Coming Together

The sefer of Vakiyra finishes with the parshios of מעשר בהמה and בכור.  Why are these parshios placed here?  נעוץ סופן בתחילתן, the end always connects to the beginning.  Things must come full circle.  The beginning of Vayikra opens אָדָ֗ם כִּֽי־יַקְרִ֥יב מִכֶּ֛ם קׇרְבָּ֖ן לַֽי־הֹוָ֑ה מִן־הַבְּהֵמָ֗ה מִן־הַבָּקָר֙ וּמִן־הַצֹּ֔אן תַּקְרִ֖יבוּ אֶת־קׇרְבַּנְכֶֽם.  The Alter Rebbe says (in a Chassidic interpretation,) that אדם here refers to אדם עליון which inspires an individual to offer a korban, to sacrifice his animal desires to Hashem.  In other words, there is an external inspiration from G-d which is the catalyst for a person to do self work to connect with Hashem.  This is the message of the bechor and maaser as well.  The kedusha of bechor is infused into the animal by G-d, it does not come from the work of man vs. maaser which needs the designation of a person to give it kedusha.  The theme of external inspiration leading to man extending kedusha is represented by the bechor and maaser (based upon Likutay Sichos volume 17.) 

The Gemarah Shabbas (88a and Rav Nissan Gaon ad loc.) note many forms of three that were present at the giving of the Torah.  It was the third month, Moshe was the third child from Levi ,the third child etc.  What is the significance of three?  The Maharal says that three is a connection between two opposing forces.  The world and the Torah, the Divine Word, are separate.  Matan Torah unites these two opposing forces of physical form and spiritual holiness.  The Torah was put in to the world to infuse it with kedusha.  The sefer of Vayikra is the third sefer.  Berashis is G-d's creation of the world, the formation of the world set by G-d.  The second book Shemos also start with G-dly revelations but that leads into the building of the Miskan, man making an abode for G-d.  The book of Vayikra, the korbanot, is the fusion of the two.  The korbanot is the meeting of the אש שלמטה with the אש שלמעלה, where man and His Creator come together.