Parasha Vayikra 5782

Me

If you were here for Elyana’s Bat Mitzvah then you’ve already heard this story… But I’m going to share it from my perspective now.

A while back we were at synagogue on a Saturday and Elyana and some of the other kids were playing outside during Oneg. It had been raining that week, everything on the property was wet, slick, and muddy. She and one of the other kids were, for whatever reason, between the classroom buildings and the gym playing around and running around back there. There really wasn’t a reason for them to be by the classroom buildings, but they were none-the-less. And I’ve told Elyana and Natanel both countless times that running on wet and muddy surfaces is a bad ida.

Well, while Elyana was running around back there she slipped in some mud and went down hard and hit her leg pretty hard against the sidewalk. Someone came running out to the main building to tell us that Elyana had hurt her leg and wasn’t able to walk on it.

So I go back to check on her, she’s back there still sitting in the mud, crying, and holding her leg. I ask her what happened, and she explained to me what happened. Well, my natural instinct is to say, “Well, you did something dumb and now you learned a lesson, get up and walk it off…” So I help her up and she tries to walk but says she can’t take the weight on her leg.

And, as has become infamous now, I just continue to tell her she’s fine and to walk it off. Well, she hobbles around on it the rest of the day till we get home, then takes weight off the leg. The next day she is literally crawling around the house on all fours because of it, and I tell her again to just walk it off.

Monday comes and she is still crawling around and saying she can’t put any weight on the leg. So Danielle takes her to the ER to get her leg checked out, turns out she sprained her ankle really bad (the doc said she’s lucky she hadn’t broken it) and they tell her she needs crutches for at least the next week.

Now, keep in mind, for three days I’ve been telling my super-emotional daughter that it doesn’t hurt as bad as she says it does and to just walk that crap off… Then find out it did in fact hurt a lot more than she was letting on. Needless to say, I had to eat my words and apologize profusely.... And I felt terrible about it, and I know without a doubt that I hurt her feelings by not believing her. So, I had to work greatly to apologize and to reaffirm my love for her and to restore that relationship.

We

And though now this story is kind of funny, and it is a minor issue compared to some of the hurts we all may carry, it is a perfect example of how necessary reconciliation is.

Just like Elyana and her hurt ankle and my hurting her even more with my lack of sympathy… Each and every one of us have both wronged and hurt others and been wronged and hurt by others. Each of us have relationships that are strained and damaged because of pride, because of anger, because of a slip of the tongue, because of a lack of concern or care for others, or any plethora of other scenarios.

The Body of Messiah is plagued with hurt feelings going unchecked causing tremendous division and disunity all because as fallen humans we do really stupid things to people sometimes. And there isn’t a person listening to these words today who hasn’t been hurt by someone else who’s suppose to be a brother or sister in the Lord. And, in the same sense, there isn’t a single one of us sitting here today who hasn’t been the one hurting another brother or sister in the Lord.

God

This week we read Parasha Vayikra, Leviticus 1:1-5:26 (6:7), which is the first parasha of Leviticus. Parasha Vayikra in the Torah Scroll has a very unique scribal abnormality, and we see this in every Torah Scroll scribed. The first word of the Parasha is וַיִקְרָא (Vayikra—which is where we get the Parasha name from) and the final letter of the word is the letter א (Aleph) which is written abnormally small here. And, as I said, you will see this in every single Torah Scroll. There are several traditional views on why the א is written smaller.

One common reason is that since the Aleph is small, at first glance one might read the word without it and pronounce it Vayikar instead of Vayikra. Vayikar is a word we see used in other places in the Torah, such as in Numbers 23:4 when God met with Bilaam. Although Vayikra and Vayikar have similar meanings, Midrash tells us that the word Vayikra (with the aleph) implies a loving, close relationship; whereas Vayikar (without the aleph) implies an accident and spiritual impurity.

Another traditional reasoning is that, being it says וַיִקְרָא אֶל–מֹשֶׁה (Vayikra el-Moshe) “Now Adonai called to Moses” the Torah is relating the humility of Moses even as Adonai is speaking personally and directly to him.

And still a third view is that the Aleph is written smaller because it hints at the still small voice of the One who calls. And as such is relaying that each of us is called to draw near to God, starting with Moses setting such an example in Leviticus 1:1.

Parasha Vayikra begins the discussion on the specifications of Tabernacle service, particularly the sacrificial system. Through these first five chapters of Leviticus we find five different types of korbanot to be brought to the Tabernacle—

• Olah: The “ascending offering” that is wholly raised to God by the fire atop the altar. We read the specifications of the Olah offering in Leviticus 1.

• Minchah: Five varieties of “meal offering” prepared with fine flour, olive oil and frankincense. We read the specifications of the Minchah offering in Leviticus 2.

