Our Right

Sefer Vayikra is knowns as Toras Kohanim as it is the part of the Torah that discusses the various Korbanos and Avodos done in the Mishkan and Mikdash. Though many of the topics addressed in these Parshios are somewhat foreign, we know that there are messages and lessons meant for all Yidden in all eras. As we learn the Pessukim of Sefer Vayikra, then, it is our charge to identify these ideas, and use them to enhance our own Avodas Hahsem. In this week’s Haftorah, which can perhaps be seen as an introduction to the Parshios of Korbanos, we find an overarching theme that can help us frame an approach to these topics.

The Haftorah is taken from Sefer Yeshayahu, and like much of that Sefer, is a mixture of harsh Tochacha and soothing Nechama. The Navi speaks about the failings of Bnei Yisroel, telling them that they have weighed down the Kayiachol with their Averios: “Hevdatani B’Chatosecha Hogatani B’Avonosecha”. Nonetheless, we will eventually find redemption and Kapparah: “Anochi Anochi Hu Moche Pishaecha L’Maani V’Chatoscha Lo Ezkor”.

This pattern continues, with the Navi speaking about our misdeeds and missteps, reminding us that “Avicha HaRishon Choteh”, but still reassuring us: “Al Tifchadu V’Al Tirhu”, for our fate is in the hands of HKBH. Overall, the Haftorah seems to be somewhat general in nature, and its connection to Parshas Vayikra somewhat obscure.

The Navi does speak briefly about Korbanos, toward the beginning of the Haftorah, in one of the sections that can certainly be classified as Tochacha: “Lo Hivesa Li She Olasecha U’Zivachecha Lo Kibdatani”. Literally, these words seem to mean that Klal Yisroel was lax in bringing Korbanos, but Rashi explains that this was not the case: they did in fact bring Korbanos—to Avodah Zarah. The Navi also criticizes Klal Yisroel for being delinquent in even those Korbanos that could be easily fulfilled, such and Menachos and Ketores.

These few Pessukim seem to be the only ones in the entire Haftorah that relate to Parshas Vayikra and the Toras Hakorbanos. We know, however, that there are many other selections of Navi that speak at length about various parts of the Avodas HaMikdash—why did Chazal select these Pessukim in particular to be Leined in conjunction with Parshas Vayikra?

Perhaps we can find the answer in a theme that seems recurring throughout the Haftorah.

The first words we read in the Haftorah are: “Am Zu Yatzarti Tihilasi Yisaperu.” Rashi explains that these words tell us that Hashem created Am Yisroel with one purpose: to express His praise. Though it is followe by Tochacha, this Passuk is a clear testament to our role as the Am HaNivchar.

Later, the Navi begins a passage of Chizuk with the words “V’Ata Shema Yaakov Avdi V’Yisroel Becharto.” Hashem speaks to the nation that serves Him, and that He has chosen. We are also told that a time will come when we will proudly bear the name Yisroel: “U’Bshem Yisroel Yichaneh”. Radak explains that people will forget their own names, wishing to be identified only as “Yisroel”, as they proudly assert their membership in our treasured nation.

It seems that there is something of a motif that runs through the words of the Navi: the unique stature of the Am Hanivchar. No matter how far we have strayed, and how distant we are from Hashem and our land, we know that we are part of the Am Hanivchar, and that a day will come when that will matter more than anything.

If this is the theme of the Pessukim selected as the Haftorah, we must ask ourselves how it relates to Parshas Vayikra. Why do we Lein these Pessukim as we embark on the Limud of Toras Kohanim?

Perhaps the answer lies in the Toras HaKorbanos itself.

The Passuk at the beginning of this week’s Parsha tells us: “Adam Ki Yakriv Mikem Korban L’Hashem, and the word “Adam” seems intentional.

The Gemarah in Bava Basra tells us “Atem Keruyim Adam V’Ain Umos HaOlam Keruyim Adam”. We, Beni Yisroel, are called Adam, but not the Goyim. This is not a merely linguistic distinction: there are Halachos of Tumah and Tahara that are learned from the use of the word Adam. That said, we may think that the Passuk here is telling us that only one who is an “Adam” may bring a Korban, but the Umos HaOlam may not.

Chazal, however, dispel this notion. The Passuk in Parshas Emor uses the term “Ish Ish” when discussing one who brings a Korban. The Gemarah in Chullin learns from that the double Lashon of Ish comes to include an Oved Kochavim. Korbanos, then are not exclusive to Bnei Yisroel, as the word Adam may have indicated, but even Goyim may bring their offering to the Bais Hamikdash.

