Midreshet Amit

• LIVE TORAH:
• Academic Program
• Yimei Iyun
• FAQ
• Recent Shiurim
• View by Parsha
• View By Chag
• Search Database
• Ask the Rav

In this week's parsha, Parshat Vayikra, which begins the third book of the Torah, Hashem calls to Moshe and communicates to him the detailed laws of the karbanot. There is a famous dispute between the Rambam and the Ramban regarding the reasons behind the sacrifices. The Ramban believes that the system of Karbanot was a predetermined mitzvah that was set up originally, pre-man's negative temptations. He emphasizes the necessity to accept Hashem's mitzvot as original and not a product of human weakness. He strongly believes that no mitzvah in the torah is a reaction to a generally accepted standardized form of worship.

However, the Rambam seems to strongly disagree with the Ramban. In his Moreh Nevuchim, the Rambam explains that the concept of Karbanot was a product of human frailty. The Rambam points out Bnei Yisrael's human need for physical worship, which caused G-d to command the concept of sacrifices for no other reason than to give man an outlet for his potentially idolatrous desires. Later on in the parsha, the Rambam adds that it was the custom of idol worshippers to bring gifts and sacrifices to their gods which consisted of leaven and honey. This is his reasoning for the prohibition brought up later in the parsha, "No meal offering that you offer to Hashem shall be made with leaven, for you must not sacrifice any leaven or honey as an offering to Hashem." (Vayikra 2:11) We can therefore understand why Rambam would be opposed to using leaven and honey if this was common in idolatrous practice.

Yes, Am Yisrael were commanded to bring korbanot because such was the accepted practice at the time. Specifically because of this the type of offering brought to Hashem had to be very different from that used in idol worship; hence the prohibition against the use of chametz and honey in our sacrifices.

The Chasidic masters explain the prohibition in another way. They explain that honey is the symbol of the Yetzer harah and the lustful and physical desires of the world and this is why a person must distance himself from honey, since this distances one from getting closer to Hashem. This is the opposite of what the purpose and actual essence of karbanot is. The parsha begins "adam ki yakriv, a man who chooses to bring a sacrifice". The word "yakriv" also means to come close. The "korban" allows man to get close to God but it is only part of a larger process which man must undertake in order that his sacrifice should have the desired effect. Recognizing that everything belongs to Hashem tells us that we must give ourselves over to Him, we must sacrifice that which is meaningful and significant to us.

Although we remind ourselves through our daily tfillot about the karbanot and their symbolism, one still finds it hard to create the connection to Hakadosh Baruch Hu due to the society we live in today .We must not allow ourselves to be wrapped in our own obsessions and instead appreciate the potential each of us has to become close to Hashem. If we dedicate a significant amount of time to our relationship with our creator, we can gain untold spiritual riches no matter where we find ourselves.

Shirelle comes to AMIT from Fairlawn, New Jersey and is planning to make aliyah in the near future. Her favorite class this semester is Be All You Can Be with Rabbi Gottlieb because she enjoys learning about ways to improve her middot and practical applications in her daily life. She loves the amazing atmosphere at Beit Hayeled during Adar because she really feels the "simcha"!