The five Books of the Torah were partitioned according to Hashem’s instructions on Mount Sinai. Each book has a distinctive character and message. Now We are beginning the Book of Vayikra, it is important to understand the general message. The exodus is recounted in the book of Shemos, though it is always celebrated during the book of Vayikra. Why is it not celebrated at the time it is read in the Torah? It would have surely added flavor to our Holiday, so why did the Torah decide otherwise? The Zohar [Pinchas 216b] reveals that the five mentions of “light” in the first portion of Parashas Bereishis refer to the five books of the Torah, as each shines a different light. The Midrash [Bereishis 3, 5] addresses the association between the five Verses mentioning the word “Light” and the five books of the Torah: Hashem said, “Let there be light”, corresponds to the book of Bereishis, in which Hashem created His universe; The Verse “And there was light”, refers to the book of Shemos, which describes Yisrael’s departure from darkness and entrance into the light; The Verse “Hashem saw that the light was good”, corresponds to the book of Vayikra, due to the numerous laws it contains; The Verse “and Hashem separated between the light and the darkness”, corresponds to the book of Bamidbar, where the generation that left Mitzrayim perished and a new generation entered the land of Israel; Finally, the Verse “Hashem called the light ‘day’” refers to the book of Devarim, which is also replete with laws. This teaches us that the “light” shining in the book of Vayikra is the “light that was good”. In the book of Vayikra there is no darkness, no wars, no enslavement, only Hashem and us. Only under such a “light” can we fully rejoice in our festival. The question is how do we turn on that light, so it should shine on the obscurity that fills our lives? The Verses state: “Hashem summons Moshe and spoke to him from the tent of meeting, saying: Speak to Bnei Yisrael and say to them: If one from among you should bring an offering of livestock to Hashem, you shall bring your offering from the herd or from the flock.” (Vayikra 1:1-2) The Sifra elucidates: “If one from among you should bring an offering – Could this be an obligation? It is therefore written, “If one … should bring an offering” the language implies that it is voluntary.” In other words, the book of Vayikra begins by instructing the laws of the voluntary offerings, and only later lists the sin offering (חטאת ,(the guilt offering (אשם (and other obligatory offerings, both public and private offerings. Other categories such as the peace offering ( שלמים ,(are mentioned in the next Parasha. The reason why were these laws are mentioned in that order is explained by the Midrash [Emor, 27:12]: “in the future, all the sacrifices will be abolished, but the thanksgiving sacrifices will never be abolished. All gratitude will be nullified, but the thanksgiving offering will never be nullified.” The Midrash addresses two types of Thanksgiving; the thanksgiving’s sacrifice as clearly stated, though it does not reveal what is the second type of thankgiving. King David says in Tehilim: “Please accept the willing praise of my mouth, Hashem” (Ps. 119:108); The prophet Hosea (14:3) clarifies the meaning: “Take words with you and return to Hashem. Say to Him: “Forgive all guilt and accept what is good; Instead of bulls sacrifices we will pay with our lips.” What substitutes sacrifices are prayers. The second type of Thanksgiving is with the mouth which rates higher than an offering. Returning to Hashem start with words of repentance coming out of our lips. The Yalkut Shimoni, on the Verse in Tehilim 25:8], states: “Good and upright is Hashem; therefore, He guides sinners on the righteous path.” They asked the “Chochmah” (Wisdom), “What shall be the sinner’s punishment?” it answered: “Evil pursues sinners” (Mishlei 13:21). They asked the “Nevuah” (Prophecy), “What shall be the sinner’s punishment?” it answered: “The soul that sins shall die” (Yechezkel 18:4). They asked the Torah, “What shall be the sinner’s punishment?” it answered: “Let him bring an ‘Asham’ offering, it will atone the sin.” They asked Hashem, “What shall be the sinner’s punishment?” he should perform Teshuva, said Hashem as stated: “Good and upright is Hashem; therefore, He guides sinners on the righteous path.” Hashem requires little from us, only words. It is hinted in the name “Vayikra” which numerical value is 317, and the word used by King David for prayer is “Siach” which numerical value is 318. A tiny amount of will is required to thank Hashem for what we have, and He will shower us with “the light that is only good,” the light that will bring the final redemption! Here’s an inspirational Shabbos story: Jews