Be Grateful

לֶעָתִיד לָבוֹא כָּל הַקָּרְבָּנוֹת בְּטֵלִין וְקָרְבַּן תּוֹדָה אֵינוֹ בָּטֵל

Parshas Tzav continues the discussion of Korbanos that began in Parshas Vayikra, including the Dinim related to the Korban Todah . As the Gemara in Bracho tells us: אַרְבָּעָה צְרִיכִין לְהוֹדוֹת: יוֹרְדֵי הַיָּם, הוֹלְכֵי מִדְבָּרוֹת, וּמִי שֶׁהָיָה חוֹלֶה וְנִתְרַפֵּא, וּמִי שֶׁהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִים וְיָצָא. There are four categories of people who bring a Korban Todah : one who crosses a sea or desert, a person who is healed of illness, and a freed prisoner. All of these people faced life-threatening situations but were ultimately spared, and they bring Korban as Hoda’ah to HKBH.

The various types of Korbanos are classified into two categories— Kodshei Kodashim and Kodshim Kalim—which govern several related Halachos , including where and by whom they may be eaten. Generally, Kodshei Kodshim have stricter Dinim, while Kodshim Kalim offer more leeway in these respects. The Korban Tamid, which can be eaten by anyone, in any part of Yerushalayim, is therefore defined as Kodshim Kalim. Given this classification, there is a very surprising statement in the Medrash that discusses this Korban.

The Medrash tells us: לֶעָתִיד לָבוֹא כָּל הַקָּרְבָּנוֹת בְּטֵלִין וְקָרְבַּן תּוֹדָה אֵינוֹ בָּטֵל. In the times of Moshiach , after the Geulah HaAsida , all Korbanos will be בָּטֵל other than the Korban Todah , which will remain in place. The Medrash continues, telling us of another change to come in the times of Moshiach: כָּל הַתְּפִלּוֹת בְּטֵלוֹת, הַהוֹדָאָה אֵינָהּ בְּטֵלָה. Not only will the Korbanos be eliminated, save the Todah , but all Teffilos will be בָּטֵל as well, with the exception of those related to הוֹדָאָה.

It is interesting to point out that this Medrash seems to have Halachic ramifications, as the Shulchan Aruch in Hilchos Pesukei D’Zimra tells us: מִזְמוֹר לְתוֹדָה יֵשׁ לְאָמְרוֹ בִּנְגִינָה שֶׁכָּל הַשִּׁירוֹת עֲתִידוֹת לִבָּטֵל חוּץ מִמִּזְמוֹר לְתוֹדָה. One should say the paragraph of מִזְמוֹר לְתוֹדָה with a bit of a tune, because while all other שִּׁירוֹת will become בָּטֵל in the times of Moshiach , this one will not. This Din would seem to stem from the final statement of the Medrash, כָּל הַתְּפִלּוֹת בְּטֵלוֹת, הַהוֹדָאָה אֵינָהּ בְּטֵלָה.

While we can barely imagine what the world will be like in the heavily anticipated days known as לֶעָתִיד לָבוֹא , we must try to understand this Medrash on our level, which requires us to answer an important question: why is this true? Why is the Todah the only Korban that will exist לֶעָתִיד לָבוֹא ? Why would all other Korbanos be בָּטֵל while the Korban Todah is not? And, why would this apply to תְּפִלּוֹת, or שִּׁירוֹת, as well? What is the Medrash teaching us about the time of לֶעָתִיד לָבוֹא and what is it teaching us about the Korban Todah ?

Some Meforshei HaMedrash explain that since most Korbanos are brought because of a Chet, לֶעָתִיד לָבוֹא when there will no longer be Chet, they will become בָּטֵל . The Korban Todah , however, which is brought in order to thank HKBH for a Nes, will not become בָּטֵל . While this certainly can explain the first part of the Medrash, it is more difficult to to understand the second part, הַתְּפִלּוֹת בְּטֵלוֹת, הַהוֹדָאָה אֵינָהּ בְּטֵלָה, in this light. Tefillos are not only offered because of Chet, why then would all Tefillos , other than הוֹדָאָה, be בָּטֵל in the period of לֶעָתִיד לָבוֹא ?

