Vayikra 2012 - Rambam Mesivta

Rambam Mesivta
‫ב“ה‬
‫ר“ח ניסן‬-‫פרשת ויקרא‬
‫א ניסן תשע“ב‬-‫כט אדר‬
The Korban Shelamim: A Commentary on Our Time
‫זמני שבת‬
‫הדלקת נרות‬
6:52
‫הנץ‬
6:50
9:15
9:56
‫ סוף זמן קריאת שמע‬
‫שקיעה‬
7:11
‫ שבת‬Ends
7:53
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Rosh Mesivta
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Rabbi Yotav Eliach
Mashgiach Ruchani
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Mar Hillel Goldman
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Aryeh Shemelzman
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Ephraim Fruchter
Moshe Blank
March 23-24
In the third chapter of Sefer Vayikra, the Torah describes
Rabbi
the “korban shelamim,” translated as “peace offering” or
Horowitz
“offering of well-being.” Unlike other korbanot, the sacrifrice
Rebbe
is “shared” by three participants, as it were – the altar, the
kohen and the ba’alim(person bringing the offering). The
kohen receives the “chazeh ve-shok” (breast and thigh), the
altar receives the “chelev” (fats), and the owner partakes of the remaining meat.
Wherein lies the symbolism of the offering of the “chelev” upon the altar? Why
are the fats singled out for an offering?
The Ba’al Ha-turim (3:3) explains that a person’s “chelev,” his “excess
fat,” meaning, his physical indulgence, is often the cause of his transgression. The
Ba’al Ha-turim quotes in this context a verse from Ha’azinu: “Jeshurun grew fat
and kicked – you grew fat and gross and coarse; he forsook the G-d who made
him…” (Devarim 32:15). Excessive indulgence in physical enjoyment may, at
times, lead one to inappropriate, sinful conduct. The offering of the chelev thus
symbolizes the sacrifice of one’s overindulgence which precipitated the violation
for which he seeks atonement.
This explanation assumes that the korban shelamim comes as an
atonement for the individual bringing the offering. Many others,
however, assume that this is not the case, that the korban shelamim
serves as an expression of “sheleimut,” completion, a sense of joy and
fulfillment.
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The Aleph that Roared
This week we started sefer Vayikra. If you look in the
Shlomo
first pasuk where it says “Vayikra el Moshe” you will
Laufer
notice the aleph in Vayikra is small. What is this smallness
Junior
of the aleph and what is the meaning of the aleph in the
first place? To understand this I believe first we must
realize the true essence of sefer Vayikra. The Midrash states that sefer Vayikra
is special in that it is filled with many laws. At first glance it shares this quality
with sefer Devarim which also is described as having many laws. However it
can be argued that in this respect sefer Vayikra is actually superior since tosfos
writes it is the most difficult of all chamisha chumshei Torah. Being the most
difficult to understand sefer Vayikra requires more effort from the one learning
which in turn lifts the reader to newer heights of understanding and spiritual
achievement. The aleph in Vayikra is talking about learning Torah. Someone
can only learn Torah if he is ready to make himself small in his eyes and act in
Continued on page 3
a way of humility.
‫דברי תורה מתלמדי מתיבתא רמב“ם‬
The Korban Shelamim: A Commentary on Our Timecontinued
In fact, the korban shelamim is often associated with the word “zevach” (see 3:1), which generally means
feast or celebration – rather than an act of penitence. Indeed, the Rambam explicitly writes (Hilkhot Ma’aseh
Ha-korbanot, end of chapter 3) that whereas normally an individual bringing a sacrifice must recite viduy
(confession) as he places his hand over the offering, this is not the case concerning the korban shelamim, where
no confession is recited. This would seemingly imply that the korban shelamim is unique, in that it does not
come to atone for any sin – in opposition with the underlying assumption of the Ba’al Ha-turim.
In truth, however, we do indeed find sources that concur with this position, that the korban shelamim
serves as atonement. First, the Rash Mi-Shantz (one of the Ba’alei Ha-Tosefot), in his commentary to Torat
Kohanim, explicitly argues with the Rambam and requires confession even during the offering of a shelamim.
