Vayikra(And He Called)Vayikra/Leviticus 1:1-5:26Haftorah: Isaiah 43:21-44:23
1.Sacrifices, the subject of this week’s parsha, were central to the religious life of biblical Israel. But several of the prophets, such as Isaiah, Hosea, Amos and Samuel criticized Israel for bringing sacrifices. Sacrifices were commanded. Their offering was a sacred act performed in a holy place. What then aroused the Prophets’ anger and rebuke? What did the prophets say and what is this teaching us?
What did the prophets say to the people
I Samuel 15:22, “Does the L-rd delight in burnt offerings and sacrifices as much as in obedience to the L-rd’s command? Surely, obedience is better than sacrifice, compliance than the fat of rams.”
Amos 5:21-24, “If you offer Me burnt offerings—or your meal offerings— I will not accept them; I will pay no heed to your gifts of fatlings … But let justice well up like water, righteousness like a never-ending stream”
Hosea 6:6, “For I desire goodness, not sacrifice; obedience to G-d, rather than burnt offerings.”
Isaiah 1:11-13, “What need have I of all your sacrifices?’ says the L-rd. ‘I have more than enough of burnt offerings, of rams and the fat of fattened animals; I have no pleasure in the blood of bulls and lambs and goats. When you come to appear before Me, who has asked this of you, this trampling of My courts? Stop bringing meaningless offerings! Your incense is detestable to Me.”
The prophets were not opposed to sacrifices.
Jeremiah 17:26, Jeremiah foresaw the day when “people shall come from the towns of Judah and from the environs of Jerusalem … bringing burnt offerings and sacrifices, meal offerings and frankincense, and bringing offerings of thanksgiving to the House of the L-rd”
They were not criticizing the bringing of sacrifices.
They were criticizing something as real now as it was in their time.
They were not condemning the mode of worship
They were condemning the worshippers.
The prophetic rebuke was directed toward the immoral, disobedient people who were violating the covenant of Torah while continuing to go through the motions of the sacrificial system. Though their hearts were far from G-d, they continued to perform their religious rituals.
This can be compared to a man who cheats on his wife but continues to faithfully attend church every Sunday and take communion with the rest of the congregation. The religious ritual is meaningless and an insult to G-d.
Many thought, “So long as I am in G-d’s good graces, that is all that matters.”
That is what brought the Prophets protests.
Do you think that is a prevalent thought today?
The prophets were telling the people, if you think you are okay with G-d when you live this way then you haven’t understood either G-d or Torah.
We cannot separate our acts of worship and how we live the rest of our lives.
When we sin against another person we are sinning against G-d.
We are to keep the way of the L-rd and do what is just and right in His eyes.
Going through the motions of religion is not enough.
We are not okay with G-d just because we go to meetings or read our Bible and at the same time treat others unjustly.
Interesting that in the book of Leviticus, the book about sacrifices,
also includes the commands to love your neighbor as yourself, and love the stranger. Leviticus 19:18 and Leviticus 19:33-34.
Our personal love of G-d should lead to love of the neighbor and the stranger.
The commands between us and G-d should flow to commands between us and others.
2.As we begin studying the book of Leviticus or Vayikra we read the instructions to the people and the various sacrifices that were brought to the Mishkan and later to the Temple. Romans 12:1-2 tells us to present our bodies as living and holy sacrifices to G-d. How do we do this in our world today?
How can we present our bodies as living holy sacrifices to G-d?
We set aside our stubborn wills, our fleshly desires and our self-centered egos
We submit ourselves to the commandments of G-d.
When we do this we are sacrificing ourselves for the sake of heaven.
Instead of offering a bull, lamb or goat we are offering ourselves.
I Samuel 15:22, “Has the L-rd as much delight in burnt offerings and sacrifices as in obeying the voice of the L-rd? Behold, to obey is better than sacrifice and to heed than the fat of rams.”
Hosea 6:6, “I delight in loyalty rather than sacrifice and in the knowledge of G-d rather than burnt offerings.”
These verses show the importance of studying a book such as Vayikra.
If we desire to give G-d a gift today, what can we give him?
There is no better gift than our own humble submission to His will.
We can give him the simple sacrifice of grateful obedience.
3.An interesting point to keep in mind is when a sacrifice was brought to the Temple or Mishkan it was a public affair. Why were the sacrifices set up this way instead of having the people come and sacrifice in private? Is this scriptural today?
There were several types of offerings or sacrifices that were brought to G-d.
These offerings were public.
Other people could see what offering you were sacrificing
Was it an offering of thanksgiving to G-d?
Were you renewing your relationship with G-d?
Were you confessing a sin before G-d?
It takes humility to stand before others and G-d and confess your sin.
This was different than going into a closed cubicle and whispering to another person your sin.
So there were different sacrifices each one specific
Nothing was private.
No one was exempt.
There were specific offerings for priests who sinned
Offerings for rulers who sinned
Offerings for congregational sins
Offerings for the everyday man who sinned.
