Parashat Vayikra – 5786

Parashat Vayikra

20^th March 2026

Week of 15-21 March 2026

Torah portion: Leviticus 1:1-5:26   Haftarah: Isaiah 43:21-44:23

Theme: And God called

At the center of the Pentateuch is the book of Leviticus, honoring the Levites, the descendants of Levi, whose primary role was in the service of the Tabernacle, and later, the Temple. The book and its opening parashah are both entitled, in Hebrew, “Vayikra” meaning “and he (God) called.” Moses is the immediate recipient of that summons. Throughout this parashah, there is no indication of a response from Moses; he remains the silent witness to whom this solemn revelation is entrusted.

The parashah provides a key to Israel’s vocation as a kingdom of priests and a holy nation, through its description of five offerings commanded by God. The dominant motivation emerging in these offerings is atonement for sin, which could involve some form of expiation, purification, reparation, or restitution to those affected by one’s transgression or culpable omission. Those offerings came to an abrupt end with the Roman destruction of the Jerusalem temple in 70 C.E.

Parashat Vayikra faithfully preserves the memory of those five offerings: 1) OLAH means “ascending,” as does the smoke of the burnt offering of male animals, of which certain portions were burned on the altar and the rest at a designated site outside. 2) MINCHAH is a GRAIN or CEREAL offering of flour with oil and frankincense, but without leaven; a token portion of it was burned on the altar with some of the Olah. 3) SHELAMIM is a PEACE offering: a male or female from herds or flocks; in contrast to the Olah, the meat was eaten by the owner and the priests. 4) HATTAT is to atone for inadvertent transgressions of the divine will (the commandments of God). 5) ASHAM is a guilt offering for an unintentional, unauthorized use of property of the sanctuary, or for swearing falsely. 

      While the parashah focuses on the essential details prescribed for each offering, we note that: 

• Animal offerings figured in all but the Minchah (the grain or cereal offering); however, the Minchah usually accompanied the Olah (the whole burnt offering).
• The animal offerings had to be animals without blemish, from the herds or flocks (cattle, sheep or goats) or turtledoves or pigeons.
• The symbolic gesture of placing a hand on the animal was understood as an act of identification, transferring one’s sin to the animal that one is about to sacrifice.  
• As the life force, the blood of the sacrificial animal was believed to atone for the sins of the people. In the temple, the blood would be sprinkled on the altar or poured at its base.

     In the haftarah, Isaiah regrets the diminishing interest in the temple’s sacrificial services, and articulates God’s plea: “Remember these things, O Jacob, for you, O Israel, are my servant: I fashioned you, you are my servant – O Israel, never forget me” (Is 44:21). In this, we might hear a distant echo of “Vayikra,” God called.

For Reflection and Discussion:

1. For you, what has been the most meaningful form of worship, and why? 2. If you were to write a brief “Theology of Worship,” how would you begin your text?

Bibliography: Introductions and footnotes for Vayikra in: Lieber, D.L., Etz Hayim, Torah Commentary (The Rabbinical Assembly, The United Synagogue of Conservative Judaism, New York, 2001); Plaut, W.G., The Torah, A Modern Commentary (Union of American Hebrew Congregations, New York, 1981).

This week’s Parasha Commentary was prepared by
Diane Willey, Canada, Bat Kol Alumna: 2005, 2006

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