web analytics
November 24, 2014 / 2 Kislev, 5775
At a Glance
Judaism
Sponsored Post
IDC Herzliya Campus A Day on Campus

To mark IDC Herzliya’s 20th anniversary, we spent a day following Prof. Uriel Reichman, IDC’s founder and president, and Jonathan Davis, VP for External Relations, around its delightful campus.



Home » Judaism » Parsha »

Vayikra: The Sacrifice Of Thanksgiving

Miller-Rabbi-Avigdor

To the modern mind, korbanos may seem foreign or hard to understand. Yet they were a key component of the service of Hashem.

Rabbi Avigdor Miller, zt”l, explains that offerings served many purposes, including a primary purpose of expressing thanks to Hashem. Thus, following the book of Exodus comes the book dealing with sacrifices as an expression of thanks for the deliverance from slavery in Egypt.

“A man, when he offers…” (1:2).

Although many matters are taught in this book of Vayikra, the first and therefore most conspicuous subject is the korbanos. This had been foretold: “We shall go…and we shall sacrifice to Hashem our G-d” (Shemos 3:18); also “Send out My son and he shall serve Me” (ibid. 4:23), “and we shall sacrifice to Hashem our G-d” (ibid. 5:3), and “go sacrifice to your G-d” (ibid. 8:21).

The first service of Hashem in the form of korbanos was actually performed by the Pesach-sacrifice in Egypt, and the first national achievement after the giving of the Torah was the Mishkan where they would serve Hashem with offerings. We learn therefore the principle that after being delivered from affliction or from peril, the first reaction should be to bring offerings to Hashem.

Even before, it is proper to make vows to sacrifice to Hashem. “I beseech You, I will offer to You the sacrifice of thanksgiving.… I shall pay my vows unto Hashem” (Tehillim 116:16-17). Sefer Vayikra, therefore, which follows Sefer Shemos (which contains the entire narrative of the Exodus from Egypt), properly begins with the outstanding subject of sacrifices to Hashem.

Although the korbanos have many purposes and many lessons, the first of all the intentions is the expression of gratitude; and the foremost is the gratitude for the Exodus from Egypt. Thus Noach offered sacrifices when he survived the Flood (Bereishis 8:20), and Jacob (ibid. 28:20) vowed offerings for his deliverance from adversity.

Before beginning on the subject of sacrifices, mention must be made of the opinion of the Rambam (Moreh Nevuchim 3:32). He declares that because at that time men were accustomed to the practice of sacrificing to images, Hashem’s plan was to substitute sacrifices to the true G-d in the place of the idolatry of the nations: “He transferred to His service that which had formerly served as a worship of creatures or of imaginary things.”

But once these sacrifices to Hashem have become Torah, they remain Torah forever, even after all the nations have discontinued the practice of sacrifices. It thus becomes included in the principle: “The Holy One, blessed is He, desired to bestow merit on Israel; therefore He increased for them Torah and mitzvos” (Makos 23b).

But even without the Rambam’s explanation (or in addition to his explanation) there are important and eternal lessons to be gained from the korbanos, and that the practice of these commandments bestowed excellence of intellect and character on our nation. Thus the loss of the Sanctuary was not only the loss of the many mitzvos which the sacrifices provided, but it was also a loss of great opportunities for perfection of mind and character available because of the Beis HaMikdash.

But the impression the service of the Sanctuary created in the minds and souls of the nation never went lost, and continues forever as part of the national heritage. The words of the Torah that describe the Sanctuary service continue forever to be read and studied, and thus our nation gains part of the benefits the Avodah was intended to provide.

Compiled for The Jewish Press by the Rabbi Avigdor Miller Simchas Hachaim Foundation, a project of Yeshiva Gedolah Bais Yisroel, which Rabbi Miller, zt”l, founded and authorized to disseminate his work. Subscribe to the Foundation’s free e-mail newsletters on marriage, personal growth, and more at www.SimchasHachaim.com.

For more information, or to sponsor a Simchas Hachaim Foundation program, call 718-258-7400 or e-mail info@SimchasHachaim.com.

About the Author: The Rabbi Avigdor Miller Simchas Hachaim Foundation, a project of Yeshiva Gedolah Bais Yisroel, was founded and authorized by Rabbi Miller to disseminate his work. Subscribe to the Foundation’s free e-mail newsletters on marriage, personal growth, and more at www.SimchasHachaim.com. For more information, or to sponsor a Simchas Hachaim Foundation program, call 718-258-7400 or e-mail info@SimchasHachaim.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Vayikra: The Sacrifice Of Thanksgiving”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
France Jew in a French synagogue talks about rising anti-Semitism.
Israel to Ease Absorption, Employment for Immigrants from France
Latest Judaism Stories
Rabbi Avi Weiss

Yitzchak thought the Jewish people needed dual leadership: Eisav the physical; Yaakov the spiritual

Weiss-112114-Sufganiot

According to the Sefer Yetzirah, the nature of the month of Kislev is sleep.

