Our Avodah

Sefer Vayikra, known of course as Torah Kohanim, begins with the Halachos of Karbonos. Many people find it difficult, in our day and age, to relate to Sefer Vayikra as we are not Zoche to bring Korbonos. In fact, R’ Zalman Sorotzkin begins his Pirush on Sefer Vayikra by stating that he considers it vital to try and find meaning and messages within Sefer Vayikra for precisely this reason: to help people understand that there is as Parshios of Beraishis, Shemos and Bamidbar.

The truth is, however, that although we are not Zoche to have the Avodah of Korbonos, we do have a different form of Avodah: Teffilah. Chazal tell us that in our times, Tefillah is Bimakom the Korbonos, as the Passuk says U’nishalma Parim Sifoseinu. For this reason, our Zmanei Tefillah are closely tied to the times at which Korbonos were generally brought in the Bais Hamikdash. This would seem to mean that through Teffilah we can serve Hashem in the same way as Korbonos did in times past, and will do when they are restored, B’Meheirah Biyameinu. If this is the case, we need only understand the Koach of Korbonos, and the way in which they were the consummate Avodah, in order to access that Koach in our own lives, through Teffilah.

The truth is that on the face of it, the idea of bringing a Korbon is difficult to understand. We knows that Hashem, the Kol Yachol, has no need for our gifts; he gains nothing from our offerings, be they Beheima, Mincha or Ketores. What then is the purpose of this form of Avodah? Why is the Inyan of Korbonos such a central part of the Avodah of Klal Yisroel?

There are a variety of ideas brought by the Rishonim to explain the concept of Korbonos.

The Rikanti writes that the Korbonos, much as their name suggests, serve as away to bring their owner closer to Hashem—from the word Karov, close. How though is this accomplished? How does the fact that we slaughter an animal and burn it on the Mizbeach serve to bring us closer to Hashem? We can understand that there is a metaphysical reaction, that the very act of bringing a Korbon brings us close, regardless of whether we understand how. But I think there is another way to understand this Rikanti.

The Rambam holds that we bring animals as Korbonos in order to show that we do not assign them the same level of sanctity as do nations that serve animals as Avodah Zarah. This idea was seen in Mitzrayim, where the Korbon Pesach was used to show that we did not ascribe to the Mitzriyim’s view of the lamb as sacred and therefore proscribed from human consumption.

The Ramban disagrees vehemently with the words of the Ramban, using very strong language to describe his disapproval. He points out that Noach brought Korbonos upon leaving the Taivah—at a time when there were no other people with whom to draw a distinction. In addition, non-Jews themselves are allowed to bring certain types of Korbonos, which would seem to indicate that there is a purpose other than just as a protection against Avodah Zarah. Finally, Korbonos are know as Lechem Hahsem—surely there is a value and purpose beyond showing that we don’t serve the animals.

The Ramban says that the purpose of Korbonos is as follows: we do Aveiros, and distance ourselves from Hashem, using various parts of our bodies through action, thought and speech. It would therefore be appropriate to bring our entire bodies as Korbonos, to sacrifice them to Hashem as a form of Kaparah. Therefore we use the animals as our replacement, burning them completely rather than our own bodies. But the Korbon is not mere stand-in: when we see the animal slaughtered, its blood sprinkled and its limbs burnt on the Mizbeach, we are brought to thoughts of Teshuvah. We realize that we have used our limbs our Kochos and our Nefesh itself in the disservice of Hashem. Seeing the Avodah of the Korbon awakens us to our own inequities, spurring us to Teshuvah.

Perhaps this can help us understand the words of the Rikanti: when we bring the Korbon, and witness the Avodah, we are brought to thoughts of Teshuvah. These thoughts lead us to mend our ways, which in turn brings us closer to Hashem. The Korbon itself does not bring us closer, but the affects of bringing a Korbon do.

I think this understanding fits well with a Gemarah in Menachos. The Passuk says the words “Ishe Reiach Nichoach” with regards to both a Korbon Of and Korbon Mincha, which are brought by those who cannot afford an animal. The Gemarah explains that the use of this language in connection to those Korbonos that are brought on a smaller scale indicates that “Echad Hamamit, V’Echad Hamarbeh, U’belvad Sheyichaven Libo L’shem Shamayim.” The focus of the Korbon is not whether one spent a large amount of money or a small amount, as long as his heart is in the right place. Generally this is understood to mean that as long as you are bringing the Korbon with the right intentions, and spending more or less because that is what you can afford, the actual value of the Korbon is irrelevant.

Perhaps with this understanding of the purpose of Korbonos, however, we can understand the Gemarah differently. One may think that a Mincha or a Korbon Of is less of a Korbon not because of its monetary value, but because it does not represent the body of the owner as closely or even at all. If the Korbon was a physical substitute for our bodies, lesser Korbonos could be seen as being less effective. Instead, the Gemarah reminds us that the point of the Korbon is not the physical Korbon, but the thught process of the one bringing the Korbon. If one can only afford to bring a Mincha, but follows the thought process, realizing that the ultimate Korbon is an animal, and that spurs him to thoughts of Teshuvah he accomplishes just as much as if he had actually brought the animal. Echad Hamamit, V’Echad Hamarbeh, U’belvad Sheyichaven Libo L’shem Shamayim because when it comes to Korbonos it is all about the Kavana.

I think we can apply this thought to our Avodah, the Avodah Shebelev of Teffilah.

The Nesivos Shalom explains, based on the words of the Ramban, that the point of a Korbon is to give ourselves over completely to Hashem. Our goal in bringing the Korbon is not to burn an animal, but to affect a thought process that will lead us to dedicating our lives totally to Hashem. Thus, when we bring the Korbon, the goal isn’t the Korbon itself but a Mesiras Nefesh of sorts: being Moser of Nefesh to Hashem.

The word Lev is used in relation to Teffilah and Korbonos: Avodah Shebelev, Zu Teffilah and U’belvad Sheyichaven Libo L’shem Shamayim. Perhaps the two are connected precisely via this word. Just as when we bring a Korbon the purpose is to refocus ourselves, giving our entire existence over to Hashem, when we Daven we have an opportunity to do the same thing.

When we daven, we declare our trust in Hashem. We say the Passuk of Shema: “Hashem Elokechem, Hashem Echad.” We declare our dedication and willingness to serve him “B’chol Levavha, Nafsehca U’Meodecha.” We are Mazkir Yitzias Mitzrayim, recalling the moment we became the Am Hanivchar. And then we stand and begin Shemona Esrei, in which we beseech Hashem, asking for all of that we need, both spiritually and physically. In doing so, we proclaim our belief and conviction that He is ultimately in control of all these things—for if He wasn’t, why would we Daven to Him?

As we learn through the Parshios of Vayikrah, we can look at the Korbonos not just as something to look forward to when we celebrate the Binyan Bais Hamikdash, but as a guide for out own Avodah. The methods may be different, but the results needn’t be. Just as one can ring a Mincha in place of an animal, and accomplish the same result with a lesser method, we can replace the ultimate Avodah with our own Avodah Shebelev and reach greatness.

U’belvad Sheyichaven Libo L’shem Shamayim