Everyone would recognize the person whether they were a prince or a priest giving the sacrifice. They would understand, the nature of why the person was there based on the type of sacrifice brought and the ceremony preformed.
Witnesses would also know if a leading figure had sinned.
The person could not hide behind his office
He would be admitting before the public that he had done something wrong, even if only by accident. This would convey a clear message that the leadership was expected to follow the same commandments as the average person.
Every individual was responsible for their own actions.
This is a clear principle for us also.
Sometimes leadership in congregations, society or politics escape censure.
So, this concept is important to us also. We are all accountable before G-d for our sins.
Is it scriptural to confess our sins publicly today?
Yes, scripture tells us to confess our sins to each other.
James 5:16, “Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective.”
Psalms 32:5, “Then I acknowledged my sin to you and did not cover up my iniquity. I said, “I will confess my transgressions to the L-rd.” And you forgave the guilt of my sin.”
I John 1:9, “If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness.”
For whatever reason the person wanted to approach G-d in the Mishkan or Temple he had to be completely clean in a ritual sense. These sacrifices were never meant to cover a person’s sin but rather to provide a way for him to approach the Father and there, one on one bring his petitions before G-d.
These are the sacrifices mentioned in this Torah Portion
Burnt Offering (Olah) Lev. 1:1-17 what does this mean, Olah? It means to rise. This was an offering used to demonstrate a person’s complete and utter surrender to G-d. Nothing was kept back. Everything was consumed on the altar. Usually these were brought with great joy. (Psalms 27:6) This offering was done with the person laying his hands on the head of the animal – this is my animal and it represents me on the altar. This was not an offering for sin but complete surrender to G-d. The sacrifice did not bring salvation or forgiveness (Heb 10:4) but they allowed the person to approach G-d.
Peace Offering: (Shalom)This was a voluntary offering. The person kept some of the offered animal for a meal between him, the priests and G-d. It also was not brought for a sin offering. This was the only offering where a person could partake.
Sin Offering: This was brought when a person inadvertently broke a law of G-d. This was a purification offering. (Lev. 14:49, Num. 3120, Num. 19:12) It made it possible for the person or object to be made clean after becoming unclean from something. No offering could be brought for intentional sin. The only thing a person could do for an intentional sin was to repent and seek the mercy of G-d.
Guilt Offering (ashem) Lev 5, was used when G-d’s property or G-d’s name were misused. The person must make reparations for their breaking of trust. It could only be made after reparations and repentance had occurred. Failure to testify in court, breaking a vow are some examples of when a guilt offering would have been brought. It did not take away the sin but offered a way to come into G-d’s presence and repent after setting things straight.
Grain Offering: Lev 2:1 This offering was brought by someone who could not afford an animal Minchah (means gift). No blood was involved. Bread represented life. Bread and wine gave the picture of the altar as G-d’s table. Priests offered part and kept part for themselves.
As we can see all these offerings were to be used as a way to come into G-d’s presence not for forgiveness of sin. Yeshua now performs that service for each of us – providing a way to the Father.
This article was written by a believer that lives in Ra’anana, Israel. It is a good read.
There are moments in history when the surface story is not the real story.
We are living in such a moment now.
From the outside, it may look like another conflict, another escalation, another headline in a long list of crises. But from within — it feels different.
Something deeper is being shaken. Old assumptions are collapsing.
Structures that seemed stable are revealing their fragility.
What many thought was permanent is proving to be temporary.
And here, in Israel, you don’t just analyze it — you discern it.
Because beneath the political language and military movements,
there is a spiritual tension that cannot be ignored.
Scripture speaks about times when God allows the shaking —
not to destroy, but to reveal.
To expose what cannot stand, and to establish what will remain.
And in moments like these, the question is no longer: “What is happening in the world?”
The question becomes: “What is God doing in the midst of it?”
We don’t claim to have simple answers. But we recognize the weight of the hour.
This is not just about nations positioning themselves.
It is about a realignment — of hearts, of alliances, of truths people thought they understood.
And in the middle of it, we are reminded again: God is not reacting to history.
He is not surprised by it. He is not adjusting His plan. He is writing it.
And sometimes, when the story intensifies,
it is not because things are out of control —
but because they are moving toward something appointed.
We feel both the gravity and the privilege of being here in this time. To stand. To serve.
To remain present with people who are carrying fear, questions, and uncertainty.
To be a quiet place of stability when everything around feels unstable.
And we know we are not alone.
To all of you who write, who reach out, who pray —
you are standing with us in this moment more than you may realize.
Your prayers matter.
Your faithfulness matters.
Your presence — even from afar — is part of what God is doing here.
So we ask you:
Pray not only for peace — but for clarity.
Pray not only for protection — but for alignment with God’s purposes.
Pray not only for outcomes — but for hearts to be awakened.
Pray for Israel.
Pray for this region.
Pray for the nations.
And pray for us —
that we would remain sensitive to His voice, steady in His calling, and faithful in the place He has positioned us.
These are not ordinary days.
But then again — the story we are part of was never ordinary.
Lilian Granovsky, Ra’anana Israel