Teller-Rabbi-Hanoch-NEW

Though braggarts come across as conceited, their boasting often reflects a low sense of self-regard

Nimchinsky-112114-Learning

Not every child can live up to our hopes or expectations, but every child is loved by Hashem.

Leaders must always pay attention to the importance of timing.

While our leaders have been shepherds, the vast majority of the Children of Israel were farmers.

Maimonides himself walked and prayed in the permissible areas when he visited Eretz Yisrael in 1165

If a man dies childless, the Torah commands the deceased’s brother to marry his brother’s widow in a ceremony known as yibum, or to perform a special form of divorce ceremony with her known as chalitzah.

Dovid turned to the other people sitting at his table. “I’m revoking my hefker of the Chumash,” he announced. “I want to keep it.”

Ever Vigilant
‘When Unworthy, One’s Number Of Years Is Reduced’
(Yevamos 50a)

Question: My young daughter was recently diagnosed with autism. She does not function well socially and is extremely introverted, but we have noticed that she reacts very well to small animals. We reported this to her therapist who suggested that we get a dog or cat as a pet. We know that most religious people frown upon having pets, but we hate to see our daughter suffer and want to do anything that would make her happy. Would it be okay to own a pet in the circumstances we described?

Her Loving Parents
(Via E-Mail)

Ramban interprets Korban as self-sacrifice, each Jew should attempt to recreate Akeidas Yitzchak.

Dr. Schwartz had no other alternatives up his sleeve. He suggested my mother go home and think about what she wanted to do.

Why does Lavan’s speaking before his father show that he was wicked? Disrespectful, yes. Rude, certainly. But a rasha?

We find that in certain circumstances before the Torah was actually given, people were permitted to make calculations as to what would better serve Hashem, even if it were against a mitzvah or aveirah.

More Articles from Rabbi Avigdor Miller
Miller-Rabbi-Avigdor

“When I proclaim the name of Hashem, give greatness to our G-d (32:3). When we hear a berachah, it is proper to exclaim “Baruch Hu u’Baruch Shemo” (“He is blessed and His name is blessed”) when Hashem’s name is pronounced. But much more is intended. The mention of that most important word (in any language) should evoke the greatest reverence and love and devotion. How much should we exert ourselves in this function?

Miller-Rabbi-Avigdor

We live in an age of conveniences – and dangers. Our affluence presents dangers to our quest for spiritual perfection, which the Torah cautions against and which Rabbi Avigdor Miller elaborates on in Parshas Vayelech.

“The life and the death I have given before you…in order that you should live, you and your seed.… And you shall choose life” (30:19). “Choosing life” is one of the highest accomplishments (Shaare Teshuvah III:17). This means that not only does Hashem allow us the free will to choose (a principle that materialist psychologists deny), He also gives us the information that we possess free will.

Many passages in the Torah appear at first glance to be repetitious. Often, each iteration has a unique and deep message. Rabbi Avigdor Miller, zt”l, finds such a case (in the passage of the Blessings and Curses) in the Torah’s instruction to keep Hashem’s commandments and walk in His ways.
Also in the passage of the Blessings and Curses, Rabbi Miller highlights the great blessing of a long life.

The Talmud asserts that the rebellious son of the verse below never existed and never will. Nonetheless, the Torah relates this law to advise parents in the most difficult of issues – raising children. To Rabbi Avigdor Miller, zt”l, the law and its lessons help reveal Israel’s greatness.

Moshe’s blessing to the nation of Israel is interesting in that a similar blessing, which Hashem had given Avraham and Yizchak, had already been fulfilled. Rabbi Avigdor Miller, zt”l, observes that among the greastest blessings is abundant offspring, and therefore this blessing was particularly auspicious – even the third time around.

In the confrontation between Israel and Midian, the Torah reveals the great void of virtue that separated the two nations. While Israel had fallen to great depths in the challenge of the Peor, Rabbi Avigdor Miller, zt”l, points out that it had risen again to great heights in the ensuing battle against a nation steeped in immorality.

“Pinchas Ben Elazar Ben Aharon the kohen turned away my wrath from upon the sons of Israel by his zeal for my sake in their midst; and I did not bring destruction upon the sons of Israel because of my jealousy. Therefore, say, behold, I give to him my covenant of peace” (25:11-2). This is a special proclamation of acclaim. Though Moshe certainly approved of Pinchas, Hashem here teaches the necessity to render public recognition to the righteous.

Printed from: http://www.jewishpress.com/judaism/parsha/vayikra-the-sacrifice-of-thanksgiving/2012/03/22/

Scan this QR code to visit this page online: