Korbanos Today
The Torah forbids eating blood or chelev fats. But whereas blood of any animal is forbidden, only the chelev of animals used in sacrifice is forbidden. Deer chelev, for example, is permitted. Why is this?
Blood and fat are forbidden precisely because they are used in sacrifice. Not every part used in sacrifice is forbidden, however. Olah uses all of the animal, yet we do eat meat. For while meat in general is not particularly sacrificial, but these prohibited parts are.
How do we know that their sacrificial properties are related to the prohibition on eating blood and fat? The Torah itself associates the prohibition on blood with sacrifice: ‘I have given it to you to be used on the Mizbeach to atone…’ – i.e. it is used for atonement, therefore its prohibited to eat.
‘Chelev of a nevailah or treifah should be used for all your needs, however it shall not be eaten.’ Chelev is not only eaten, it is also used as a fuel and a salve. Blood, however, is seldom used at all, and certainly not eaten. (The Gemarah comments on the reward the Torah promises for not eating blood: ‘If for not eating blood, anyhow disgusting to eat, the Torah promises reward, certainly there is even greater reward for not eating attractive things!’ This indicates that blood is not usually eaten.)
Blood is totally associated with korban, for sprinkling onto the mizbeach is the only real and effective use blood has, therefore blood of all species is forbidden, for all blood associates with sacrifice. Chelev, since it also has other uses, is forbidden only if it is from a species used in sacrifice.
The underlying theme is clear: sacrifice is Hashem’s portion, ‘Bread of your G-d’, and therefore unworthy of being eaten by human beings.
We live without a Beis Hamikdash, far removed from bringing korbanos. Tragically, we have drifted from Hashem in our galus. Yet in our kitchens, dealing with the prohibition on blood and chelev, we remind ourselves; ‘this chelev here ought to be sacrificed on the Mizbeach. The blood in this liver is Hashem’s portion, to be sprinkled upon the Altar. It has an awesome purpose, please do not drink it!’ We are privileged to touch korbanos even today, and to to be reminded where we really ought to be; sacrificing in the holy Temple!
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Todah Rabbah
Who brings a Todah Korban? The four who were saved from death; a sick person recovered, a prisoner freed, a seafarer coming to safe port and someone who made his way through a desert. These are also the ones to make a HaGomel brachah. What about someone who is glad he didn’t need to be saved, for he was never in any danger, is he required to bring a todah too? Logically, isn’t being safe better than being in danger and saved?
Nope. A Todah is only brought on deliverance. A person must feel relief, exhilarating joy. Someone who bought a new house is happy too; Todah means channeling relief joy to Hashem.
This underscores the nature of Korbanos: its about us, more than about Hashem. WE need Korbanos. If we don’t feel, we don’t bring. If we have not held G-d’s hand, we cannot respond.
Todah: we are touched by Hashem, and respond with love.
Rashi says that one who was saved from death is required to bring a Todah, and when he pledges a Shlamim, it turns into a Todah. (Seemingly, without his even doing so.) However the Rambam indicates that he disagrees on two points – first of all, a Todah is merely a Shalamim which has breads added to the affair, and second, that anyone – not only someone who was saved from death – can bring one.
What is behind this argument?
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Feeling Unworthy
The same Korban that a Kohen brings on initiation day is what the Kohen Gadol brings each day. Is this mere coincidence?
The Kohen brings this Korban in initiation, and perhaps the Kohen Gadol does so too. He demonstrates feeling unequal to his post, truly a novice, forever unequal to so awesome a role.
Feeling unworthy does not necessarily derive from an inferiority complex, rather it may be a realistic assessment. And rather than leading to shirking responsibility, it can lead to the betterment of ones self and service to Hashem, and to gratitude for the privilege of serving Him.
This applies many of us too. Compare what we have been granted, to what we deserve!
(The Sifra says the korban brought by a novice was different than the korban the kohen gadol brought, however the Rambam indicates that indeed it was the same korban!)
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Keep Your Head Low
Why was there a need for taking out the ashes every single day? And anyhow, all that was taken was a mere drop; the real de-ashing was done with a huge pot, whenever necessary. So what was the point?
The Chovos Halevovos suggests that Kohanim tend to feel proud about their high and holy position. Hashem gave them the demeaning job of garbage collection, – taking out the ashes each day -, so as to keep them humble…
Ought to be de rigueur for politicians too…
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Souvenir
The kometz is called ‘azkara’. Sacrificing the handful of meal taken from the Mincha is referred to as ‘a remembrance’. What does this mean?
A Korban involves sacrificing an animal up on the Mizbeach. Sometimes literally, as by an Olah, sometimes symbolically, bringing up its lifeblood or essential organs.
Mincha, however, dances to another tune. We send a token remembrance-piece, a souvenir of sorts, for Him to remember us by. It’s like someone holding onto his Rebbe’s Shiraayim, as a keepsake and souvenir.
