Rabbi Howard Morrison

Dear Congregational Family,

The book of Vayikra, which we begin to read this week, details a wide variety of sacrifices that were brought over many centuries of Jewish history. The sacrificial ritual occupied our people's way of approaching God during the eras of the Tabernacle, First Temple, and Second Temple. The main categories included the burnt offering, the sin offering, the guilt offering, the gratitude offering, and the peace-will offering. 

How does one find meaning in the language of sacrifices today? The Hebrew word for sacrifice, "Korban," stems from a root meaning to draw close to God. Finding our own nearness to the divine presence in our lives can keep the notion of "Korban - sacrifice" fresh and relevant.

While certain liturgical prayers were recited alongside sacrifices in the various Temple periods, verbal prayer became the substitute for sacrifices when the Second Temple no longer stood. Our daily services correspond to days and times when sacrifices were offered. The many quotations of sacrifices in our Siddur stem from the notion that reading about the sacrifices is akin to offering them.

In rabbinic literature, a story is told about Rabban Yochanan ben Zakkai walking around the ruins of Jerusalem with his student, Rabbi Yehoshua. When the student lamented about the destruction of the altar in the Temple, implying there was no longer a means for achieving atonement, the teacher instructed his student that one can gain atonement through performing acts of lovingkindness.

How do you spell s-a-c-r-i-f-i-c-e? In your own way of drawing near to God? Praying for the restoration of the Temple? Finding meaning in verbal prayer? Performing deeds of kindness?

There is more than one way to spell s-a-c-r-i-f-i-c-e nowadays.

Sincerely,

Rabbi Howard Morrison