5786/2026
Ramban, in his introduction to Sefer VaYikra, explains why the themes of this sefer directly follow Sefer Shemot. Specifically, Sefer Shemot ends with the climax of Hashem’s Shechina arriving in the Mishkan, and Sefer VaYikra is a direct response to this reality. For example, to preserve the sanctity of the Mishkan, Sefer VaYikra instructs Kohanim to remain pure and ensure that the Mishkan itself remains pure. Additionally, Korbanot are discussed in Sefer VaYikra to teach Bnei Yisrael how to keep the precious gift of Hashem’s Shechina dwelling among us. In other words, because sin is what would lead Hashem to leave us, the atonement that we achieve through Korbanot is precisely what keeps Hashem living among us. What emerges from Ramban is that Korbanot reflect a desire of the Jewish people to remain connected to Hashem despite our imperfections, and Korbanot also highlight Hashem’s willingness to be forgiving and live among us despite our shortcomings.
Hashem’s decision to grant atonement and live among people who are less than perfect, teaches us a lesson to also be forgiving and flexible towards those around us. Similarly, Bnei Yisrael’s desire to bring Korbanot as a means to not sever their relationship with Hashem should teach us a lesson to not take relationships for granted. Specifically, we should have a desire to maintain healthy relationships and not lose close connections with those around us.
Perhaps one can look at the Korban Pesach as the paradigm example of a Korban that teaches us this Middah. This is because the Korban Pesach is eaten in a “Chaburah,” a group. According to Rambam, it is technically permitted to eat a Korban Pesach alone, but “we try to not allow people to eat the Korban Pesach alone.” Along the same lines, Rav Soloveitchik writes, “The Torah calls the paschal lamb a lamb for each parental home, a lamb for each household, because freedom expresses itself in the realm of a Bayit, of community, of being together. Bayit is a new category which was revealed to the Jews as they gained their freedom.” We see from the words of Rambam and the Rav that the experience of the Korban Pesach naturally encouraged Bnei Yisrael to appreciate their family and community. Just as the Korban Chatat and Asham express a desire to maintain a close relationship with Hashem despite sin, so too, the Korban Pesach communicates to those around us that we don’t take them for granted, and we would not want to lose those relationships as well.
The first night of Pesach is another opportunity for those leading the seder to clarify that they do not take their family for granted. Rama writes that the person who reads the Hagadah should, “choose a language that everyone around the table will understand.” What Rama is teaching us is that a person sitting at a Pesach seder is at risk of being taken for granted. By leading the seder in an engaging way, one sends the message that no relationship is being taken for granted. Every member of the Pesach seder is part of the Chaburah, and the seder would not be complete without them. Bnai Yisrael brought Korbanot because they did not want to lose their relationship with Hashem. Similarly, we should follow their example and make sure to communicate to all of our loved ones that we so cherish our ability to have them in our lives.