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Parsha Perspectives

by OZER ALPORT

וזאת תורה זבח השלמים אשר יקריב לד’ אם על תורה יקריבנו

“This is the law of the feast peace-offering that one will offer to Hashem:
if he shall offer it for a thanksgiving offering…” (7:11-12)

Our verses discuss the Korban Todah (Thanksgiving Offering), a korban brought by an individual who was in a very dangerous situation and was saved. In connection to the Korban Todah, the Medrash quotes a verse in Psalms (50:23) תורה יכבדנני זבח – one who brings a Thanksgiving-Offering honors Me.” However, the Medrash notes that the word יכבדנני – “honors Me” – is peculiarly spelled with a double “נ” in lieu of the usual one. The Medrash cryptically explains that this anomaly is coming to teach that a person who brings a Korban Todah doubly honors Hashem, כבוד אחר כבוד. What is the additional respect shown by this person who was saved from potential danger and is now bringing a sacrifice to express his gratitude?

An insight into resolving this perplexing Medrash may be derived from a fascinating story recounted by the Meam Loez. The Ramban (1194-1270) had a student who became deathly ill. Upon visiting his student, the Ramban quickly realized that there was unfortunately no hope for him. Realizing that his time was near, the Ramban asked his student to do him a favor.

The Ramban explained that there were a number of questions which had been troubling him regarding Hashem’s conduct toward the Jewish people, who were suffering greatly at that time. As he was deeply versed in the secrets of Jewish mysticism, he wrote for his student a kamea (roughly translated as amulet) full of Divine names. After his death, the student would be able, with this kamea, to ascend to a very lofty level of Heaven where he could ask these questions and return in a dream to tell his teacher the answers.

Shortly after the student’s death, he appeared to the Ramban and explained that everywhere he arrived, he simply showed the kamea and was permitted to continue his ascent. However, when he finally reached his destination and began to ask the questions that he had prepared, everything became so crystal clear to him that there were no longer any difficulties that needed resolution. With his newfound insight, it was immediately clear that any apparent suffering was, in the big picture, actually for the person’s good.

With the lesson of this story, we can now understand an explanation given by the K’sav Sofer (1815-1871) for our confusing Medrash. He explains that human nature is that after we are miraculously saved from peril, we express our gratitude to Hashem for watching over us and rescuing us from danger. However, we certainly don’t feel appreciation at having been placed in the situation to begin with, as we would clearly prefer to have never been placed in the line of danger than to have been exposed to death and rescued from it.

To counter this, the Medrash comes to teach us that the Torah’s philosophy is that a person who brings a Korban Todah is required to express double gratitude – not only for his salvation, but also for being exposed to the perilous situation from which he was rescued. Although it may not have been clear to him at the time, and may still not be apparent at the time of his bringing his sacrifice, he is nevertheless expected to recognize that the suffering itself was ultimately for his benefit. Suffering can effect atonement for misdeeds or bring in its wake unexpected good. It is incumbent upon the sufferer to feel and express appropriate gratitude.

Even if we aren’t there yet, and aren’t able to see the good in a given situation, the knowledge that it is there, and that we will eventually understand, should give us the strength to persevere with faith and trust until the goodness is revealed.

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

א) Rabbeinu Bechaye writes (6:2) that a bride and groom used to bring a Korban Todah (Thanksgiving-Offering). The Gemora in Berachos (54b) explains that a Thanksgiving offering was brought to express one’s gratitude at being saved from potential danger. Were the bride and groom in danger, and if not, why did they bring this sacrifice?

ב) The Medrash states (Vayikra Rabbah 9:7) that all sacrifices will be nullified in the Messianic era except for the Korban Todah (Thanksgiving-Offering). The Gemora in Berachos (54b) rules that this offering is brought as an expression of gratitude at being saved from potential danger. How will it be applicable at a time when all will dwell in peace and tranquility?

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Hey I Never Knew That

Amazing Insights About the Weekly Parsha

by OZER ALPORT

1) Q: Our parsha begins with the mitzvah of removing the ashes of the consumed sacrifices from the altar (6:3-4). Although it was necessary in a practical sense to remove the accumulated ashes, why did Hashem actually make it a mitzvah to do so?

A: The Shelah HaKadosh explains that this mitzvah symbolically alludes to the fact that after a person has repented and brought a sacrifice in the Beis HaMikdash to complete his atonement, his previous mistakes are to be forgotten and no longer mentioned. By requiring the Kohen to remove all physical reminders of his offering, the Torah teaches us that from now on he is to be respected as any other upstanding Jew, as the Gemora teaches (Berachos 34b) that a sinner who repented is able to stand on a higher level than even the completely righteous. For the same reason, the Kli Yakar (6:9) writes that the Korban Asham and Chatas, which are brought to atone for transgressions, are referred to by the Torah as “קדש קדשים” – the holiest of holies. The Gemora in Yoma (86b) teaches that a person who is motivated to repent for his sins out of love for Hashem will have his misdeeds not just erased but turned into merits. Although the perfectly righteous are considered “holy,” the extra merits accrued through proper repentance transform a sacrifice ostensibly associated with sin into “the holiest of holies.”

2) Q: Although the Korban Todah (Thanksgiving-Offering) is considered to be a variety of Korban Shelamim (Peace-Offering), some of its laws differ. In contrast to a regular Korban Shelamim which may be eaten for two days and one night, the Torah prescribes that the Korban Todah must be consumed in only one day and one night. Additionally, it is accompanied by forty loaves, ten each of four different types (7:11-15). Why did Hashem give such unique rules for this sacrifice?

A: The Abarbanel and Netziv suggest that upon learning these laws, a person to whom a miracle occurred will have no choice but to invite friends and relatives to a special “seudas hoda’ah” – meal expressing gratitude – in order to assist him with the overwhelming task of consuming such a massive amount of food in such a short period of time. Upon arriving, they will surely query him about the reason for the gathering, and he will proceed to relate publicly the events of his wondrous salvation. Through the unusual laws governing the Korban Todah, the Torah indirectly brings about a publicizing of Hashem’s miraculous ways and a sanctification of His Holy Name.

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Parsha Summary

Parsha Summaries are coming soon!