Further, this Memra is brought in a series of Medrashim that discuss the Korban Todah , indicating that its message relates to a unique aspect of this Korban. According to this understanding, it seems that the Memra is more about the fact that לֶעָתִיד לָבוֹא כָּל הַקָּרְבָּנוֹת בְּטֵלִין and not וְקָרְבַּן תּוֹדָה אֵינוֹ בָּטֵל, calling into question its placement at this point in the Medrash.

It therefore seems that there might be another way to understand this Medrash, which we can perhaps develop based on other Mamarei Chazal.

The Passuk in Shir HaShirim says עוּרִי צָפוֹן וּבוֹאֵי תֵימָן, speaking about the winds that blow from the north and south. The Medrash The Medrash, a bit earlier in the discussion of the Korban Todah , brings a Drasha on these words: עוּרִי צָפוֹן זוֹ עוֹלָה שֶׁנִּשְׁחֲטָה בַּצָּפוֹן...וּבוֹאִי תֵימָן, זוֹ תּוֹדָה שֶׁנִּשְׁחֲטָה בַּדָּרוֹם. The words עוּרִי צָפוֹן refer to the Korban Olah, the Shechita of which must be on the north side of the Mikdash, while the words וּבוֹאִי תֵימָן refer to the Korban Todah , שֶׁנִּשְׁחֲטָה בַּדָּרוֹם.

This Drasha points out a seemingly unique characteristic of the Korban Todah : while the Shechita for most Korbanos takes place in the צָפוֹן , the Shechita of the Korban Todah is done in the דָּרוֹם. It is important to point out, however, that this is not entirely accurate, as can be seen from the Mishna in Zevachim , which tells us: הַתּוֹדָה וְאֵיל נָזִיר, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה. This Mishna teaches us two important Dinim related to the Korban Todah : first, it’s Shechita can take place anywhere in the עֲזָרָה, and second, this is due to its status as Kodshim Kalim. Indeed, the next Mishna teaches: שְׁלָמִים, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה.

With this in mind, we must understand the Drasha brought in the Medrash. First, the words שֶׁנִּשְׁחֲטָה בַּדָּרוֹם seem to imply tha the Shechita of the Todah must take place in the דָּרוֹם, when in fact, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה? Second, why do Chazal assume that the words וּבוֹאִי תֵימָן refer specifically to the Korban Todah if the Din of שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה applies to all Kodshei Kalim?

The Medrash seems to be telling us that the mere fact that the Shechita of the Korban Todah can take place in the דָּרוֹם is notable, even as it is true that שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, and this is in some way uniquely true of this Korban among all Kodshim Kalim. How can we understand this? What does the Din of נִּשְׁחֲטָה בַּדָּרוֹםtell us about the Korban Todah specifically, as indicated by this Drasha ?

As we noted, the words וּבוֹאִי תֵימָן, זוֹ תּוֹדָה שֶׁנִּשְׁחֲטָה בַּדָּרוֹם highlight the fact that the Shechita of the Korban Todah may take place in the דָּרוֹם. In order to explain this Drasha , then, it seems important to understand the significance of דָּרוֹם through the eyes of Chazal.

In Parshas Bamidar the Torah tells us about the way Bnei Yisroel was encamped in the Midbar : אִישׁ עַל־דִּגְלוֹ בְאֹתֹת לְבֵית אֲבֹתָם יַחֲנוּ בְּנֵי יִשְׂרָאֵל מִנֶּגֶד סָבִיב לְאֹהֶל־מוֹעֵד יַחֲנוּ. The entire nation encircled the Mishkan , with each Shevet assigned a particular area in which to live. The Pessukim there enumerate the location, and census, of each Shevet , detailing how each was arranged.

