A Small Voice
Parshas
Vayikra
G-d calls out to Moshe
from the inner sanctuary of the Mishkan. Yet, as Rashi points out to us, the
sound of G-d’s voice, so to speak, was
loud and strong. However it was limited to the area within the Mishkan. Those
who were outside of that sanctuary heard nothing. The message imparted here is
a clear and simple one. Not everyone hears G-d’s voice nor can it be heard
everywhere.
There was a long period
of time in English and American society that those who entered the clergy were
said to have responded to a “calling.” In our jaded, materialistic,
dysfunctional world of today a “calling” is something to be mocked at as being
naïve and impractical. Yet the Torah emphasizes here that Moshe responded to
such a “calling” and that in fact this became the name and title of one of the
five books of Moshe.
Leading and teaching
the Jewish people can certainly be viewed as a profession and a career. But if
that is all it is then it is deficient in its spiritual potential and its
ultimate chance of success. Unless one hears, so to speak, the voice of G-d
calling one to public service and Torah teaching, the soul of the matter will
always be compromised.
Moshe is able to be
the incomparable Moshe that he is because he hears the Lord calling out to him
even if no one else apparently does so as well. All of his life he responds to
that call and remains faithful to the task and challenge that leading the
Jewish people poses for him.
Midrash teaches us that
Moshe first heard the voice of G-d, so to speak, at the encounter at the
burning bush. There the Lord called out to him in the voice and tone of his
father Amram and Moshe therefore was able to hear it without being overwhelmed.
Much later in Jewish history, the Lord told the prophet Eliyahu that he could
hear His call in the still small voice that reverberates within all of our
consciences.
G-d is heard, so to
speak, in the voice of our ancestors, of Jewish tradition and family bonds.
Many Jews today are completely unaware of their own family heritage and
certainly of the greater heritage of Israel as a whole. And very few of us are
strong enough psychologically and spiritually to hearken to our inner voice,
still and small as it is.
So we wander through
life seeking direction and guidance and turn to others to help us find
ourselves. First we should look
inward for the G-dly GPS implanted within us. That is our Mishkan, the
place where G-d’s voice can be heard. Searching for it elsewhere, in the voices
of strangers, outside of our Mishkan will be frustrating and fruitless.
Since the voice of G-d,
no matter how powerful and strong it may be, is still described as being a
small voice, it is obvious that one has to pay attention and strain to hear it.
This effort always characterized Moshe’s life, the loyal servant of G-d, who
was attuned to hear the calling that guided him, and through him, all of Israel
and humankind as well.
Shabat shalom,
Rabbi Berel Wein
More Or Less
Parshas
Vayikra
Posted on March 7, 2014 (5774) By Rabbi
Yochanan Zweig | Series: Rabbi Zweig on the Parsha | Level: Beginner
“…it is an
elevation-offering, a fire-offering, a satisfying aroma to Hashem” (1:17) The Shulchan Aruch
states that it is preferable to submit a short whole-hearted prayer than to
pray extensively without the proper intentions.1 The implication is that if one would
have equally serious intent in both a short prayer and a long prayer, the long
prayer would be preferable.2 The Talmud notes that the expression “a satisfying aroma to
Hashem” is recorded in connection with all three forms of elevation-offerings,
the animal, the bird and flour. The message being delivered by the Torah,
states the Talmud, is that the size of the offering is of no import; as long as
it is being offered whole-heartedly, it is equally satisfying to Hashem.3 This prompts the Taz to ask how it is possible that if the
intentions are equal, the submission of a larger offering is not an act of
greater merit.4 The essence of bringing the elevation-offering, the offering which
is completely consumed on the Altar, is the understanding that everything we
possess really belongs to our Creator. Therefore, depending upon a person’s
financial means, different types of offerings can have the same impact
regardless of their monetary value. The three types of offerings are reflective
of the different financial capacities of each individual. A poor person
bringing a bird offering has the same impact as a wealthy individual offering a
bull. A person who brings an offering which is consistent with his financial
means is stating that what he has ultimately belongs to his Creator. However,
if a wealthy individual offers a bird, which is well below his means, the
message being delivered is exactly the opposite; he senses that he is entitled
to his money. We are required to understand that our wealth is not our own
to gift, rather it all belongs to Hashem. Concerning prayer, however, there is no standard which determines
the appropriate length for each individual. The only requirement is that a
person have the proper intent. If a person prays longer with the proper intentions, it is
surely a more meritorious act than a person who recites a shorter prayer with
equal intent. 1.Orech Chaim 1:4 2. SeeMishna Berurah ibid 3.Zevchim 65b 4.Orech
Chaim ibid
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