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Loving Your Enemies
The Baal Haturim sees a hint in this week’s sedrah that when two Talmidei Chachamim argue in Torah not only do they not dislike each other; they actually love each other more as a result.
How can argument lead to love? The study argument is not about them, but rather about what the Torah says. It’s not personal. On the contrary, his sparring partner constantly helps him uncover the truth; if so, can one stop himself from liking his partner?!
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The Extra Mile
Shlamim are referred to ‘a korban for Hashem’ at least four times in this parshah. Why specify Shlamim – aren’t all korbanos dedicated to Hashem?
Shlamim are merely kodshim kalim, lesser korbanos, in comparison with Olah, Chatos and Asham. Yet they are more appreciated by Hashem. For those others do not show love and devotion to Hashem, as they are brought on obligation. A Shlamim, however, is voluntary; an expression of love. Thats what Hashem really wants. Only a Shlamim is called a ‘korban for Hashem’, truly a gift to Him.
One must not be derelict in his obligations. But far more meaningful, is going over and beyond. For that is the truest measure of the man.
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To Ponder:
The Rashi indicates that there were two mitzvos, a general mitzvah to clear the ashes off the Mizbeach when the pile became too big, and trumas hadeshen, taking a bit of ash and putting it on the side of the mizbeach. This second mitzvah was to be performed daily.
Surprisingly, emptying of the pile was to take off all the ashes on the mizbeach – no matter what the they were from. However the mitzvah of terumas hadeshen was specific; take the ashes of the Olah burnt overnight and put those next to the mizbeach – only those. Why?
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In A Mighty Public Way
Moshe gathered the entire Jewish people at the door of the Ohel Moed – a clear miracle, comments Rashi – done so that each person should be able to see personally what was going on.
What was on schedule that day? He washed Aharon and his children, he immersed them in a Mikveh. He dressed Aharon with his shirt, tied his belt, put on his Meil and so on. The same thing was done with Aharon’s children. Moshe, technically (and halachikly) a king, forbidden to lower himself, publicly bathed Aharon and dressed him – something debasing for even an servant to do!
Couldn’t Aharon wash and dress himself? And did it really need to be done before the entire people!?!
Aharon was not an individual filling a function, but rather an office: the Kohen Gadol. Moshe was not dressing brother Aharon, but creating the authority called Kohen Gadol. He took a body, washed it and dressed it, creating a Kohen Gadol. The Kohen Gadol was a part of the Mishkan and Beis Hamikdash, much as the Menorah was. Indeed the pasuk mentions in one breath that Moshe anointed Aharon and his sons and that he anointed the Mishkan and its vessels.
Subsequent Kohanim Gedolim filled the template Moshe had created. Aharon has ceased to be a man; he was now a Kohen Gadol.
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Persevere!
The parsha begins with the command; Tzav! Command!
Why? Rashi explains that sometimes people need a bit of prodding. He says that where financial loss is involved, people are in need of pushing.
The Ramban asks that the Olah here was paid for by the public, why would Aharon be lazy about it? The Netziv understands that the reference to loss was just and example. There are other reasons why a person needs motivating.
In “Incredible”, the life story of Rabbi Yossi Wallis, he relates that his father, Yiddel Wallis, would sneak heroically into the barracks of concentration camp prisoners to help people put on tefillin. Later, he was sentenced to death, and asked, as his final wish, to put on tefillin. He publicly read the pesukim, and then, burning with inspiration, he called out to the entire camp; “We have won. Even if they kill me, we have won.”
Collapsing under a rain of blows, he was left for dead. He was still barely alive, however, and survived the war. In the DP camps, a girl who admired his spirit asked him to marry her, and they did so, with the Klausenberger Rebbe serving as the mesader kiddushin. After many more miracles, the couple made it to Eretz Yisroel, where…they stopped keeping Mitzvos!
Sometimes its easier to be heroic than to persevere. Aharon was encouraged here, because the humble daily task of taking out the ash needed perseverance, not inspiration. So Moshe was told to enjoin him, Tzav!
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Moshiach and Eliyahu
In the Haftorah we learn that Hashem will send us Eliya(hu) before the great and awesome day of Hashem, for if not, Hashem’s arrival will visit destruction on the world. This seems to indicate that Eliyahu will come at the End Of Days, not before Moshiach, and that his arrival is pivotal to the survival of the world.
However the Gemara (Eruvin 43) says that Eliyahu will not come Erev Shabbos, so that people will not be disturbed from their preparations for Shabbos. However, although Eliyahu will not come, under that scenario, Moshiach will still come. This seems to imply that Eliyahu will come before Moshiach, and that his arrival is not that important, if Shabbos preparations can be more important that his arrival.
One of the children suggested that Eliyahu will come before Moshiach. And if it Erev Shabbos, he will come on Sunday. But his arrival will be the start of a process of turning the world to righteousness, a process that will take many years. Eventually we will become ready for Hashem’s coming on that great and awesome day, but it won’t be overnight…