Additionally, the Netziv in his “Ha’amek Davar,” writes that the korban shelamim comes as atonement for sins
involving interpersonal relations, and he actually draws support for the atonement quality of the shelamim from
the Rambam’s ruling. The Netziv argues that if the korban shelamim did not come as atonement, why would the
Rambam find it necessary to inform us that no confession is required at the time of its offering? If it does not at
all relate to any transgression, for what would the individual confess? Clearly, he concludes, the Rambam felt
that the korban shelamim in fact does serve as atonement, and he must therefore tell us that nevertheless, no
viduy is recited when bringing a shelamim. Needless to say, this is not the conventional reading of the Rambam.
Returning to the chelev and its symbolic meaning, Rav Shimshon Refael Hirsch advances an entirely
different approach. The animal’s fat represents excess, that which is not immediately needed but stored away
for later. (Rav Hirsch extends this theory to explain this word’s association with the word “chalav,” milk,
which does not serve the physical needs of the animal/person itself/himself, but is rather stored for the young.)
A successful person would bring a korban shelamim as a celebration of sorts, in which, Rav Hirsch explains,
he offers his excess wealth, so-to-speak, to G-d. He declares that in truth he does not need the chelev, what
matters for him is that he has his bare necessities, the possessions he needs to survive. This declaration is
represented by the offering of the chelev, the excess of the animal, upon the altar.
Continued on page 3
If Not Now, When?
Parshat Vayikra mainly discusses the laws of Kohanim and Korbanot in the
Mishkan. There are many different lessons one may learn from this parsha, but I want to
Gamilel
Hacohen
expound upon one lesson in particular- the Korban Chatas. When describing someone
Junior
who does a sin, the Torah portrays it as an uncertainty (ki, im) (See 4:3, 4:13, and 4:27).
However when referring to a Nasi (a prince/leader), the Torah uses the language of
“asher”- which denotes a definitive reason that someone committed a sin. (See 4:22)
Why when discussing a Nasi, does the Torah use a definitive language; and when it comes to the rest of
Bnei Yisrael, the Torah uses a tentative language? A lesson can be learned from the following parable: Maurice
de Tallyrand led a difficult life. He was handicapped as a child, excommunicated by the Pope, and as a wanted
French revolutionary fled to America. Eventually he rose to French Foreign Minister under Napoleon in 1797.
While riding in his wagon he exclaimed to his friend: “I’m Foreign Minister, I’m going to be rich!”
Rabbi Naftali Zvi Yehuda Berlin elucidates that in these pesukim the Torah predicts that when a ruler
comes to power, it’s not if a ruler would end up corrupt, but rather when; thus the Torah uses the definitive
terminology of “asher.” Unfortunately there are often times when we sin, we overlook what we have done
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wrong and other times where we recognize what we done wrong and learn from our mistakes.
More often
than not the former is the case. We should all be careful in inspecting our actions and behavior and not let the
wrong things get to our head like our dear Mr.Minister Tallyrand.
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‫דברי תורה מתלמדי מתיבתא רמב“ם‬
The Korban Shelamim: A Commentary on Our Time continued
This approach reflects an important perspective on the Torah’s attitude towards wealth and fortune.
The Torah does not look negatively upon wealth itself, but is concerned with the proper attitude towards
worldly possessions. So long as we can make this distinction between what we need and what we enjoy
having, between the essential and the expendable, material wealth need not be looked upon adversely. The
message of the korban shelamim is the need to maintain a proper scale of priorities and to understand this
difference between what we need and what we want.
Hashem and Moshe: Making a Connection
In the first pasuk of this week’s parsha, it is written, “And Hashem called
Ephraim
to Moshe, and Hashem spoke to Moshe from the Ohel Moed saying.” Rashi gives
Fruchter
several explanations on the words of this pasuk. Rashi explains that Hashem treated
Freshman
Moshe differently from other Neviim and Hashem had a special relationship with
him. Firstly we have the small alef in the first word of the parsha. It is explained that Moshe wanted the
alef to be small, so that it wouldn’t seem that Moshe was Hashem’s favorite and as a result people would
be jealous and cause trouble. But there is still a question to be asked. Didn’t it say that Hashem spoke to
Moshe “face to face”? Doesn’t that seem that Hashm has this love for Moshe that He doesn’t have for
other people? A possible answer is that beforehand, Hashem spoke to Moshe solely because he was the
leader. Now that the Mishkan was up, and Hashem’s shechinah rested in all of Bnei Yisrael, Hashem still
spoke to Moshe in a special way. Hashem displays even more love for Moshe in this pasuk. It is plausible
to think that when Hashem spoke to Moshe, His voice would escape the Mishkan. But Hashem made sure
that the message that Hashem was giving Moshe would be for Moshe alone. Hashem even gave breaks to
Moshe to digest the huge amounts of information that Moshe was taking in. It is nice to know that Hashem
had great rapport with Moshe, but we aren’t on Moshe’s level of spirituality. What can this pasuk give to
us to use in our daily lives? I think one lesson is that we could have a great connection with Hashem, no
matter what our spiritual level is. Just as Hashem’s conversations with Moshe were private, our special
time with Hashem is private also, and we can pray for what we need, and hopefully Hashem will listen.