in Karlsruhe, Germany, were given the rights to live as equals and in relatively peaceful conditions from the late 17th century. The Jewish community thus flourished in that city, located on the Rhine River and a short distance from France. Shmuel Straus was a banker in the city and enjoyed a happy life, free to spend his extra time raising his children, doing good deeds and studying Torah from his vast library of Jewish books. Shmuel earned enough money to support his family without any worries. He was known to be Hashem-fearing and an honest businessman. Shmuel’s first business venture was to run a small bank, given to him by his father-in-law after his wedding. He was provided a license from the government, to mainly exchange currencies and invest money for people. He owned a special coat with two large pockets, one where he would place the investment monies and one for the monies used for currency exchanges. One Friday morning, he had to go to a family bris, ritual circumcision, and therefore wore his Shabbos cloths as his Shabbos coat. Knowing that after the Bris he would have to go to work, he took with him the cash he would ordinarily keep in his weekday coat. After the bris, he went to the bank and it was business as usual. He had the habit to leave around midday, to have time to help his wife prepare the Holy Shabbos. After his wife lit the Shabbos candles, he wore his Shabbos coat, and bid farewell to his wife and young children and headed to the synagogue for the Friday night’s prayers. Shabbos was a joyous day for Shmuel, as he sincerely felt the bliss. His prayers were more intense and his Torah learning with his young children was a special treat. He always had many guests for the Shabbos meals, which enhance the joy and mad it a remarkable day. That Shabbos was no different and started with the regular routines. Thus, on his back from Shul he was engrossed in his thoughts, trying to put together a few novels of Torah to share during the meal. He was always had inspirational words of Torah to say at the Shabbos table. There was a bench on the side of the road and decided to sit there to finalize his lecture. While immersed in his thoughts, his put his hands in his pockets and the somber reality had him emerge from his thoughts, he realized that in failed to empty out his pockets before leaving his house. He was carrying the two pouches of money which he had forgotten to remove. Raised with the firm belief that it is forbidden to “carry on Shabbos” — transferring anything from the private domain (his home) to the public domain (the city streets), or vice versa — Shmuel was rooted in his place, sweating from the thought of having to carry the money. Thus, he could not bear the idea of transgressing the Holy Shabbos and carry the money home. He will not be able to use such stained money for him or his family. Sitting in the deserted street, he suddenly thought about the joy of performing Hashem’s will to keep the sanctity of the Holy Shabbos despite the cost and the consequences. He quickly unbuttoned his coat and dropped the large wallets on the ground. He was then swept over by relief to have sanctified the Holy Shabbos. He knew that he would have to repay many debts, and the future of his bank was in jeopardy. However, his trust in Hashem empowered him to accept the test. Not knowing how his wife would react he decided to not inform her of what had happened, in fear that it would ruin her Shabbos. Though, after the end of Shabbos Shmuel relayed to his family what had transpired on Friday night, thus. He sadly told them that it may be the beginning of a more difficult life. His wife accepted the will of Hashem and assured the family that everything will turn out for the best. The same night, Shmuel decided to check the route he had used, hoping to find the wallets he had drop. He did! And as Shmuel opened the door to his home, the family breathed a sigh of relief, for the wallets were intact with the full sum of money inside them. A few days later, the Minister of Finances of the Baden region heard about the story and was impressed by Shmuel’s honesty, even when no one was there, he behaved according to his convictions. He decided that it would be the best place to invest the state’s budget. This when the Straus bank took off. The news spread quickly, and customers were flowing in, as if the Minister of Finances entrusted its money there, it surely was for good reasons. Today, Shmuel’s legacy lives on in Jerusalem, where the Straus Courtyard, a place of Torah learning, stands in his name. His children sold Straus & Company in 1938 when they fled from Germany and relocated to California.

By Rabbi Fridmann * [email protected] * 305.985.3461

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