper meaining) of the sacrifices in order to appreciate the practice. First, the sacrifices overall provide food for the priests of the Temple. Second, the bringing of something of value (based on your ability to give) is a sign of faith in G-d. The sacrifices are a form of t'shuvah (atonement). We do not sacrifice animals in the Temple anymore so we have lost the meaning of the sacrifice and this might be a reason for our estrangement from Judaism. Prayer service has replaced sacrificial service since the destruction of the Temple. We are not regularly reminded that our lives, bounty, and everything else is a terumah (gift) from G-d.

Gleanings:

1. Ancient obsolete traditions have a relevance to us today.
2. Blood is the essence of life and cannot be consumed.

Parshat Shemini contains an event and rules that have generated tremendous amounts of discussion. Moses instructs Aaron and his sons about the rules for bringing offerings to the sanctuary as atonement for any sins that they or the people have committed. Aaron follows Moshe's instructions carefully and places offerings on the sanctuary altar.

The next occurrence in the Parasha raises many questions about the consequences of transgressions. After Aaron placed the offering on the sanctuary altar, his two sons, Nadav and Abihu, decided to bring fire offerings of their own. They brought offerings not commanded by G-d and were consumed by fire. The questions that we regularly ask are, "Did the punishment fit the 'crime'? Was their death necessary? Did G-d overreact?" The Torah provides no direct answer!

In the last part of the Parasha G-d tells Moses and Aaron to instruct the Israelites about which foods they are permitted to eat and which foods are forbidden to them. Moshe tells the people that these rules concerning permitted and forbidden foods are given to them so that they may be holy before G-d.

Gleanings:

1. Rules are given for a reason; the reason might not always be obvious.
2. Eating is a holy act.

Parashat Tazria is another portion that is often read in in a double portion along with Metsora, below, depending upon the number of Shabbatot in a year. These two portions continue the discussion of what is clean and unclean. Parashat Tazria presents the rituals of purification for a woman after childbirth. It goes on to describe the methods for diagnosing and treating a variety of skin diseases.

Gleanings:

1. The Torah views life as an integrated whole. G-d directs every aspect.
2. The ritual, the ethical, and the practical are all parts of this whole.

Parashat Metsora is often read as part of a double portion along with Tazria above. Metsora continues the lengthy discussion of skin diseases and the purification rituals for a person cured of them. The treatment of fungus or mildew in the home is also provided.

Why the emphasis on skin ailments? Were they actual or allegoric? It is not hard to believe that people had skin ailments wandering through the desert. However, they would go to the priest for the diagnosis and cure. Midrash tells us that the effect on the skin can be caused by lashon harah - slander, lies, or misinformation. These actions are antithetical to the teaching of G-d. G-d demands honesty and truth.

Gleanings:

1. In the Torah G-d provides both actual medical practices and ethics.
2. Slander is a sin.

Parshat Aharei Mot is often read in conjunction with K'doshim, below, as a double portion.

Parashat Achare Mot ("after the death") recalls the death of Nadav and Abihu, the sons of Aaron. From this portion comes the word "scapegoat."

Moshe is told by G-d to instruct Aaron that only he, the Kohen Gadol, is permitted to enter the inner sanctuary, the Holy of Holies. He is to dress with the specific vestments of his office. For himself, he is to bring a bull and for the people, two he-goats. He is to mark one of the goats "for G-d" and the other "for Azazel," as the "scapegoat" for the failings, mistakes, and errors of the people.

After slaughtering the bull and the he-goat marked "for G-d," the he-goat marked "for Azazel" is brought to Aaron. He places his hands upon it and confesses all the wrongdoing of the people. The goat is then sent off into the wilderness, where it is set free to wander and eventually to die, and thereby to carry away the people's sins and to bring them forgiveness.

Gleanings:

1. The sins of the people are symbolically chased into the wilderness.

Parshat K'doshim and parshat Acharei Mot, above, comprise one of seven pairs of parshiot that we read as double portions in certain years.

Vayikra is the book of the Levites, and holds within it numerous rules concerning our life and practices. Parshat K'doshim is at the center of Sefer Vayikra, which, in turn, is at the center of the Torah. Its laws are called "the Holiness Code," for it begins with the ringing statement, "You shall be holy, for I, the Lord your G-d, am holy." From their central position in the Torah we learn that these laws should similarly be at the center of our lives.

The laws of K'doshim concern many things: the way we live our own lives; ("You shall not sow your field with two kinds of seed. You shall not wear garments made of two kinds of cloth.") the way we relate to and care for each other; ("You shall not place a stumbling block before the blind." "You shall not measure falsely either length, weight, or volume.") and the way we relate to G-d ("Do not turn to idols or make molten gods for yourselves.").

Gleanings:

1. Again the Torah presents an integrated view of life.

The book of Vayikra continues with the rules and laws regulating the lives of priests. Parshat Emor mentions the donations and offerings that are acceptable for the sanctuary.

Within this parasha is included a calendar of celebrations. This proclaims and specifies observance of Shabbat, Pesach, Shavouot, Rosh Hashana, Yom Kippur, and Sukkot.

Parshat Emor concludes with laws dealing with profanity, murder, and the maiming of others. This includes the famous (or infamous) Lex Talionis which includes "an eye for an eye." This has often been misinterpreted as commanding punishment which is a literal repetition of the crime. However, the Rabbis tell us that his is not a retributive law. Instead, a person must compensate the victim for the eye, limb, &c. that is lost, and the compensation must be commensurate with the person's profession, &c.

Gleanings:

1. The three pilgrimage festivals are elucidated.
2. Lex talionis establishes a principle of proportionality.

Parshiot B'Har and B'Chukotai are another pair that are often read as one, depending upon the number of Sabbaths in the year.

Parashat B'Har presents laws regarding the sabbatical and the jubilee year. For six years the people are to sow their fields and prune their vineyards, but in the seventh year, the land must be allowed to lay fallow. In other words, it must be given a rest - a Sabbath for the land.

Every fiftieth year is a jubilee year. The Torah states that the jubilee year is to have all the rules of a sabbatical year and in addition proclaims that liberty will be granted to all Israelites enslaved during the previous forty-nine years. Property (especially land) is also to be returned to the original owner-families. Thus the original distribution of land among the tribes of Israel is to be preserved forever.

Gleanings:

1. Even the land must rest.
2. All belongs to G-d, we simple "rent" it.
3. Care for the poor - tsedakah - cannot stop during these years.

Parshat B'Chukotai ends Sefer Vayikra with a long recitation of blessings and curses. Traditionally it was very difficult to find people willing to read the curses, or to find people willing to accept an aliyah during the reading of the curses. Thus even though the list is quite long, it is all read as a single aliyah, so that only one willing person need be found.

In this portion G-d tells the people the benefits of belief and of keeping the laws, and also the consequences of not following the laws. Peace, security, and abundant crops are promised if they are faithful. Misery, suffering, and ruin will come if they spurn G-d's commandments.

Gleanings:

1. G-d rewards and G-d punishes.