Little Letters, Big Sacrifices and the Ego

What is the first thing that you notice about Sefer VaYikra? Probably the first thing that everyone notices in Sefer Vayikra is the little Alef. The fifth letter in the entire Sefer, the Alef in the word VaYikra is in miniature. What is the reason for this anomaly? The Baal HaTurim (VaYikra 1:1) explains that this is a hint to the Anivus, to the humility of Moshe Rabbeinu. He writes, "The Alef is small because Moshe wanted to write VaYekar, like it says regarding Bilam, that HaShem appeared to him, so to speak, accidentally. But, HaShem told Moshe to write VaYikra with an Alef, so he wrote it small." Moshe Rabbeinu, in his humility, didn't see why it was necessary to publicize the fact that he had such a close relationship with HaShem. It would have been enough to write that HaShem appeared to Moshe accidentally, which would indicate that Moshe didn't deserve such a revelation, that it was no accomplishment of his own.

This is not the first time that we find G-d calling out to Moshe. There are three other times in Sefer Shmos (3:4, 19:3, 24:16) that HaShem calls to Moshe using the word VaYikra. Yet, not one of those places has a little Alef! If the Torah wants to hint at the humility of Moshe Rabbeinu through the word VaYikra, why not do that the first time we find the word? Why put this Remez, this hint in the beginning of Sefer VaYikra?

One of the major themes of Sefer VaYikra is Korbanos. What exactly is a Korban all about? The Ramban, Rabbeinu Bechayei, and the Sefer HaChinuch all have a certain approach to Korbanos "Al Derech HaPshat." When a person sins, he brings a Korban. Really, the sinner should be sacrificing himself. However, HaKadosh Baruch Hu, in His mercy, allowed us to substitute an animal in our stead. But, in fact, what a sinner's thoughts should be as he brings a Korban is that actually it is he who is being stoned as the animal is thrown to the ground during Semichah. It is he who is being choked and killed as the animal is slaughtered. And it is he who is being consumed as the animal burns up on the Mizbeiach. All four forms of capital punishment.

We currently lack the ability to bring Korbanos. However, we know that "Uneshalma Parim Sefaseinu," Tefillah temporarily fills the role of the sacrifices. It is clear from the Rambam that there were regularly scheduled prayer services even when the Beis HaMikdash was standing. Nonetheless, the davening was modeled after the Tamid sacrifices, the communal sacrifice that took place twice daily, once in the morning and once in the afternoon. After the Beis Hamikdash was destroyed, davening took on added significance in that it was now BeMakom Temidim, it was now in their place. Our Tefillah, our Amidah gets its definition from the Korban Tamid. The way we bring a Korban Tamid, is by Davening the Shmona Esrei. So how do we bring the Tamid today? How do we Daven properly? To understand what our davening is supposed to be all about, we have to briefly examine what the Korban Tamid was.

The Tamid sacrifice was an Olah offering. Among other things, that means it was completely consumed. Hedyotos, non-Kohanim did not get a portion to eat from at all, as opposed to a Korban Shlamim which people did partake of. An Olah is Kulah LaHaShem.

Says Rav Chaim Voloshiner: So too our Tefillos, which are in place of the Tamidim, are to be Kulah LaHaShem. He writes that the whole point of Tefillah is ultimately to bring HaShem's Ohr and Berachah into the world in order to remove the Ruach Tumah and result in the perfection of the world, making it HaShem's kingdom. The point of prayer is not for our personal requests at all. Even when we daven that HaShem should relieve us of pain, our Kavanah should not be for personal anguish. Besides, he asks, how can we ever Daven to have our troubles removed, when it is that pain itself that atones for our sins?! Yesurin are Mechaper!

Rav Chaim Voloshiner goes on to explain that we experience pain on two levels. On a national level, Tzaras Clal Yisroel and on an individual level as well. When Clal Yisroel is in trouble, when we are in dire straits, then we need to daven for HaShem's honor. When Clal Yisroel looks bad, Chas VeShalom, HaKadosh Baruch Hu looks bad. When we are being persecuted, the world says that HaShem, Chas VeShalom is weak, or worse, He doesn't even exist. In such a situation, we should identify with G-d's pain, Kaveyachol, and daven for His honor to be restored.

Even by an individual there is room to say this, because there is great pain BaShomayim when a Yid is in anguish BaAretz (Sanhedrin 46a). The Tzaar BaShomayim is a dual pain. There is the Tzaar a person causes HaShem when he sins, Rachmana Litzlan, and the Tzaar that HaShem experiences Kaveyachol, since the individual is now suffering through the Yesurin resulting from that sin. Rav Chaim gives a Mashal: It's like a father whose son has a little too much to drink. The son falls and nearly breaks his neck. While the son is too drunk to even feel the pain, his father is going our of his mind. He runs to the nearest doctor and they manage to patch up the child. The son is given medication and is in terrible pain, and while the father suffers the screams of his son, that Tzaar is nothing compared to the anguish the father went through when he thought that his son might die.

This is the Tzaar, Kaveyachol, that a person causes HaShem every time he sins. The Tanya ponts out that for almost every Aveira, even those Derabanan, one is called a Rasha. And the Gemara Berachos tells us that Reshaim, even while alive are considered dead. When we sin, HaKadosh Baruch Hu, our loving father, fears for our life.

When a person doesn't feel pain from his Yesurim due to the extent of his bitterness over HaShem's pain Kaveyachol, that experience is Mechaper. That experience atones for his sins. Identifying with Hashem's pain, so to speak, feeling His pain, becoming one with Him in that way is Mechaper. That's how we are justified in Davening for our Yesurin to be removed.

According to Rav Chaim Voloshiner, davening is a process of identifying with Hashem, of making your will His will and His will your will.

That's a Korban Olah. Sacrificing our ego, sacrificing ourselves completely to HaShem. Even our requests to Hashem in the Shmoneh Esrei are to have vessels through which to serve G-d. Everything that we are and everything that we have should be used to serve HaShem. To make this world His kingdom.

And that's Anivus, that's humility. Anivus does not mean denying our talents, on the contrary, it demands awareness of them. It means constantly being aware that you are not the source of your talents, HaShem is. He is giving you your talents at every moment you are alive. HaMechadeish BeTuvo BeChol Yom Maaseh Bereishis. Therefore, you have to harness them and use them to serve Him. Moshe Rabbeinu understood this. He was nothing more then an amplifier for Dvar HaShem. HaShechina Medabberes Mitoch Grono Shel Moshe. The Shechina spoke through his throat; he was a vessel of G-d.

So Moshe Rabbeinu himself sends us a subtle hint as we begin Sefer VaYikra. A fundamental Yesod in Korbanos and Tefillah, their temporary replacement is Anivus. The awareness that HaKadosh Baruch Hu is causing us to exist, to live and breath, right here and right now. Good Shabbos.

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