The Lord Calls Us by Name

Parashat Vayikra, Leviticus 1:1–5:26

Dr. Daniel Nessim, Kehilat Tsion, Vancouver, BC

Vayikra. Being the first word of the book as well as the first word of the first reading of the first parasha of Leviticus, that is what our parasha is called: Vayikra, or in English, “And he called.”

Each of us was given a name shortly after birth and, for most of us, we are still called by that name. When I hear my name, it commands my attention. It identifies me. It also means that the person who has called me knows my name, even if just from a computer readout.

Vayikra is the same term used when God called Moses from out of the burning bush. On that occasion he used Moses’ name not once, but twice (“Moses, Moses!” Exodus 3:4). It meant that he knew who Moses was.

Unlike that first encounter in the wilderness of Midian, this time the call to Moses was accompanied by two other verbs: “and he spoke” and “and he said.” The time frame has changed. Since the first meeting, Moses had led Israel out of Egypt, ascended to the Mountain of Sinai, not once but twice, and was now in the practice of regularly meeting God face-to-face in the Tent of Meeting. Perhaps here we have a suggestion of the more extended instruction that Moses now received from the Almighty. Now, there is more than just calling, but also speaking and saying.

The message that Moses is about to hear is indeed an extended one, and one full of nuances that typically baffle the modern reader. The message of Vayikra is not one where the “One Who Is” makes himself known to Moses alone, but to all the Children of Israel, who by covenant are in permanent relationship to him.

This message comes after Bereishit (Genesis), which can be likened to the basis that the Tent –the place where man could relate with God – was built upon. Further, this message comes after Shemot (Exodus) in which the construction of that Tent is commissioned, and the detailed description of that dwelling place of God is recorded. With that Tent having been assembled, Vayikra begins with carefully arranged details as to what happens in that Place that has been built for meeting God. This is the Ohel Moed – the Tent of Meeting, and what will happen here is the meeting of man with the ineffable.

Now that the Ohel Moed has been built, God makes it clear that his instructions proceed from the Tent, as the Hebrew indicates. מֵאֹהֶל מוֹעֵד. The Lord did not speak to Moses in the Tent, but from it. This has the sense of a decree from a distance. Not a great distance, but a notable one. Whereas Moses usually met with God face-to-face, as we have noted, here there is a degree of separation. Just as in the various terms given to God’s address to Moses (calling, speaking, saying), this adds to the moment of what is about to be taught.

To this day, the teachings of Vayikra (both the parasha and the book) are central to our people. While the sacrificial system ceased with the destruction of the Holy Temple, we continue to pray in the Amidah, “Be favorable, Lord our God, with your people Israel, and turn to their prayers, and restore the service to the inner Sanctuary of your house, and the offering fires of Israel.” Is it the shedding of the sacrificial blood that is yearned for? Rather, it is the restoration of a way of relating to God “as of old.”

God calls to Moses as to a person in relationship with him. He speaks from a Tent that is built so that the Israelites might maintain their relationship with him. The Tent of Meeting. It is in that context that the multitude of sacrifices of different types make sense. These sacrifices were to be a means by which God and Israel could maintain their relationship.

In one sense, all relationships require acts that maintain them. It is something that we all know. Within our relationships there is a constant give and take. Whether by word or deed – even a smile – our relationships are helped and sustained by our gifts to one another. In Vayikra, after calling Moses by name, the Lord then gives detailed instruction as to what those gifts are to be, and how Israel is to maintain their relationship with him.

For some who look in from the outside it is more than easy to conflate all of the sacrifices and the sacrificial system under the concept of atonement. No doubt we are grateful for the essential atonement that has been provided by the self-sacrifice of Messiah Yeshua. In light of that great gift we might miss that Vayikra shows that our relationship with the Creator involves more than that alone. The Lord calls us into a relationship that involves far more than the atonement for our sins which makes it possible. He calls us by name. He asks us to relate to him.

Consider the offerings in this parasha alone. There are burnt offerings that can be offered by any Israelite, according to their ability to afford different kinds of sacrificial animals. These are a pleasing aroma to the Lord. There are grain offerings to the Lord, most of which is to provide food for the priests. Without honey or leaven but always with salt (thus we salt our challah every Shabbat), these are a holy part of the Lord’s food offerings. There are peace offerings, again according to their affordability to the worshiper. These too are for a pleasing aroma to the Lord. There are offerings for unintentional sins, differently specified for priests, all the congregation of Israel, or the individual. These make for atonement, as do the offerings for those who fail to testify to a matter when required to. Lastly, our parasha addresses unintentional breaches of faith to be dealt with via a guilt offering. Accordingly the result of the guilt offering is not only atonement, but forgiveness.

In Psalm 50:13, as Midrash Rabbah notes, the Lord asks, “Do I eat the flesh of bulls, or drink the blood of goats?” Implicit is the message that he is far more interested in the soul of the worshiper than the actual sacrifice. Otherwise, the size of the sacrifice would matter, but it does not. The One who spoke and the world came into being speaks to us today. He desires us to hear his voice. He desires to be in relationship with us.

Vayikra reminds us of the value of offerings that are a pleasing aroma to the Lord, the One who desires to be in relationship with his people and us as individuals. The one who reached out to Moses by name in order to teach Israel how we might maintain our relationship with him. Sacrifices are no longer offered in Jerusalem, but it is certain that he continues to desire relationship with us.

Throughout the Torah and Brit Hadasha, our relationship with God is affected by our relationships with others. As with the Lord, our human relationships need gifts and offerings to thrive. Perhaps a smile for a brother or sister. Perhaps material help, or a kind deed. The Torah acknowledges that many sins are unintentional. Extending forgiveness to those who sin against us can open a door to the freedom of knowing that we, too, have a path to forgiveness for our transgressions.