The Medrash in Bamidar Rabba discusses these Pessukim at length, beginning with an explanation of the significance of the various directions, so as to explain why some Shevatim were placed on the north side and some on the south, for example. There we find a Memra related to this discussion: וְדָרוֹם טַלְלֵי בְּרָכָה וְגִשְׁמֵי בְּרָכָה יוֹצְאִין מִמֶּנּוּ לָעוֹלָם. All גִשְׁמֵי בְּרָכָה come from the south, and this direction therefore relates to the Shefa on which this world relies. Therefore, continues the Medrash, שָׁם חוֹנִים דֶּגֶל רְאוּבֵן שֶׁהוּא בַּעַל תְּשׁוּבָה, שֶׁבִּזְכוּת הַתְּשׁוּבָה הַגְּשָׁמִים יוֹרְדִין. Shevet Reuven, which embolizes Teshuva, is encamped in the south, as is the Middah of תְּשׁוּבָה that brings the גִשְׁמֵי בְּרָכָה, which comes from the south.

Based on this Medrash we can understand the significance of דָּרוֹם, which is related to Teshuva that brings the גִשְׁמֵי בְּרָכָה. It seems difficult, however, to relate this to the Korban Todah , which is not brought because of a Chet, as we have seen. If the Korban Toah is not related to Teshuva, why do Chazal highlight that its Shechita may be done in the דָּרוֹם, which is specifically connected to Teshuva?

The answer to this question can be found in another Medrash related to this week's Parsha.

The Medrash Tanchuma , here, speaks about the fact that HKBH created many ways to achieve the Kapparah through Korbanos : מִי שֶׁיֵּשׁ לוֹ פַּר, יָבִיא פַּר. מִי שֶׁיֵּשׁ לוֹ אַיִל, יָבִיא אַיִל. וּמִי שֶׁיֵּשׁ לוֹ שֶׂה, יָבִיא שֶׂה. וּמִי שֶׁיֵּשׁ לוֹ יוֹנָה, יָבִיא יוֹנָה. A person can bring a Korban from any number of species, depending on what he may be able to afford, and there is an option even if these are all out of his reach: וּמִי שֶׁאֵין לוֹ אֶחָד מִכָּל אֵלּוּ, יָבִיא סֹלֶת. At the end of this Memra , the Medrash speaks about the Korban Todah : אֵין תְּשׁוּבָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹתֵר מִן הוֹדָיָה. לְכָךְ נֶאֱמַר: אִם עַל תּוֹדָה יַקְרִיבֶנּו. Not only is the Korban Todah a form of Teshuva, but it is the highest form thereof, as indicated by the words אִם עַל תּוֹדָה יַקְרִיבֶנּו, which connect the Hoda’ah to Kirvas Elokim .

On one hand, this Medrash can help us understand the Din of נִּשְׁחֲטָה בַּדָּרוֹם as it applies to the Korban Todah : this Korban has a very strong relationship to Teshuva, which is symbolized by דָּרוֹם, as we see in Bamidbar Rabba. At the same time, we must understand the Tanchuma itself: why is it true that אֵין תְּשׁוּבָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹתֵר מִן הוֹדָיָה, and what does this teach us about the Korban Todah in general?

Perhaps we can answer these questions based on a powerful thought about the essence of Teshuva.

The Gemara in Brachos tells us: מָקוֹם שֶׁבַּעֲלֵי תְשׁוּבָה עוֹמְדִין צַדִּיקִים גְּמוּרִים אֵינָם עוֹמְדִין, one who has done Teshuva is, in certain respects, on a higher Madreiga than a Tzaddik. On its face, this Gemara is difficult to understand: why does the fact that a person had done Aveiros in the past, and has now done Teshuva, place him on a Madreigah of צַדִּיקִים גְּמוּרִים אֵינָם עוֹמְדִין?

The Sfas Emes, in Parshas Vayakel , explains this Gemara as follows.

