Shaarei Shamayim

VAYIKRA 5771

The book of Vayikra begins in a strange way. Vayikra Hashem el Moshe, vayidabeyr, “Gd called to Moses and He said.” Why the double phrase, “call” and “said”? Would not vayidabeyr, “said,” be enough? Perhaps it’s to teach us that unless we feel the call of Gd 1^st, the vayidabeyr, what Gd commands us to do, doesn’t mean very much.

Rabbi Jack Reimer writes about the usage of the word “call”: “Call” is an old sacred word that has been secularized, almost beyond repair. Christians still use it. Ministers still say, “I have a calling.” The London Jewish Chronicle still uses it. When they announce that a Rabbi has taken a new position, they put it this way: “Rabbi so-and-so has received a call to such-and-such a pulpit.” It is a reminder to the Rabbi, the congregation and the readers of the newspaper that a Rabbi is not just an employee and a pulpit is not just a job.

But for most of us, the word has lost its spiritual meaning. We talk of “calling up” to reach someone, of “calling off” to postpone, of “calling down” when we mean to bawl someone out; and then there is “call girl”—a term that I won’t define here in shule. But we seldom speak of “having a calling.” The phrase embarrasses us. And yet, I think that’s what the Torah is saying with this word Vayikra. Vayikra is the 1^st word of this 3^rd book of the Torah that we begin today. Since the Torah has 5 books, it is the central word of the whole Torah, perhaps containing its central message—a message about being called.

Whom does Gd call? Do we all get such calls? Let me illustrate with a gorgeous commentary by Shlomo Carlebach:

            Vayikra Hashem: Friends, Gd is calling everyone us. And the Midrash says that only Moshe Rabbeynu heard his call. You know something? There is something…a calling which is meant for every one of us—a different “calling” [for each of us]. But the deepest question is: Are you hearing it…are you hearing it? Friends, I want you to know something, Vayikra el Moshe, I want to bless you and me, whenever Gd is calling us [to really listen], Gd needs [us] for something special.

            You know something else? Moshe Rabbeynu should say something to all the rest of the Yidden, “Did you hear something? No?” [Do you think] Moshe [might have then] said: “I’m going to see my therapist. I hear voices, am I crazy?”

            You know something, if you hear something and nobody else can, can’t [you] trust yourself? Why can’t you trust yourself? What do you think Gd is doing? You think Gd is ashamed to call you? [Do you think you’re not worthy of such a call?] If you can have it together, then you can hear Gd’s voice. You know Gd is talking to you.” (Fogelman, Vayikra 2001, This e-mail address is being protected from spambots. You need JavaScript enabled to view it )

Shlomo’s message is so sweet and deep at the same time. Vayikra is the call of Gd to each and every one of us. In this sense, He needs us. He has a shlichut, an essential job for each of us. We are all agents of Gd.

The Talmud (Nida 30b) teaches us: “Just a moment before birth an angel administers an oath to each of us: T’hi tzadik, v’al t’hi rasha, ‘Be a righteous person, and don’t be a wicked person.’” According to Rabbi Joseph Ber Soloveitchik, z”l, this oath renders us all shlichim, “agents” of Gd. We all have a task to perform in this world. Just as Gd called to Moses and gave him his mission, so each of us has a mission.

That’s why we were born now. Gd knows our shlichut, our “mission,” and our ability to carry it out, and the conditions necessary for its fulfillment. He waited until the time and circumstances were just right before allowing us to be born. And each significant experience in our lives brings us closer to our shlichut. Now is our time! Our central task in life is to figure out what we came here to do; what our particular mission may be; what is that righteousness and goodness that the angel pledged us to at birth; and how far off the mark we may be. 

My friend, Rabbi Yaakov Lang, told me the story of a family in his community that suffered a devastating loss in the accidental death of their only child at the tender age of 16.  During the week of shiva the outpouring of love and support from people was incredible and very valuable for the grieving parents. Everyone took turns preparing meals and making sure the family was never alone. Some, who themselves had suffered similar losses, were there day and night to counsel the family. Who can say whether the shlichut of some of those thoughtful people—including many teenagers—was not perhaps, at that point, to be of help to that stricken family?  

So what is our shlichut? We don’t know for sure and, therefore, we have to be constantly ready. Maybe it’s to be hospitable to someone who needs warmth and hospitality. Maybe it’s to find a shiduch, a match, a mate for someone. Maybe it’s to be a good example to a child, a teenager, a young adult or to some other person. Maybe it’s to make a sacrificial gift to Shaarei Shamayim or to pledge some of your investments so we can borrow against them for our LMA/Libor—something that will make a difference for the present and the future.

It doesn’t have to be something big. Our shlichut may simply be to live with the awareness that we are not here simply for ourselves. Maybe our shlichut is to act with the awareness that we are here to serve Gd, to be His Shaliach, His agent to help people, to make a difference in someone’s life, to be more pious, yes, perhaps even to be an example of what a Jew should be—and that is, a lover of Gd and his creations, and a conformist to Gd’s intention.

When Gd instructs Moses about how to offer sacrifices at the beginning of the parsha He says: Adam ki yakriv, “When a person brings a sacrifice.” Rabbi Joseph Radinsky asks: Why does the Torah use the word, “Adam” [to describe a person] in this command [rather than the more common usage of the word “ish”]? Precisely because Adam had no plural. The original Adam was unhappy, but why?  The angels would give him anything he wanted, and he could talk to the angels. However, they did not need anything from him. He had nobody to whom to give. Adam felt empty by himself. He could not feel like he was a true image of Gd if he couldn’t give of himself. But when one sacrifices and gives up something he has to help another, he fulfills his destiny as Gd’s agent.

Let me conclude with an exercise from one of the greatest philosophers of our time, the creator of “Snoopy,” Charles Schultz, may he rest in peace. Schultz asks us to answer the following 6 questions:

1. Name the 5 wealthiest people in the world.

2. Name the last 5 Heisman trophy winners.

3. Name the last 5 winners of the Miss America contest.

4. Name 10 people who have won the Nobel or Pulitzer Prize.

5. Name the last half dozen Academy Award winner for best actor and actress.

6. Name the last decade’s worth of World Series winners.

How did you do? The point is, none of us remember the headliners of yesterday. These are not 2^nd rate achievers. They’re the best in their fields. But the applause dies. Awards tarnish; achievements are forgotten. Then Schultz asks that we answer these 6 questions:

1.List a few teachers who aided your journey through school.

2.Name 3 friends who have helped you through a difficult time.
3.Name 5 people who have taught you something worthwhile.

4.Think of a few people who have made you feel appreciated and special.

5.Think of 5 people you enjoy spending time with.
6.Name half a dozen heroes whose stories have inspired you.

Aren’t the 2^nd series of questions a little easier? The lesson Schultz says is: “The people who make a difference in your life are not the ones with the most credentials, the most money, or the most awards. They are the ones that care.”

So, dear friends, what is my shlichut and what is yours? No one ever really knows for sure. The one thing we do know is that we have a mission and we justify our lives by fulfilling it. We must look at every day, every decision, every opportunity, every challenge and every act in that light. Someplace inside of us there must be a constant voice repeating the oath of the angel: T’hi tzdik, v’al t’hi rasha, “Be good to each other; don’t live selfishly,” and never feel you’re done with your work. My advice? We should continually look to take on new missions and give Gd a good reason to keep us here in this world as long as possible. Amen!

Rabbi Mark Hillel Kunis

3/12/11