We Must Refuse To Obey The Decree Of Exile!
When the Torah talks about the karbanos, it often describes the process with the words “to be a pleasing aroma before the Eternal” – does G-d enjoy the smell of the karbanos? What does this mean? • Full Article
BEGIN WITH A GRIN
A Chassid once asked the mashpia, R’ Shmuel Gronem, a question in Igeres HaTeshuva.
“The Alter Rebbe explains that after the churban, when we no longer have korbanos, one can atone for sins through fasting. Today, when the generations have weakened, the fast needs to be redeemed by giving tzedaka. But what should a person do if he doesn’t have money to give to tzedaka?”
R’ Shmuel responded with a smile, “For such a person, sinning is not an option.”
OBEY WITHOUT QUESTION
This week, we start the book of Vayikra which is known as “Toras Kohanim.” It speaks at length about all the details of the service in the Mishkan; korbanos being the main avoda. One of the interesting points about the subject of korbanos is the recurring phrase, “rayach nichoach l’Hashem” (a pleasing aroma to G-d) which comes up in this parsha and many other parshiyos (both earlier and later in the Torah). What does this phrase mean and why is it mentioned specifically in connection with the korbanos? What message is there for us?
Rashi explains it as, “a pleasure for Me since I spoke and My will was done.” Commentaries on Rashi say that he means to negate a mistaken idea, lest we think that G-d gets pleasure from the physical smell of the korban, as though G-d enjoys the smell of barbecuing in the Beis HaMikdash.
The Rebbe doesn’t accept this explanation, maintaining that if so, Rashi should have explained this the first time the phrase was used, back in parshas Noach! Back there in Noach, the possibility of erring was even greater because over there, the verse says, “And G-d smelled the pleasing aroma,” as though G-d has a nose and smells with it… And over there, Rashi says nothing! We need to say that the Torah’s (and Rashi’s) intention is completely different. What is the inner meaning here and what can we learn from it about bringing the Geula?
The Rebbe explains, it is clear that the Torah’s intention with “pleasing aroma” is a G-dly pleasure and delight as a result of bringing a korban. Therefore, Rashi didn’t have to explain that in parshas Noach because every reader understands that Noach brought korbanos in order to express his thanks to G-d for saving him from the Flood. Of course, these feelings that expressed his thanks were pleasing to G-d.
The textural difficulty that Rashi comes to explain begins in our parsha, where it mentions a command to bring korbanos. Rashi comes to the aid of the “ben chameish l’mikrah” who doesn’t understand what is special about the mitzva of korbanos which is unlike other mitzvos of the Torah. Why does the Torah call this a “pleasing aroma?” Does putting on tefillin or keeping Shabbos not give pleasure to G-d? Are eating kosher and observing purity laws less important than bringing korbanos? What is so special about the mitzva of korbanos that it causes G-dly pleasure?
Rashi explains this with, “that I spoke and My will was done.” The mitzva of korbanos reveals something new and unique in the fulfillment of mitzvos, a way we haven’t seen before, and this is what provides “a pleasant odor” to G-d!
Many commentators (actually, nearly all of them) try and explain the reason for korbanos and why animals and birds need to be offered on the altar, something which sounds (especially in our generation) absolutely pagan.
Rashi, whose goal is to help us understand these simple things, doesn’t say a word about this, which seems odd, doesn’t it? Here we see a deep intention in Rashi’s words. He is hinting to us that really, there is no reason for offering animals on the altar and no deep intention in burning birds on the altar! G-d wants us to bring korbanos just because, “I spoke and My will was done!” No explanation, no reason, no purpose; rather, just because G-d commanded it! This is what the Torah means by, “ a pleasant aroma,” that when a Jew brings an offering, something which sounds outlandish, only because G-d so commanded, this obedience and inner bittul, this unique kabbolas ol, causes great delight to G-d, more than any other mitzva!
WHEN IT’S NOT OKAY TO OBEY
The question is, how are korbanos different than any chukim of the Torah like the red heifer or wearing shatnez? Those mitzvos don’t have a reason either and are done with kabbolas ol…
This question is answered with the precision of Rashi’s wording, “that I spoke and My will was done.” The fulfillment of a chok can be in two ways: 1) A person fulfills a mitzva he doesn’t understand because by doing so he implants “awe of the King” deeply within himself, that he needs to obey G-d unquestioningly, whether he understands it or not. Fulfilling chukim in this way shows that there is some benefit to man. He rises above the limitations of rational thinking in order for his bond with the Creator to be unlimited. He still wants to get something by fulfilling the mitzva, even if it’s pleasure or spiritual reward. 2) A person fulfills chukim because there is no “I.” The person’s existence is nullified and he does the mitzva solely because he was told, without considering any benefit or reward that might accrue.
This is what Rashi emphasizes with korbanos: “I spoke and My will was done.” As it were, G-d’s will is being carried out as if by itself, without any relationship to the existence of the person doing the mitzva, and this is an advantage that exists only with korbanos.
Based on this, the Rebbe says, another simple question will be answered. Why does the Torah use the phrase “a pleasant aroma” only for the korbanos olah (burnt offerings), mincha (meal offering) and shelamim (peace offering) and not for the chatas (sin offering), asham (guilt offering) or todah (thanks offering?
Based on what we said, the answer is: a chatas, asham and even a todah are korbanos that a person benefits thereby. The chatas and asham atone for him and the todah expresses his feelings of thanks for a miracle that happened to him (just like Noach!). That’s why the Torah doesn’t call them “a pleasing aroma” because they are lacking the feeling that the person is doing this solely to fulfill G-d’s will.
Up until this point is the sicha that the Rebbe edited. At that farbrengen, (Tzav 5742), the Rebbe went on with a powerful message that pertains to us. That’s all fine and good, that Hashem does miracles for us and we thank Him with a korban todah, but now, in this difficult time we are in, when “darkness covers the earth,” and there are so many trials and tribulations, materially and spiritually, every single action and avoda that a Jew does causes special pleasure to G-d!
That year, the Rebbe celebrated his eightieth birthday and he noted that in chapter eighty of Tehillim, Asaf, the singer, says in complaint to G-d, “How long have You been wroth at Your people’s prayer?” The Jewish people are tired from the difficulties of exile. “You have fed them bread of tears,” only tears and suffering every day. “You have made us the target of strife to our neighbors, and our enemies mock them.” It’s as though this was written today in connection with the current situation in Israel and the world.
The Rebbe concludes, although G-d decreed exile, the Jewish people do not obey this decree but turn the exile into Geula!
TO CONCLUDE WITH A STORY
We will end with two short stories about absolute kabbolas ol, as befits a Chassid. On one of the czar’s visit to Siberia, one of the commanders approached him and presented a soldier who had waited with self-sacrifice for the czar until his ears froze. “Tens years hard labor in Siberia!” decreed the czar.
The commander and soldiers around him were stunned. They had already been envious of the medals that they were sure the soldier would be given. Instead, such a punishment!
The czar explained: How could a soldier waiting for the czar freeze? The very awareness of and thinking about the czar should have warmed him up so he didn’t freeze!
Now, with a Chassidic flavor. Rebbetzin Chaya Mushka once ‘complained’ to Rabbi Yochanan Gordon that her father, the Rebbe Rayatz, had Chassidim, while her husband did not have Chassidim.
R’ Gordon said: True, the Rebbe doesn’t have Chassidim like the Rebbe Rayatz, but the Rebbe has soldiers!
Later on, when R’ Gordon passed by the Rebbe, the Rebbe said to him: May your mind be at rest as you put her mind at rest!
Good Shabbos!
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