• Shelamim: The “peace offering,” whose meat was eaten by the one bringing the offering, after parts are burned on the altar and parts are given to the kohanim (priests). We read the specifications of the Shelamim offering in Leviticus 3.

• Chatat: The different types of “sin offering” brought to atone for transgressions committed erroneously by the high priest, the entire community, the king or the ordinary Jew. We read of the specifications of the Chatat offering in Leviticus 4.

• Asham: The “guilt offering” brought by one who has misappropriated property of the Sanctuary, who is in doubt as to whether he transgressed a divine prohibition, or who has committed a “betrayal against G-d” by swearing falsely to defraud a fellow man. And lastly, we read of the specifications of the Asham offering in the Leviticus 5.

But, as we open up our study of Sefer Vayikra this week I’d like to focus on a specific part of Parasha Vayikra. This is an issue that is not only vital to our walk with the Lord today, but it is very clearly an issue that Yeshua made clear to be one of the biggest issues we should focus on regularly. And it is key to our serving HaShem and others with a clean heart and a right mind.

With that said, let’s keep this principle in mind today as we look at our Parasha…

Reconciliation is a significant factor in being kedoshim, without it our hearts aren’t right and if our heart isn’t right our walk isn’t right.

(Repeat)

So let’s dig into the Word together…

Leviticus 5:20–26 TLV

Then Adonai spoke to Moses saying: “Suppose anyone sins and commits a faithless act against Adonai by dealing falsely with his neighbor in a matter of a deposit or a pledge of hands, or through robbery, or has extorted from his neighbor, or has found what was lost and lied about it, swearing falsely—so sinning in one of any of these things that a man may do. Then it will be, when he has sinned and has become guilty, that he must restore what he took by robbery, or what he got by extortion, or the deposit that was committed to him, or what was lost that he found, or any thing about which he has sworn falsely, he is to restore it in full, and add a fifth part more to it. He must give it to the one to whom it belongs on the day of presenting his trespass offering. He is to bring his trespass offering to Adonai, a ram without blemish from the flock, according to your value, for a trespass offering, to the kohen. The kohen shall make atonement for him before Adonai, and he will be forgiven concerning whatever he may have done to become guilty.”

Here we see the Torah discussing what should transpire should a person wrong another person through a faithless act by lying to his neighbor about any of various ways one might wrong another. In particular, Leviticus mentions here dealing falsely with a deposit or pledge, robbery, extorting a neighbor, or finding something of theirs and lying about it. In other words, if one deals wrongly with the property of another and misleads them about it then the one in the wrong has sinned and become guilty before the Lord. The Torah then describes how restitution may be made in such a situation to make right was has been handled inappropriately. To make restitution the person must restore what has been taken in full and add a fifth more to it.

Now, one of the things I find most interesting here is in the Hebrew… The first few words of Leviticus 5:21 (6:2) read this way in the TLV...

Leviticus 5:21 TLV

“Suppose anyone sins and commits a faithless act against Adonai by dealing falsely with his neighbor in a matter of a deposit or a pledge of hands, or through robbery, or has extorted from his neighbor,

In Hebrew the first few words of this verse read like this:

נֶפֶשׁ כִּי תֶחֶטָא וּמָעַלָה מַעַל בַיהוה וְכֶחֵשׁ בַּעַמִיתוֹ

Nephesh ki techeta uma’alah maal baAdonai v’chichesh ba’amito

The first word we see here is the word נֶפֶשׁ (Nephesh) which is translated in most translations as the word “person” and means something a little more than just a person… But it is the word we often translate as soul… For instance, in Deuteronomy 6:5…

וְאָהַבְתָּ אֵת יְיָ אֶלֹהֶיךָ בְּכָל לְבָבְךָ וּבָכָל נַפְשְׁכָ וּבְכָל מְָֹדֶךָ

V’ahavta et Adonai Elohekha, b’khal l’vavkha, uv’khal naf’sh’kha, uv’khal m’odekha…

Deuteronomy 6:5 TLV

Love Adonai your God with all your heart and with all your soul and with all your strength.

The word translated as “soul” in Deuteronomy 6:5 is from the root word נֶפֶשׁ (Nephesh), which is the same word we see in Leviticus 5:21 (6:2) translated as person. But it is important to note that the Hebrew HaShem spoke to Moses here is the word נֶפֶשׁ (Nephesh) as opposed to the word אָדָם (Adam) or even the word פְנֵי (P’nei) which literally means face but is sometimes translated or interpreted as “person”.

