Leviticus

I have long objected to using Greek or Latin names that were given to our Holy Torah. Bresheet has become, “Genesis.” Shemot has become Exodus and Bamidbar “Numbers.”

The Latin name, “Leviticus,” given to the 3rd Chumash,”Vaykrah, however, is the only one that I can live with.

Why?

Leviticus is derived from the word Levi, the name of the tribe from which the Cohanim (Priests) and Levites who served G-d in the Temple, come from. Levitcus, is also referred to as the “Book of Cohanim”.

Professor Yacob Milgrom (1923-2010) whom I had the great honour and pleasure to have met while I was in graduate school at Berkeley (that is where he conducted his research) calls Leviticus the “Book of Rituals and Ethics.” The book does contain and discuss the laws pertaining to the Cohanim and Levites and other ceremonial observances such as sacrifices and those relating to purity.

What is unique about Leviticus that does not exist in the previous three Torah books?

Leviticus introduces two new kinds of sacrifices: sin offering and guilt offering. It also mentions the subject of contamination for the first time.

Before anyone points out to me that sin offering is already mentioned in Shemot chapter 29, as part of the construction of the Mishkan, it is noteworthy to mention that, there, the sin offering is not aimed at absolving anyone from transgression (which is its goal) but for the sole purpose of cleansing the altar.

The Torah also gives us the reason for the need for such an offering in Leviticus 16:16, “In this way, he will make atonement for the Most Holy Place because of the uncleanliness and rebellion of the Israelites, whatever their sins have been. He is to do the same for the tent of meeting, which is among them during their uncleanliness.”

Leviticus is the first Book of the Torah that raises the issues of impurity and defilement. The mention of sin and guilt offerings brings to the awareness of people that humans and vessels can be contaminated. It also stresses that one can cleanse oneself of any uncleanness. The Leviticus author dwells on these in detail and at length and for ONE reason, the Mishkan.

Before the erection of the Mishkan, a Yisraelite could set up an altar and sacrifice anywhere. However, when the Mishkan was constructed, it became the only place anyone could offer a sacrifice to G-d. In the Mishkan of Shemot, it was only Moshe and Cohanikm who conferred with G-d. Leviticus turns the into a place where every human can confer with G-d through sacrifice offering. It is no longer exclusively for Moses and the Cohanim.

The Mishkan of Vayikra has, therefore, taken on a new factor. It must remain the holiest, purest ,cleanest and most untainted place in the camp. This new reality has created a need for new laws in order to protect it from the impurity that resulted from the sins of Bnei Yisrael. That, of course, explains the verse from Leviticus 16:16 which I quoted above.

It is sad that Leviticus is not studied widely or given more attention. Many regard it as dealing with ancient practices which dissipated a long time ago.

As a result, unfortunately, we fail to understand its important message to us, especially these days.

The message of Leviticus is that each and everyone of us should be part of the effort to keep the Shechina among us. In order to be worthy of that, we need to ensure, especially during these hard days, that we adhere to our objective to remain as clean and pure both Physically and Spiritually. Only this way can we fulfill the destiny of being Am Kadosh, a Holy Nation and overcome the most ferocious enemies.

Shabbat Shalom and every blessing.