Take the sacrifices described in the Torah. Vayikra Rabbah, a collection of rabbinic teachings on the book of Leviticus, sees them not just as offerings, but as embodiments of our patriarchs and matriarchs. It's like a hidden code, waiting to be unlocked.
"With a young bull," the text says, "this is Abraham." Why? Because, as Genesis tells us, "Abraham ran to the cattle [habakar]" (Genesis 18:7) when he welcomed the three angels. The young bull, the ben bakar, becomes a symbol of Abraham's hospitality and eagerness to serve.
And "a ram as a burnt offering," represents Isaac. We remember the Binding of Isaac, the Akeidah, where "afterwards, there was a ram caught in the thicket" (Genesis 22:13). The ram, spared in Isaac's place, is forever linked to his willingness to be offered as a sacrifice.
What about Jacob? He's connected to the goat. The Torah says, "Take for me from there two [fine] goat kids" (Genesis 27:9). Rabbi Berekhya, in the name of Rabbi Levi, sees deep meaning in the word "fine." It's "fine for you and fine for your descendants." Fine for Jacob, because through these goats he receives the blessings; and fine for his descendants, because through them they receive atonement on Yom Kippur, the Day of Atonement. As it's written: "For on this day shall atonement be made for you" (Leviticus 16:30).
But wait… where are the matriarchs in all of this? The Midrash anticipates the question. If the patriarchs are represented by the sacrificial animals, what about Sarah, Rebecca, Leah, and Rachel? The verse answers: "Each part shall be equal [bad bevad]" (Exodus 30:34). This refers to the spices used in the incense offering, but the Midrash connects it to the priestly garments worn on Yom Kippur. In Leviticus 16:4, the word linen [bad] appears four times, referencing the vestments donned by the High Priest. These correspond to the four matriarchs, whose merit is invoked during the Yom Kippur service. According to the Etz Yosef commentary, the verse implies the four matriarchs were equal in their exceptional righteousness.
Rabbi Berekhya and Rabbi Yirmeya, citing Rabbi Ḥiyya, add another layer: "Like the service On High, so is the service below." Just as the service On High involves "one man in their midst…clothed in linen" (Ezekiel 9:2), so too, the service below requires the High Priest to "don a sacred linen tunic" (Leviticus 16:4). The earthly rituals mirror the heavenly ones.
So, what does it all mean? It’s a reminder that our ancestors aren't just figures in a history book. Their lives, their struggles, their virtues – they’re all present with us, woven into the very fabric of our tradition. Every time we perform a ritual, every time we read the Torah, we’re connecting to them, drawing strength from their stories, and keeping their memory alive. It is a beautiful way of remembering those who came before us, and acknowledging that their lives shaped our own. And maybe, just maybe, our lives will shape the lives of those who come after us.