The reason I think this is such an important distinction is because it isn’t just a matter of a man or woman lying or wronging through misleading another man or woman… The wording is so much more severe… It doesn’t say, “when a person sins by a faithless act against another person...” Such as to say if I (a person) were to sin by lying to Lynn… No, it specifically says,

נֶפֶשׁ כִּי תֶחֶטָא וּמָעַלָה מַעַל בַיהוה

Nephesh ki techeta uma’alah maal baAdonai—Suppose a SOUL sins and commits a faithless act against Adonai…

Another way to look at this is that when we wrong another person, whether that is through the specific acts mentioned here in Leviticus 5:20-26 (6:1-7) or lying and acting faithless through emotional or mental harm, we are not just wronging that individual… We are, as our Torah Parasha words it, sinning and committing a faithless act against the Lord, not just against the individual. Why? Because as descendants of Adam and Chava carrying the נִשְׁמַת חַיִים (Nish’mat Chayim), the breath of life within us, we are created in the image and likeness of HaShem.

So, when we wrong other people we are not just wronging them, we are wronging the One in who’s image and likeness they are created in. When we lie to our spouse, when we falsely accuse our friends or neighbors, when we take what is not ours, when we extort another person… Heck, even when we find a $20 bill on the ground at the gas station and simply pocket it rather than turning it in to see if the owner might come to collect it, we have wronged someone else (and yes, I am intentionally being extreme with that example).

But, what I want you to understand is when we act faithlessly against someone else it isn’t just that person we are wronging. Our soul is also, and more importantly, acting faithlessly against Adonai by doing so. And when the Torah commands that we make reconciliation, we must first do so by making restitution directly to the נֶפֶשׁ (Nephesh) we have wronged, then we are to present our trespass offering to the Lord.

Leviticus 5:23–26 TLV

Then it will be, when he has sinned and has become guilty, that he must restore what he took by robbery, or what he got by extortion, or the deposit that was committed to him, or what was lost that he found, or any thing about which he has sworn falsely, he is to restore it in full, and add a fifth part more to it. He must give it to the one to whom it belongs on the day of presenting his trespass offering. He is to bring his trespass offering to Adonai, a ram without blemish from the flock, according to your value, for a trespass offering, to the kohen. The kohen shall make atonement for him before Adonai, and he will be forgiven concerning whatever he may have done to become guilty.”

This very idea of the need for reconciliation betwen us and those we have wronged is seen in Mishnah Yoma 8:9 which says:

Rabbi Elazar ben Azarya taught... from Leviticus 16:30, for transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another, Yom Kippur does not atone until he appeases the other person.

Reconciliation is a significant factor in being kedoshim, without it are hearts aren’t right and if our heart isn’t right our walk isn’t right.

To reconcile means to restore relations, and when we act faithlessly against another and by that against the Lord, we must restore those relationships. This is even more so vital and important in the Body of Messiah, as not only are we created in the image and likeness of the Lord, but through Messiah we are recreated in His image and likeness, and we now represent Him in a very real sense to the world around us. Our relationships in the Body of Messiah are vital, and reconciliation is key part of our walk with the Lord and should be a key component of our discipleship.

It is in this same vein we read Yeshua’s words in Matthew 5…

Matthew 5:23–24 TLV

“Therefore if you are presenting your offering upon the altar, and there remember that your brother has something against you, leave your offering there before the altar and go. First be reconciled to your brother, and then come and present your offering.

If you are making an offering before the Lord and realize you have an issue with your brother or sister, Yeshua says to leave the offering at the altar, go and reconcile first, then come and present your offering. If we have problems with our brother or sister in Messiah and we try to worship the Lord our hearts are going to be in the wrong place… Our focus is going to be on what happened between us and them, rather than what should be happening between us and the Lord. Not to mention, letting those issues fester only gives the enemy ground in our life to stir up hatred, disunity, and division.

Yeshua makes it very clear how important reconciliation is, and especially so within the Body of Messiah. And I believe Yeshua takes this reality one step further in this passage in Matthew 5, (and we may not like this reality) by making the priority of reconciliation not just on the one who does the wronging, but also on the one who has been wronged.

To this end of the priority of reconciliation being on the one wronged as much as the one who wronged, we also see Yeshua’s heart for reconciliation in the congregation in Matthew 18…

Matthew 18:15–17 TLV

“Now if your brother sins against you, go and show him his fault while you’re with him alone. If he listens to you, you have won your brother. But if he does not listen, take with you one or two more, so that ‘by the mouth of two or three witnesses every word may stand.’ But if he refuses to listen to them, tell it to Messiah’s community. And if he refuses to listen even to Messiah’s community, let him be to you as a pagan and a tax collector.

The goal should always be reconciliation. If you have wronged someone you carry the responsibility to make reconciliation with them. And it is so this reconciliation is so important because it isn’t just that individual that we have hurt, we have also Lord Himself in wronging our brother or sister, as Parasha Vaykra says. But, and I know none of us ever want to really wrestle with this reality because it makes us all super-uncomfortable… But, just as much as Torah says we must fix the relationship with those that we’ve wronged, Yeshua takes it to that next step and says those of us who have been wronged must make reconciliation with those who have wronged us.

