Intimate Communications
The degree of closeness with another can be detected in the way one communicates. The Book of Vayikra is about G-d’s most intimate communication with Moses and Israel.
Why not Leviticus and Where is G-d?
Vayikra is the Hebrew name of the third Biblical book.
The word Vayikra means simply “And He called,” a reference to G-d’s call to Moses. This book is also known as Torat Kohanim that means “The Laws of Kohanim (priests),” which is, most likely, the basis for the name Leviticus by which this book is popularly known.
One does not have to delve too deeply into the selection of names for a book to be amazed at the name “Vayikra-And He called.” What connection does this name have to the book that deals primarily with the laws concerning the priests and their function in the Temple? The other—not-as-popular—name, Leviticus seems to be a far more appropriate name.
Another glaring question comes to mind. The opening word (and title of book) “Vayikra-And He Called” does not tell us who called Moses. Isn’t it odd that the opening sentence of a book should use a pronoun “He” instead of the proper name? Why doesn’t the Torah simply state, “And G-d called Moses?”
Two Methods of Communication
The answer to these two questions is actually intertwined.
When G-d communicates to people, there are different levels of communication that He employs. Much like human communication, there are times when the person is formal and other occasions when the person is informal. In either case the communicator conceals more of his inner feelings than he reveals. Only in the most intimate of relationships, does the communicator expose himself/herself and reveals his/her innermost sentiments.
Usually the degree to which one reveals his true inner feelings is commensurate with the enthusiasm one has to communicate with the other.
Similarly, there are times when G-d communicates to the world, but He does so in a manner that expresses a lack of enthusiasm. An example of this “lowly” aspect of communication is when G-d spoke to the wicked heathens, Laban and Balaam. His communication to them was perfunctory and reluctant.
On a higher level, when G-d communicates with His prophets, His message is a formal one.
The Uniqueness of the Communication with Moses
Moses was unique, even among prophets. When G-d spoke to Him, He was informal. It was like to friends speaking to one another. There were no formalities that obscure the inner feelings of the communicators.
Indeed, one of the Thirteen Principles of Faith formulated by Maimonides is to believe that Moses’ prophecy was unique. Unlike Moses, all the other prophets received their communication from G-d in a dream or a trance like state. G-d’s mode of communication with Moses, by contrast, was clear and intimate.
But even friends do not always divulge their innermost feelings to one another on all occasions. There are certain sentiments that are reserved for the most important and cherished occasions.
Special Communication
How do we know when the Torah speaks of such an occasion? When the Torah tells us that G-d spoke to Moses—mentioning the name of G-d—we know that it was a routine communication, relative to other communications with Moses because the name of G-d denotes that G-d has cloaked Himself in some defining garb that “allows” Him to relate to a specific situation and message. G-d’s essence is hidden, even when the Torah says that G-d spoke to Moses, because a name of G- d describes G-d as He is manifests Himself in a limited and focused way.
Even the name Havaye—(known as the Tetragrammaton), the most essential name of G-d, which G-d did not reveal to the Patriarchs who lived before Moses—describes G-d as He allows Himself to be expressed through a defining and limiting name.
When the Torah begins the book of Vayikra, it does not mention G-d’s name, not even the name Havaye. By omitting the mention of G-d, and replacing it with “the pronoun “And He called”, it expresses the idea that in this communication G-d removed all the barriers that existed previously in all the previous communications with Moses.
Vayikra: The Book of Affection
This “calling out to Moses,” Rashi therefore says is an expression of affection. During this communication G-d “bared His soul” so to speak and revealed His innermost Divine essence to Moses that transcended any of G-d’s communications that were expressed by and contained in a name.
We can now appreciate why the entire book is so entitled “Vayikra-And He called.” By leaving out G-d’s name, this opening word defines the nature of the relationship that exists between G-d and the Jewish people through the commandments that are contained in this book.
Through the Temple and its rituals—the immediate topic that follows the introductory verse of Vayikra—G-d would reveal His essential Being to the Jewish people. This book is thus the book of Divine intimacy.
Removing the Cloak for All
Our prophets tell us, and our sages have expounded on the theme, that in the Messianic Age, G-d’s relationship with us will be one where there are no barriers. “Your Master shall no longer cloak Himself.” G-d’s intimate relationship with us will be unimpeded by any form of external cover. What Moses experienced then will become the universal experience.
This idea that in the future Messianic Age we will all experience the intimate communication with G-d is actually mentioned in the Midrash on this week’s parsha. “ “What is the difference between Moses and the other prophets? R. Yehudah ben Ila’I and the rabbis differed: R. Ila’i stated: ‘other prophets would see through nine prisms… and Moses saw though one prism…’ The rabbis said:
‘other prophets saw through a tinted prism and Moses saw through a radiant prism. R. Pinchas in the name of R. Hoshiya said, ‘this can be compared to a king who reveals himself to his family member in person. For in the present the Divine presence is revealed only to individuals, but in the future ‘the glory of G-d will be revealed, and all flesh shall see it together, for the mouth of G-d has spoken it (Isaiah 40:5).”
Here the Midrash compares the unique mode of G-d’s communication with Moses (“through one radiant prism”) to the mode of communication we will all experience in the future Messianic Age.
Preparing for Intimacy
If the mode of communication we will experience in the Messianic Age will be so direct and powerful, it is obvious that we need to prepare for such a major transition. After all the period of Galus/exile we are in presently is where G-d’s presence is utterly concealed. To go from one extreme to another requires a transitional approach.
One way of preparing for this age of unbridled G-dly revelation is to study the mystical teachings of Judaism as they were transmitted in Chassidic thought. These teachings have been described as the intimate secrets of Judaism that have been kept secret for most of history.
As we get closer to the ultimate Messianic Age when these teachings will be fully revealed, we can prepare ourselves for this experience by delving into this formerly secret discipline. By studying the Torah’s inner dimension, we reveal our own souls’ inner dimension, which, in turn connects us to the inner essence of G-d.
From the book Light from the Future: Parshas Vayikra by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
