Humble Beginnings

Sefer Vayikra is also known as Toras Kohanim, for most of its Parshios are given to the Halachos of the Avodas Hamishkan and Tumah V’Tahara, which apply mostly to Kohanim. We know, however, that these topics are not reserved for Kohanim—they are relevant to our lives even as we live in Galus. The challenge as we learn these Parshios is to discover the ways in which this is true: how can we relate to the Mitzvos of Sefer Vayikra and allow them to affect us? Perhaps Chazal, in their selection of the Haftoros, helped answer this question. If we learn the Pessukim of the Navi connected to these Parshios, we may indeed find ways in which to bring the Toras Hakorbanos into our world.

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 Kaviyachol 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”.

The connection between this passage and the Sedra is found at the outset. The Navi tells us: “Lo Hiveisa Li Seh Olosecha U’Zivachecha Lo Kibaitani”. We had strayed so far from the Derech HaYashar that our Korbanos were brought not to Hashem, explains Rashi, but to Avodah Zarah. This, despite the fact that the Avodos are not difficult: “Lo He’Avaditicha B’Mincha”, one can fulfil the Mitzvos of a Korban Mincha quite easily. In fact, continues the Navi, not only had we been derelict in bringing Korbanos, but “He’Evditani B’Chatosecha Hogatani B’Avonosecha”, we burdened and wearied HKBH with our Averiros.

Although our Avodas Hashem was clearly sorely lacking, the Navi tells us that we have hope because “Anochi Anochi Hu Moche Pishaecha”, Hashem erases our Aveiros “V’Chatosecha Lo Ezkor”. While these words are easily understood to offer encouragement, the next two Pessukim are a bit more difficult to decipher. The Navi exhorts us: “Hazkireni Nishpheta Yachad Saper Atah L’Man Titzadak”. We are asked to remind Hashem and to join in judgment so that we may be vindicated. Metzudos explains that the Navi is telling us to make our argument, to remind Hashem the good that we may have done so that we can together decide who is correct.

Then, the Passuk makes an interesting statement” “Avicha HaRishon Chatah U’Meltzicha Pashu Bi.” We are reminded that our earliest ancestor sinned, and that our spokesperson did an Aveira. The questions on this Passuk are numerous.

First, who is “Avicha HaRishon”? And, to which Chet does the Navi refer? The same two questions may be asked of the second half of the Passuk: who was the Melitz, and what was the instance of “Pashu Bi”? Once we answer these questions, another must be answered: why does the Navi mention these here? The Tochacha of the first Pessukim seems to have ended, as we are told “Anochi Anochi Hu Moche Pishaecha”, why then does the Passuk make mention of the Chataos of our forebearers? In fact, if the words “V’Chatosecha Lo Ezkor” are true, why mention the Aveiros of those who lived long ago—wouldn’t this seem to contradict the words of the earlier Passuk?

Perhaps we can understand these Pessukim in conjunction with one another if we better explain about whom the Navi speaks, and to what Aveira he refers.

Rashi understands that the words “Avicha HaRishon” refer to the first of the Avos, Avrohom Avinu, and explains that the Chet of Avrohom is the fact that he asked “Bama Aidah” at the Bris Bein HaBesarim.

Ibn Ezra, however, learns that the Navi is speaking about Yeravam ben Nevat who is called “Avicha”, your father, because Bnei Yisroel chose as their Melech. In this case, there need not be any wonder about the Chataim the Navi refers to, as they are many.

Others, including Radak and Metzudos, understand the words “Avicha HaRishon Chatah” as referring to Adam HaRishon, and the Chet of the Etz HaDaas. In this case, the Navi is telling us that our propensity for Chet is no fault of ours, but because “Yetzer Lev HaAdam Rah M’Neurav”.

Given all these approaches to understanding these words, the Pshat of Rashi seems to require some explanation.

According to Rashi, what is the message of the Navi in speaking about the Chet of Avrohom? If the purpose is to comment on our predisposition to Chet, than the approach of Radak seems more accurate. If it is to speak about the ills of our predecesors as a Kitrug on Klal Yisroel, the Pshat of the Ibn Ezra would be more appropriate. What did Rashi see in the Chet of Avrohom that applies particularly to these Pessukim, causing him to explain the words this way?

To answer this question, and explain the Passuk, we must better understand what the Chet of Avrohom really was, and what he meant with the words “Bama Aidah”.

At first glance, the Chet of the words “Bama Aidah” relates to a lack of Emunah: HKBH told Avrohom that his children would be Yoresh Eretz Yisroel, and Avrohom should not have needed a sign that this would in fact occur. This is difficult to understand, as we know that Avrohom was the paradigm of Emunah, the first one to recognize “Yesh Manhig LaBirah”. How are we to understand such an abject failure in this regard, as is perhaps displayed by the words “Bama Aidah”?

In fact, the Gemara in Brachos tells us that no one ever referred to Hashem with the “Shem Adnus” until Avrohom, who did so in this very Passuk. In other words, the name that we use to refer to Hashem was first used as an introduction to the words “Bama Aidah”. It is very difficult to understand that Avrohom would use these words as a prelude to a question that belies a lack of Emunah—how then are we to understand the words “Avicha HaRishon Chatah”?

