Soul Food

With the beginning of Sefer Vayikra, we begin learning about the Korbanos. The Parsha begins by discussing the various forms of Korbanos Nedava, which may be brought from cattle, sheep or birds. The next Korban addressed in the Pessukim is the Mincha: “V’Nefesh Ki Sakriv Korban Mincha L’Hashem.” The Gemarah in Menachos, brought by Rashi here, points out that the Torah does not use the term “Nefesh” with regard to any of the other Karbonos Nedava. For example at the beginning of the Parsha the Torah speaks about “Adam Ki Yakriv”, but not Nefesh. The Gemarah explains that the Mincha was brought by an Ani—one who could not afford to bring cattle, sheep or birds as a Korban due to their cost—and so Hashem says: “Ma’leh Ani Alav Kilu Hikriv Nafsho.”

Of course we must understand why this is a virtue—why is the Ani told that his Korban is seen as though he has been Moser Nefesh, “Kilu Hikriv Nafsho”? Is that part of the Avodah of the Korban? If so why is the only the Ani awarded that designation? Others certainly would have stretched their limits in an effort to bring a more expensive Korban, either from an animal or birds. Why is only the Ani, who no doubt was Moser Nefesh to bring even a Minchah made of simple flour, considered to have actually been Moser Nefesh?

Perhaps on one level we can understand this if we consider the purpose of Korbanos. When one brings a Korban, there are of course a number of Avodos that are done. First the animal is Shechted, and then the blood is drawn out and sprinkled. The animal is skinned and flayed, its innards removed and ultimately many of its parts burned on the Mizbeach. The Shelah HaKadosh tells us that when one brought a Korban, he would see all these activities and internalize the fact that in many ways he himself should have undergone similar Yesurin, but the animal stands in his place. The Korban therefore forces to owner to consider his Chataim, and in a way his own mortality.

In fact, the Shelah explains that this is why the word Avodah is so closely associated with Korbanos rather than other Mitzvos. In most cases, he explains, a person does a Mitzvah with a separate object—such as a Sukkah, Lulav or Matzah. When it comes to Korbanos, however, the Korban itself is almost an extension of the one bringing the Korban because of the way that the processes the Korban undergoes is really in his place. This is more than a Peulah, an action—it is Avodah. The Shelah actually refers to the Korban as “Nefesh Tachas Nafesh” because of this close association between the Korban and its owner.

This concept works well when it comes to Korbanos that are living beings—be it an animal or a bird. In those cases, the various Avodos replace certain punishments that the owner may really deserve. But when it comes to a Mincha, one may wonder how the Korban accomplishes this goal. There is no Shechita, no Zerika and only a very minimal Haktara.

The Ani may therefore feel that his Korban, which includes none of the activates that normally qualify as “Nefesh Tachas Nafesh”, is inadequate. It would therefore be understandable that the Passuk tells us that in fact Hakadosh Baruch Hu says, about the Ani, “Ma’leh Ani Alav Kilu Hikriv Nafsho”. Lest the one who is forced to bring a Mincha because of his personal financial situation think that his Korban does not accomplish the same as that of his wealthier counterparts, the Torah uses the word Nefesh.

This approach does however highlight another question.

Why do we need to tell the Ani that his Korban accomplishes the goal of “Kilu Hikriv Nafsho”? Doesn’t the fact that there is an option to bring a Korban Mincha tell us that this is a valid form of Korban? If the only purpose of the Korban was the “Nefesh Tachas Nefesh” aspect than the Torah would never tell us to bring a Korban, even in an situation that is less than optimal, that doesn’t accomplish this goal. Why does the Torah have to make a point of using the word Nefesh so as to highlight the idea of “Ma’leh Ani Alav Kilu Hikriv Nafsho”—doesn’t the mere existence of a Korban Mincha tell us the same thing?

Perhaps we can understand this Passuk based on the word that the Torah uses to send us this message: Nefesh.

As we noted, Rashi explains that this is the only time the word Nefesh is used in the context of a Korban Nedavah—it is however used extensively in regards to Karbonos that are Chovos. One such example is later on in the Parsha, where the Torah speaks about Korban Chatas: “Nefesh Ki Secheteh”.

The Medrah Tanchuma (HaYashan) explains that this phrase can be read as a question: “V’Nefesh Ki Secheteh? Is it possible that the Nefesh was Choteh?” The Medrash goes on to explain that the Nefesh represents the “Chelek Elokah Mimal” that is present within each Jew. While it is understandable that our Guf, the part of our beings that is purely physical, would do a Chet, the Torah expresses surprise, so to speak, that the Nefesh would.

This Medrash is really an indication of the value the Torah places upon our Nefesh: contained within each of us is a Neshama, a Nefesh that is so Kadosh, so Tahor, that the possibility of Chet is surprising.

The Sfas Emes sees a similar message in this Passuk.

The words “Nefesh Ki Secheteh” refer to one who did an Aveirah B’Shogeg—it was not intentional, but a result of some lack of knowledge. As opposed to the Umos HaOlam, only Bnei Yisroel are Mechuyav to be Mechaper on such Aveiros and not only those done B’Mezid. The Sfas Emes, based on the Ohr Hachaim Hakadosh, explains that this is because the role of Klal Yisroel is to say “Eidus” on Hashem—we are a reflection of His greatness and Kedusha. When we do an Aveirah, even unintenitanlly, the defect that is caused renders us unfit to serve in that role. Therefore, we as members of the Am Hanivchar, must be Mechaper even on Aveiros B’Shogeg.

We therefore see that this Passuk, which speaks about Korban Chatas, is also a testament to the greatness of Klal Yisroel: not only are we individually Kadosh as a result of our Neshama, but we are Eidim and reflect the Kedusha of Hakadosh Baruch Hu. All this is expressed in a large part through the usage of the word with which we began our discussion: “Nefesh.”

Perhaps with this in mind we can understand the words “V’Nefesh Ki Sakriv”. The Ramban explains that the word Korban itself reveals to us the true purpose of Korbanos. The Shoresh of this word is “Karav”, closeness and the ultimate goal of one who brings a Korban is to achieve closeness to Hakadosh Baruch Hu. This is especially true when it comes to a Korban that is brought as a Nedava: while there maybe certain elements of Kapparah in the Korban, the person brgining the Korban does so because he seeks a closer relationship with Hashem.

Thus, Hashem tells the Ani: “V’Nefesh Ki Sakriv: You are a Nefesh, a member of Klal Yisroel and possess a Chelek Elokah Mimal, and you seek to be close to me.” It doesn’t matter that there is not as high a level of “Nefesh Tachas Nefesh” in the Korban of the Ani that there may be in another—he is a Nefesh that seeks Kirvah. Therefore Hashem says “Ma’leh Ani Alav Kilu Hikriv Nafsho.” He will achieve his goal of elevating his Nefesh—the part of him that represents Kedusha.

This is the message to the Ani—of course the Korban Mincha is a valid form of Korban and achieves the goal of all Korbanos. But Hashem highlugts that the reason for this is not the medium of the Korban, but the desire to come close—“V’Nefesh Ki Sakriv”, not “V’Nefesh Ki Hevie”, which would really mean the same thing.

The message to us is much the same. Sometimes we feel like Aniyim when it comes to our Avodas Hashem. We cannot offer the same level of dedication or effort as others, or we cannot accomplish the greatness that we see in our peers. We must recall the lesson of the Korban Mincha—the first step is to get to a level of “Ki Sakriv”, to seek closeness to Hashem. We can then access the gift of our Nefesh and, despite our shortcomings, be Zoche to a level of “Ma’leh Ani Alav Kilu Hikriv Nafsho”.