There is another Gemarah, in Meseches Menachos, that qualifies the role of the Umos Haolam when it comes to Korbanos. There, the Gemarah teaches us: “Shalmei HaOvdei Kochavim Olos”. If a Goy wishes to bring a Korban Shlamim, we do not treat it as such, but rather bring it as an Olah, which is burnt completely on the Mizbeach. The Gemara then brings two possible sources for this Halacha—the words of the Torah itself, or a Svara.

The first option is based on the Passuk on which the Gemarah in Chullin bases its Drasha. That Passuk begins with the words “Ish Ish” and ends with the words “Yakrivu L’Hashem L’Olah”, indicating that those included in the words “Ish Ish” can bring only an Olah.

The other possible source for this Halacha is a Svara that is somewhat cryptic: “Oved Kochavim Libo L’Shamayim”. these words are easily translated—they mean that a Goy’s intentions are L’Shem Shamayim—but we must understand their implication. Why does this Gemarah make this assumption about Ovedei Kochavim? Why do we assume that they really wish for their Korban to be “Kulo L’Shamayim”, as Rashi explains?

Adding to the imperative to understand the meaning of this Svara is that it seems to be the prevailing source for the Halacha. The Rambam, in Hilchos Ma’aseh Korbanos, brings the Halacha of “Shalmei HaOvdei Kochavim Olos” and adds that the reason is becaue “Akum Libo L’Shamayim”. It is not always the way of the Rambam to quote a reason for the Halachos, but here he chooses to include the Svara. Clearly, then, it is incumbent upon us to understand what these words truly teach us.

R’ Chaim Ephraim Zaitchik, a prime Talmid of the Alter of Navardok, explains this Svara in his Sefer Ohr Chodosh.

A Goy, he explains, lives his life on two separate plains. There are things that pertain to he himself, and those that are “outside” his life. All physical pursuits are in “his world”—he works to have money to spend on his needs, he eats for himself and engages in leisurely activities for his own enjoyment. On the other hand, any spiritual pursuit, or engagement in religious activities, is separate and compartmentalized. He leads these two parts of his life in total separation, never mixing the two.

Thes attitudes of course affect the way a Goy approaches Korbanos. He sees a Korban as an entirely spiritual activity and it must therefore be “Kulo L’Hashem”, burnt in totality on the Mizbeach. He has no conception of a Shlamim, parts of which are eaten by the Ba’alim, because eating is a physical activity and has no relation to the spiritual part of his life.

The words “Akum Libo L’Shamayim”, then, are not complimentary towards members of the Umos HaOlam—they represent his perverse mindset. Because he separates the physical and spiritual in such stark terms, he cannot bring a Shlamim and even if he attempts to do so we bring it as an Olah. The Gemarah is telling us that the attitudes of an Akum are so deep-seated that even if he represents his Korban as a Shlamim we bring it as an Olah, because we understand his true intentions.

We, the Am Hanivchar, stand opposed to this conception of the world. We understand that Ruchnias suffuses our every waking moment, and that any activity, done with the right intentions, can be infused with Kedusha. Even the most physical of pursuits, if carried out with the right Kavanos, can have an element of Ruchnias. We lead lives that are not separate but blended, always seeking to inject whatever element of Keduasha we can into all that we do.

All types of Korbanos, including Shlamim, are therefore open to us. A member of the Am Kadosh longs to bring a Shlamim, partaking of Kodeshei Mizbeach and thereby elevating his physical activities to the highest levels.

We can now understand why Chazal chose these Pessukim as the first Hafotrah in Sefer Vayikra. As we embark on the Limud of Toras Kohanim, we must understand that we alone are equipped to fulfil these Mitzvos to their fullest. The Navi tells us how special we are, “Am Zu Yatzarti Tihilasi Yisaperu”, and that reminds us that though an Akum has some connection to Korbanos, we are “Yaakov Avdi V’Yisroel Becharto”, destined to merge Ruchnias and Gashmius at the highest levels.

This recognition of our unique place in the world allows us to learn the Toras HaKorbanos differently. These are not mere technicalities, a set of rules and regulations governing the Avodah in the Mikdash. They are in fact a testament to our status as the Am Hanivchar, and the abilities with which we are imbued.

Even as we yearn for the return of the Mikdash and Mizbeach, so that we may once again practice these Halachos, we can use these lessons in our everyday life. When learning the Parshios of Vayikra we can stand a little taller, knowing that we and we alone have a deep connection to Korbanos and the Avodas Hamikdash. We can attempt to bring these realities alive, further seeking to infuse our every action with Kedusha, thereby making ourselves worthy of the final words of the Haftorah: “Ki Ga’al Hashem Yaakov U’BiYisroel Yispa’ar.”