And Yeshua models this in the most literal sense for us in His own death, burial, and resurrection. We sinned against the Lord and the Lord not only extended forgiveness for us, He came in human form and made the reconciliation possible by the Blood of the Lamb. He came to the very people who sinned against Him and He made reconciliation possible. And even though He did nothing wrong He took the first step.

In the same sense, sometimes we have to suck up our own pride and humbly go and try to reconcile with those who have wronged us, even taking the first step ourselves. You’d be surprised too at how many people may have done something that hurt us and they have no clue it ever happened or they ever did or said anything offensive. And while we are sitting their wallowing in our own anger and pain, they have no clue anything is wrong for which they need to apologize for. And if we would simply make the first step, as the one wronged, to make reconciliation we could have access to tremendous healing and restoration.

And this very reality is what Yeshua is also getting at with what we see in and following what is often called “The Lord’s Prayer” from Matthew 6…

Matthew 6:9–15 TLV

“Therefore, pray in this way: ‘Our Father in heaven, sanctified be Your name. Your kingdom come, Your will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one.’ “For if you forgive others their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, neither will your Father forgive your transgressions.

For how you forgive others is how your Father in heaven will forgive you… Let that idea sink in a little bit… And, not always, but definitely more often than not, the one primary thing keeping us from forgiving others is our own pride… Because forgiveness requires humbling ourselves.

Reconciliation is a significant factor in being kedoshim, without it are hearts aren’t right and if our heart isn’t right our walk isn’t right.

It is to this end that Paul encourages us to maintaining unity in the Body of Messiah at all costs.

2 Corinthians 13:11 TLV

Finally, brothers and sisters, rejoice! Aim for restoration, encourage one another, be of the same mind, live in shalom—and the God of love and shalom will be with you.

And...

Philippians 2:1–4 TLV

Therefore if there is any encouragement in Messiah, if there is any comfort of love, if there is any fellowship of the Ruach, if there is any mercy and compassion, then make my joy complete by being of the same mind, having the same love, united in spirit, with one purpose. Do nothing out of selfishness or conceit, but with humility consider others as more important than yourselves, looking out not only for your own interests but also for the interests of others.

And finally...

Colossians 3:12–17 TLV

Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves in tender compassion, kindness, humility, gentleness, and patience— bearing with one another and forgiving each other, if anyone has a grievance against another. Just as the Lord pardoned you, so also you must pardon others. But above all these things put on love, which is the bond of perfect harmony. Let the shalom of Messiah rule in your hearts—to this shalom you were surely called in one body. Also be thankful. Let the word of Messiah dwell in you richly, teaching and admonishing one another with all wisdom in psalms and hymns and spiritual songs, singing with gratitude in your hearts to God. And whatever you do in word or deed, do all in the name of the Lord Yeshua, giving thanks to God the Father through Him.

Reconciliation is a significant factor in being kedoshim, without it are hearts aren’t right and if our heart isn’t right our walk isn’t right.

You

So, what’s keeping you from finding true Shalom in Messiah through reconciliation? What is hindering your forgiving those who have wronged you? What is preventing you from going to those who have wronged you or who you have wronged and talking through the issues in humility and finding restoration in the Ruach?

Messiah Yeshua is our prime example, and it is His life we are to emulate as believers. So, if He, very literally, gave everything to empower reconciliation between humanity and Himself, what is stopping you from putting unity in Messiah foremost and striving for reconciliation with those who have sinned against you?

We

If our worship team will make their way back up to the stage. (Unmute the worship team)

Listen, people are going to hurt our feelings, people are going to wrong us, people are going to do things that make us uncomfortable… And I know none of us want to admit it, but we are also going to mess people up too… It’s an unfortunate part of human existence in a fallen world, but it is something that is going to happen from time to time.

But, just like with Elyana and her ankle, we can’t just walk this mess off… We have to deal with it, we have to work through the process of reconciliation. We don’t have to continue to put ourselves in a place to get hurt over and over again if the person shows evidence that that is what’s going to happen, but we do have to forgive. We do have to let go of the grip that we allow the enemy to have on our lives because we don’t want to be confrontational or deal with an uncomfortable conversation, or the disunity and division we allow to fester when we are hurt and angry with another brother or sister in Messiah.

The Torah lays the foundation and Yeshua draws out how significant the issue really is and Paul shows us how to model unity through reconciliation. So it’s time we recognize the reality that forgiveness and reconciliation are just as much a vital part of discipleship and being Kedoshim as spending time in our Bibles, prayer, worship, repentance and gathering together.