Parshas Vayikra 5766

Commentary by Rabbi Ephraim Nisenbaum

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Sacrifices played an important role in the times of the Temple. The act of offering an animal to G-d--whether it entailed burning it completely, or partially burning it and partially eating it—-had a powerful impact on the individual and his development of a personal relationship with G-d. Some of the commentaries explain that when a person would sacrifice an animal as atonement for sin, he would imagine that the animal was being put to death in his stead. This would lead to feelings of remorse, which led to atonement.

Some of the sacrifices were brought to atone for different sins. The guilt offering (asham) atoned for certain sins such as stealing and then swearing falsely. The olah, which was totally burnt on the altar, atoned for the transgression of positive commandments. A person who accidentally transgressed sins carriying the penalty of kares, or spiritual death, brought the sin offering (chattas). The peace offering (shelamim), an optional sacrifice, was brought out of a sense of good will towards G-d. The tamid, a communal sacrifice, was brought twice each day, once in the morning and once in the evening. Other sacrifices such as the holiday sacrifices were brought on specific occasions.

Although the sacrifices were necessary for the atonement of sin, they were by no means central to atonement. We therefore find that even after the Temple was destroyed and sacrifices were no longer brought, atonement could still be achieved through Teshuva (repentance) and prayer, since these also humble a person before G-d. The Talmud says that one’s table also constitutes an altar, and the proper behavior during mealtime and hosting poor guests at one’s meals can serve as atonement.

However, after all the interpretations of sacrifice, Maimonides concludes that the real meaning behind sacrifice remains a chok, a statute beyond human comprehension. Whether the modern mind can appreciate it or not, the sacrificial order is the will of the Creator. For this reason we pray daily for the Messianic Age when the sacrificial order will again be restored as a part of the Temple service.

“…He shall split it with its feathers …and the Kohain will burn it on the Altar…” (Lev. 1:17)

Rav Yitzchak Zilberstein of B’nei Brak once witnessed a man visiting his elderly father. The elderly invalid had an unpleasant odor about him and the son plugged his nose to block the odor. Rav Zilberstein called the son over and chastised him. He cited a Midrash regarding the poor man’s bird offering, that although burning feathers emits a horrible odor, it was nonetheless offered as a “sweet-smelling fragrance to G-d.” This made the poor man feel included in the Temple, although he could not afford a more expensive offering. If the Kohain would cheerfully do his service with such sensitivity to the poor stranger’s feelings, surely a child must show such sensitivity to a parent’s feelings.

Did You Know...

Any vessel that has been used with chametz must be koshered before using it on Pesach. Materials made of metal or stone may be koshered. China, porcelain, and other earthenware may not be koshered. Although the custom is to kosher glassware the rest of the year, most authorities are more stringent for Pesach. The custom is also not to kosher plastic materials, including Teflon. Formica surfaces such as counter tops should be washed and covered before using them for Pesach. Enamel sinks must also be covered, but the custom is to also kasher them by pouring boiling water over the sink, in case part of the covering comes off.