devotion – The Tree of Life

motzei Shabbos: Vayikra 5783

Korban – To Draw Close

“When any of you presents an offering…”

– Leviticus 1:2, NJPS

“As an olah is an offering that “rises” towards G’d in its entirety, since the whole of the animal is being offered on the altar, so is prayer an offering of the heart which rises toward Heaven in its entirety.” – Akeidas Yitzchak on Leviticus 1:2

The Hebrew word for offering is korban. The shoresh (root word) of korban is KRV, meaning “to draw near.” Therefore, the act of bringing an offering has the connotation of drawing near to H’Shem. According to Akeidas Yitzchak, the olah offering, in particular, represents prayer from the heart, because the olah completely ascends to H’Shem. Therefore, in like manner that the entire animal brought as an olah offering is consumed on the mizbeach (altar), so too, it can be said, that our prayers of the heart ascend entirely to G-d.

Interestingly enough, the name associated with the korbanot is YHVH, the name that denotes H’Shem’s Attribute of Mercy. Since the korban is not associated with the name, Elokim that represents the Attribute of Justice, the implication is that an offering permits us to draw near to H’Shem, because of His mercy towards us. Although the world was first created with the Attribute of Justice, denoted by the name Elokim (the name of G-d that first appears in the Creation narrative), later, the name YHVH appears, because the world could not survive without Mercy (see Rashi, Genesis 1:1). H’Shem’s Attribute of mercy makes an allowance for reconciliation through atonement, by way of a korban.

Today, even without the Beis HaMikdash where offerings were brought to H’Shem, we may still rely on H’Shem’s mercy. We may even bring our own offerings to Him, in a sense, by committing to the performance of good deeds, and doing tikkun hanefesh (the rectification of the soul). By devoting ourselves to H’Shem, we, ourselves, in certain sense may become an offering. So, in consideration of making ourselves an offering, may our prayers arise like sweet-smelling incense, and find favor with H’Shem.

Torah insight: Shoftim 5781

Deuteronomy 18:1

“The levitical priests, the whole tribe of Levi, shall have no territorial portion with Israel.”

Their presence was required at the Temple, even according to a designated rotation of shifts; moreover, they were scattered amongst the territories of the tribes, in order to attend to the spiritual needs of the entire people. Thus, in acknowledgment of their devotion to H’Shem, Maimonides speaks of the optional commitment that we may take upon ourselves, to become like unto “spiritual Levites.”

afterthought: Challah

B”H

shiur for motzei Shabbos parashas Shelach 5780

“Of the first of your dough ye shall give unto the L-RD a portion for a gift throughout your generations” (Numbers 15:21, JPS 1917 Tanach). The commandment, regarding the requirement to first take from the dough being used to make bread for personal consumption, and give a portion to the kohein is given. This is to be a commandment “throughout your generations.” Specifically, as mentioned elsewhere, “the first of your dough, to cause a blessing to rest on thy house” (Ezekiel 44:30). This portion is referred to as “challah.”

It is interesting to note that symbolically, the first portion of dough represents K’nesset Yisrael, “the world’s tithe” to H’Shem (commentary on Numbers 15:20, R. Bachya, sefaria.org). The descendants of Abraham are meant to be a blessing to the world. “In thee shall all the families of the earth be blessed” (Genesis 12:3, JPS). At current, much of the world fails to see, or appreciate the Jewish people as a blessing. Yet, the tides will turn for the good, in fulfillment of prophecy. “And it shall come to pass in the end of days, That the mountain of the L-RD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it” (Isaiah 2:2, JPS).

Incidentally, today, the entire loaf of bread made from the dough in the kitchen before Shabbos is referred to as challah. Pious Jewish women will separate a small portion, symbolically as terumah, a gift or offering; although, without the opportunity to bestow this gift upon a kohein, as in the times of the Beis HaMikdash (Temple), this small amount of dough is left in the oven to bake separately. Yet, the entire loaf retains the name of the original offering; it is as if to say, symbolically, like the challah, that we ourselves should make every aspect of our lives an offering to H’Shem, for the sake of good deeds, remaining wholehearted, rather than only offering up a small part of our lives to H’Shem.