Matnos Aniyim and Korbonos

This week’s Parsha has two main sections: the first part discussed many Mitzvos that apply to Kohanim, including Tumah and Tahara, Mumim and others. The second half of the Parsha discusses the various Moadim, a leining we are all familiar with from the various Yomim Tovim.

In middle of the section dealing with Moadim, after the Parsha of Shavuos, the Torah inserts a Passuk dealing with Matnos Aniyim: Leket, Shikcha and Peah.

The obvious question is why the Torah discusses this Mitzvah of Matnos Aniyim in middle of the discussion of the Yomim Tovim: it seems to be very much out of place.

Rashi anticipates this question and brings the words of the Medrash that explain that the Torah put the Mitzvah of Matnos Aniyim between the Parshios that discuss the Korbonos of Shavuos and Rosh Hashanah to teach us that if one fulfills the Mitzvos of Leket, Shikcha and Peah properly it is as if he built a Bais Hamikdash and brought Korbonos in it.

We must understand what connection exists between the agricultural Mitzvos of Matnos Aniyim and Korbonos. Why is the performance of Leket, Shikcha and Peah compared to bringing Korbonos?

In addition, the Medrash explains why the Torah speaks about the Matnos Aniyim in middle of the Parsha of Moadim, but the exact placement of this Passuk must be understood as well. Why did the Torah choose to speak about this Mitzvah specifically between the Parsha of Shavuos and that of Rosh Hashana?

I think that if we examine one of the purposes of Karbonos we can further understand this portion of our Parsha.

One of the other Mitzvos brought in our Parsha is that of Mechusar Zman with regard to Korbonos: the Torah tells us that an animal is not kosher for Korbonos until the eighth day of its life.

The Ba’al Haturim brings a fascinating Medrash related to that Mitzvah. The Medrash explains the reason that we specifically wait for the eighth day before bringing an animal as a Korban as follows: If one were to bring an animal on the first day of its life, it would seem as though they were bringing the Korban to the heavens and earth that were created on the first day. If he would bring it on the second day it would seem like he was bringing the Korban to the sky which was created on the second day, and so on through the sixth day of the animal’s life, when it would seem like we’re bringing the Korban to man, who was created on the sixth day . The Medrash continues that we don’t bring it on the seventh day, just as Hashem did no work on the Seventh day, and therefore the eighth day is the first that it is appropriate to bring the Korbon, as it is the first day when no mistake can be made with regard to the purpose of the Korbon. After the seventh day it is clear that we are bringing the Korban to He who created everything during the seven days of creation.

If we consider this Medrash, I think there’s a question: if one would bring a Korban on the second day of the animal’s life, the Torah seems to be concerned that it could be seen as being dedicated to the sky which was created on the second day. But doesn’t that itself mean that a person is Modeh to the Ma’aseh Beraishis as related by the Torah? If someone believes in the Big Bang Theory, for example, they don’t believe that the sky was created on the second day—that is something that only those who believe that Hashem created the world in seven days ascribe to.

Why then would we think that a person who is a Ma’amin in Ma’aseh Beraishis is bringing a Korban in tribute to anything other than Hashem? What is the concern that warrants the Din of Mechusar Zman?

I think the Medrash is teaching us a vital lesson. Even if someone believes that Hashem created the world in seven days, he’s a true Ma’amin in that aspect, he can still make the mistake of thinking that those creations stand on their own. A person can still think that the trees produce fruit through Teva, and so if he brought a Korban on the third day of the animal’s life, it could seem as though he is bringing a Korban to the trees, which were created on that day, and provide their fruit through Teva.

Therefore, we only bring Korbonos once the animal is eight days old and there can be no mistake that we are dedicating them to Hashem who is L’mala Min HaTeva. In this way Korbonos are an expression of our Emunah in Hashem, in our conviction that he created the world and continues to run it, and the Teva plays no part in that which occurs in our lives.

Matnos Aniyim have a similar message.

At the time of the harvest, when a person is literally reaping what he sows, there is a great opportunity for someone to think “Kochi V’otzem Yadi: I did this,” which is a very human emotion at the time of accomplishment. We know that for this reason there is a Mitzvah of Bikuirm: specifically the first fruits, those that would make the person most proud of his accomplishment, are taken to the Bais Hamikdash, to remind us that they are a gift from Hashem.

Matnos Aniyim herald the same message. We are commanded to leave certain crops on the field, for Aniyim to take. This Mitzvah would be very difficult for someone who sees his crops as his own accomplishment: “I grew these, and I should be able to take them in as I please.” The Torah reminds us that this is not the case: Hashem provided you with these crops and He dictates the recipients. In fact, the Halachos of Matnos Aniyim don’t even let a person direct his giving. We are told: “L’ani Vilager Taazov Osam” leave them in the field. We don’t have the option of taking the crops inside and deciding which Ani to give the Matnos to, as is the case with Teruma and Maaser.

In this way Matnos Aniyim are a declaration of our absolute Emunah in Hashem and his control over every aspect of this world, to the exclusion of our own talents or any sort of Teva.

Matnos Aniyim are thusly very similar to Korbonos: both serve as an illustration of our absolute Emunah in Hashem. It is therefore understandable why one who does the Mitzvos of Matnos Aniyim properly is compared to having built a Bais Hamikdash and brought Korbonos.

This can also explain why the Torah placed the Mitzvah of Matnos Aniyim next to Rosh Hashana.

The Gemarah in Rosh Hashana discusses the source in the Torah for Malchios, Zichronos and Shofros in the Torah. According to Rebbe, the source for Malchios is that the Torah says the words “Ani Hashem Elokaychem” right before the Parsha of Rosh Hashana. Rashi comments that the words that Rebbe is referring to are at the end of the Parsha of Matnos Aniyim, in Parshas Emor. This Gemarah seems to be telling us that Matnos Aniyim and the Tefillah of Malchios on Rosh Hashana are connected.

Keeping in mind the essence and message of the Matnos Aniyim as we explained above, this is very much understandable. What is our performance of Matnos Aniyim other than a full throated declaration of the Malchus of Hashem? When we leave the Matnos Aniyim in the field we are saying: “I understand that the entire fertile land that lays before me, and that has provided me with a bounty of crops, is His alone, and that all that I reap is in his control. “ This is the Malchus that we are being Mekabel on Rosh Hashana with the Tefillah of Malchios.

We are not farmers though, and we do not yet have the opportunity to bring Korbonos, so how are we to make this declaration, and show our Emunah in Hashem?

The Chofetz Chaim in Ahavas Chesed brings a story from Avos D’Rabeinu Noson: R’ Yochanan Ben Zakkai and R’ Yehoshua were walking and they passed the Makom Hamikdash, which had already been destroyed. R’ Yehoshua bemoaned the destruction of the Bais Hamikdash, and the fact that we no longer have anywhere to bring Korbonos and to have a Kapparah. R’ Yochanan ben Zakkai responded that he should not be despondent, because we have the Mitzvah of Chesed, which stands in the place of Korbonos.

We may not have the Korbonos, and we may not be able to be Mikayem the Mitzvos of Matnos Aniyim, but we can still make our own declaration of our Emunah in Hashem by using the gifts and possession that He provides us with for Tzeddaka and Chesed, thereby showing that we understand that they come from Hashem himself.