Our ultimate goal in our Avodas Hashem can be summed up by the words of Pirkei Avos : עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ. We are meant to fuse our desires, our needs and aspirations, with the Ratzon Hashem, achieving a level of רְצוֹנְךָ כִרְצוֹנו. When a person does an Aveirah , it is because he has succumbed to his רְצוֹנוֹת , allowing them to reign above רְצוֹנוֹ . If he does Teshuva on that Avierah , however, he achieves the level of רְצוֹנְךָ כִרְצוֹנוֹ, transforming his own רְצוֹנוֹת into רְצוֹנוֹ .

This is the Madreiga that cannot be achieved by צַדִּיקִים גְּמוּרִים , explains the Sfas Emes, because their רְצוֹנוֹת are already in line with רְצוֹנוֹ . They do not have the Nissyonos of their base רְצוֹנוֹת threatening to overpower רְצוֹנוֹ , and they cannot therefore reach the same level of עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ as one who has done Teshuva.

This is an important insight into the way Teshuva works: when a person wishes to repair his Avieros , it is not enough to have regret, but he must focus on the goal: עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ. He must take the same רְצוֹנוֹת that drove him to Aveirah and use them for Avodas Hashem—only then can he achieve a MAdreigah about which we say צַדִּיקִים גְּמוּרִים אֵינָם עוֹמְדִין.

Perhaps this is the understanding of the words אֵין תְּשׁוּבָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹתֵר מִן הוֹדָיָה.

When a person recognizes the role of Hashgacha Elyona in his life, he is driven to Teshuva not because of mere Charata or fear, but because he wishes to repay the Hatava that he has received. When we see the good that HKBH does for us, we wish to align with רְצוֹנוֹ because we recognize that it is better for us in all ways. This is the Teshuva that leads to the reality of מָקוֹם שֶׁבַּעֲלֵי תְשׁוּבָה עוֹמְדִין צַדִּיקִים גְּמוּרִים אֵינָם עוֹמְדִין, for it drives us not only to avoid Aveirah , but to truly strive for a life of עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ.

This is the Teshuva of the Korban Todah .

When a person is among the אַרְבָּעָה צְרִיכִין לְהוֹדוֹת, he examines his life and realizes that רְצוֹנוֹ is only to provide us with Hatava , and this propels him to a place of עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ. The Korban Todah is therefore notable for its aspect of נִּשְׁחֲטָה בַּדָּרוֹם because דָּרוֹם represents Teshuva and the Korban Todah brings one to the ultimate Teshuva of עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ, allowing one to achieve the level of מָקוֹם שֶׁבַּעֲלֵי תְשׁוּבָה עוֹמְדִין צַדִּיקִים גְּמוּרִים אֵינָם עוֹמְדִין.

This can also allow us to understand the eternal nature of the Korban Todah .

The Navi Yeshaya speaks about the reality that awaits us לֶעָתִיד לָבוֹא in very clear terms: כִּי־מָלְאָה הָאָרֶץ דֵּעָה אֶת הֹ' כַּמַּיִם לַיָּם מְכַסִּים. At that time, the understanding of the Darchei Hashem will be clear as day, and we will all understand the Hatava that defines Hashgacha Elyona. When that day comes, all that is left is הוֹדָיָה, the recognition of all the good that HKBH has done for us. As such, the only Korban that will be relevant is the Korban Todah , because even if one does an Aveirah , his Teshuva will be from a place of הוֹדָיָה, from a desire for עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ.

The other Korbanos will simply be בְּטֵלוֹת, because their Teshuva is not on the same level as that of the Korban Todah , which is of the highest Madreigah , as the Tanchuma tells us, תְּשׁוּבָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹתֵר מִן הוֹדָיָה. Once we achieve a reality of כִּי־מָלְאָה הָאָרֶץ דֵּעָה אֶת הֹ ' , our every Korban, and every Teffilah , will stem from הוֹדָיָה, and a sincere desire to live a life of עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ, reaching unimaginable heights.