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Vayikra – Leviticus 1:1-5:26

It was recently reported that some Bible teachers at a Californian Christian seminary cited the lack of recycling bins on campus as a pure expression of their faith – namely, that by using up resources as quickly as possible, they were hastening the coming of the Lord and the New Creation. With the rise of […]
Facebook_CoverDesign_ParashatVayikraIt was recently reported that some Bible teachers at a Californian Christian seminary cited the lack of recycling bins on campus as a pure expression of their faith – namely, that by using up resources as quickly as possible, they were hastening the coming of the Lord and the New Creation. With the rise of Jewish start-ups like Urban Adamah and Wilderness Torah, it appears as though a swath of the Bay Area Jewish community is taking a very different tack. How can such diverse reading communities justify their reading of the Hebrew Bible as authentic?

Ellen Davis argued in her agrarian reading of the Bible, that “when the biblical codes are reread in light of the contemporary agrarian writers, it is evident that Torah is setting human life in the larger context that Aldo Leopold once termed ‘the land community,’ arguing that we may understand our situation differently, and more realistically by extending the boundaries of ethical consideration ‘to include soils, waters, plants, and animals, or collectively: the land‘.”

That is the challenge being posed to us as we enter into the Book of Leviticus [Vayikra]. It describes in great details the laws of offerings, whether meal or animal, which include: (1) Ascent offering [‘olah] — wholly raised up in ascent to the divine by fire atop the altar; (2) Meal offering [minha] — prepared of fine flour, olive oil, and frankincense; (3) Peace offering [shelamim] — animal burned on the altar, with parts given to the priest and other meat eaten by the one bringing the offering; (4) Sin offering [hatat] — brought to atone for transgressions committed in error by the high priest, the entire community, the king, or any Israelite; (5) Guilt offering [asham] — brought by one who has misappropriated property of the sanctuary or is in doubt of transgression.

The namesake of this third book of the Pentateuch is a calling to extend the boundaries of ethical consideration to all sentient beings as a blessing.

– Rabbi Aubrey Glazer

Artwork note: This week’s illustration shows the skull of a bull – an ascent offering, or ‘olah. Parashat Vayikra includes detailed laws regarding cattle sacrifices. The Hebrew word for a sacrificial offering is korban, the root of which means “to be close to someone/thing.” Most contemporary readers of the Tanakh are removed from the act of slaughter, making it difficult for them to appreciate that the killing and burning of korbanot were not merely (brutal) means of atonement; they were essential parts of a sensual, celebratory communion with the Divine (that concluded, appropriately, with a meal). Illustration by Christopher Orev Reiger.

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