There is a Medrash Aggadah which briefly explains these words, and allows us to being to understand their deeper meaning. According to the Medrash, Avrohom asked HKBH: “B’Aizeh Zechus Yisku Bni L’Yaresh Es HaAretz?” In what Zechus, asked Avrohom, would Bnei Yisroel be Yoresh the land of Eretz Yisroel? The Medrash concludes: “Heshivo HKBH B’Zechus HaKorbanos”. The Yerusha of Bnei Yisroel, answered Hashem, would be in the Zechus of the Korbanos.

This Medrash certainly opens our eyes to the discussion that Avrohom was having with HKBH, but it is a little sparse on details. It seems, however, that the words of the Medrash are related to a Gemarah that appears in both Taanis and Megillah and can help fill in the picture.

The Gemarah tells us that when HKBH told Avrohom that his children would receive Eretz Yisroel as a Yerusha, he had a question: “Shema Yisroel Chotin Lifanecha Attah Oseh Lachem K’Dor HaMabul U’Kidor Haflaga”. Perhaps, worried Avrohom, Bnei Yisroel would be Choteh and their fate would match those of the Dor HaMabul and the Dor HaFlagah? Hashem replied that this would not be true, and Avrohom asked: “Hodieni B’Mah Irashena”.

The answer he received is the next Passuk, which says “Kicha Li Egla Meshuleshes V’Ez Meshuleshes”. These animals, which Avrohom was commanded to Shecht, were seen as Korbanos. The answers of HKBh was that of the Medrash: “B’Zechus HaKorbanos”.

The Gemarah then brings Avrohom’s rejoinder: what about when Bnei Yisroel is in Galus, when there are no Korbanos? How then will they be guaranteed to be Zoche to the Aretz? Hashem answered that at those times we will recite the Seder HaKorbanos, and it will be as though we have brought the Korbanos themselves.

This Gemara certainly allows us to better understand these Pessukim. Of course, Avrohom was not concerned that the promise made by HKBH would not stand—he was worried that our actions would prevent the Havtacha from being fulfilled. This concern was allayed by fact that the Zechus of the Korbanos—actual or recited—would stand in our favor. How, though, are we to understand this? What is the Zechus of the Korbanos that allows for Yerushas HaAretz despite our Chataim?

The Shevet M’Yehuda offers an approach to this Gemarah in the name of his grandfather-in-law, the Chasam Sofer, that answers this question.

Avrohom’s concern about the Chataim of Klal Yisroel was not abstract—he did not lack faith in his offspring. He has just been told, however, “Koh Yihiyeh Zaracha”, that his children would be like the Kochavim. This, understood Avrohom, could lead to a lack of Hachna’ah, humility, which is a prerequisite for Yerushas HaAretz. If we were to be like the stars, we may feel lofty and not be primed to be Yoresh the land. To this HKBH answered that we are guaranteed Eretz Yisroel “B’Zechus HaKorbanos”: the Korbonos, explains the Chasam Sofer, would guarantee that even when we are “K’Kochvei HaShamayim” we will have the Hachna’ah necessary for Yerushas HaAretz.

Neither the Chasam Sofer, nor the Shevet M’Yehudah, explain how the Korbanos provide this sense of Hachna’ah but it appears that this is actually an integral part of their purpose. The Chinuch, in the Mitzvah of Korban Mincha, explains that when we see an animal offered as a Korban it reinforces just how worthless our physical actions are without proper thought or intent. This serves “L’Hachniah U’LiHashpil HaNefesh HaMisaveh”, to instill within the Choteh a sense of Hachna’ah and Shiflus.

We see, then, that the Korbanos are meant to train us in the Middah of Hachna’ah and therefore, whether we can actually bring the Korbanos or whether we learn about them and recite their Seder, we can be Zoche to Yerushas HaAretz.

We now understand what Avrohom meant when he said the words “Bama Aidah”, and perhaps we can explain the words of the Navi as well.

At the beginning of the Haftorah, the Navi recounts our failings—we have stopped using the Korbanos to serve Hashem, instead directing them to Avodah Zarah. Lest we think that all is lost, however, the Navi reminds us Anochi Anochi Hu Moche Pishaecha…V’Chatosecha Lo Ezkor”. We may, however, wonder how this is possible. We have misused the Korbanos, how can we attain Kapparah?

The Navi responds: “Avicha HaRishon Chatah”, making reference to the words “Bama Aidah” uttered by Avrohom. Now, on some level Avorohom was Chotteh—this is clear—but it was not a lack of Emunah that caused him to ask the question, he did so for a purpose. He wished to make clear to his children that the Korbanos would always serve as a Zechus. Whether we can bring Korbanos or not, we can access their message of Hachna’ah and Shiflus, and this will be our ticket to Yerushas HaAretz. The exchange brought by Chazal was not for Avrohom, it was for us, that we may know how to find our way back. If we subsume the lesson of the Korbanos, by learning their Halachos and reciting the Seder HaKorbanos, we will reach a level of Hachna’ah that will allow us to attain Kapparah and be Zoche to the ultimate Yerushas HaAretz.

What better lesson can there be as we begin to learn the Parshios of Toras Kohanim in the Chodesh of Geulah? If we use the opportunity to properly learn what the Korbanos are teaching us, we will indeed by Zoche to once again bring the Korbanos in their proper time and place.