We also have the ability to contemplate and reflect on what Hashem gave to us, and I assume we can take
breaks sometimes also, just as Moshe did. This week there was a horrible shooting in Toulhouse France.
Several people were killed and many more were injured severely. It is during this time of despair that we
can use our special connection with Hashem and pray for a better future. May we be zocheh to see better
times in the future.
The Aleph that Roaredcontinued
This is why Moshe merited “Vayikra El Moshe,” He was a man of humility and ran from honor. On
a deeper level says the Baal haturim the word Vayikra is an action of calling with love. When Hashem talks
to Bilaam it says “vayikar” which is without the aleph. Hashem didn’t call Bilaam with love. As mentioned
before Moshe was the humblest man who ever lived. Moshe thought that if Bilaam only deserved the lashon
of “vayikar,” so did he, So when Hashem told him to write Vayikra instead of not writing it at all he wrote the
aleph small. According to midrash rabbah on the pasuk in sefer Shmos of “ki karan or panav,” “the skin of
his face Became radiant,” the reason Moshe’s face was radiant was because there was leftover ink in his quill
after he wrote the Torah which he rubbed on his face and caused it to shine. But how could it be that Hashem
gave Moshe extra ink? So we can explain this midrash from here; Hashem told Moshe to write the aleph
big but Moshe insisted on writing it small and then the leftover ink he rubbed on his face. Rabbi Menachem
Mendel Schneersohn or the Lubavitcher Rebbe was once asked by his grandson why the aleph in Vayikra is so
Continued on page 4
small.
‫דברי תורה מתלמדי מתיבתא רמב“ם‬
Page 3
The Aleph that Roaredcontinued
The Rebbe responded, “Adam was Hashem’s handiwork and he was even wiser than the angels,
however, Adam was smitten by the knowledge of his good qualities and therefore he sinned. Moshe
Rabbeinu even though he was aware of the qualities Hashem gave him he still didn’t become arrogant.
On the contrary he even said to himself Another person that had the opportunity to ascend to heaven and
talk to Hashem personally or someone who was given a neshoma like mine would surely accomplish more
than I did.” The letters of the aleph beis are written in three sizes:large medium and small. Because Adam
was impressed with his own status and Hashem’s handiwork and his great qualities in Divrei Hayamim
Adam’s name is spelled with a large aleph. Since Moshe was not impressed with his own greatness, but
on the contrary he was humbled by it the aleph is written small for him.
Another reason is there is a pasuk in Shir Hashirim that says, “pischi li achosi, open your heart to
me my sister.” The Midrash paraphrases Hashem’s plea as follows: just make an opening the size of the
eye of the needle and I will reciprocate with an opening like the entrance to a ballroom. Sefer Vayikra is
all about korbanos whose purposes are to bring the people closer to Hashem. Therefore it uses the small
aleph to allude to the Divine Call that all a person has to do to be close with Hashem is to make a small
opening-Hashem will take care of the rest. If you look at the first three letters of “pischi li achosi” they are
an aleph a lamed and pay which spell out the letter aleph. This is why aleph is the small letter.
This week’s
Hamasmid publication is dedicated to those who lost
their lives in France: Hashem Yikom Damam
If you would like to sponsor an edition of Hamasmid in memory or in honor of a loved one, please email
[email protected] or call the Mesivta at 516-371-5824, Ext. 116
The Hamasmid Staff would like to thank Mar Hillel Goldman for graciously reviewing our articles this week.
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‫שבת שלום‬