פ’ צו תשע”ט
Volume 28, Issue 2
INSIGHTS from the SEDRA
Insights from the Sedra is a project of the Scholar’s Kollel of Great Neck. It aims to provide several questions and answers about the Sedra, culled from various commentaries, including the following: Baal Haturim, Darash Moshe, Vedebarta Bam by Rabbi Moshe Bogomilsky, Torah Treasures by Dov Furer, Wellsprings of Torah by Alexander Friedman, and Kol Dodi by Rabbi Dovid Feinstein, Great Torah Lights by Rabbi Yitzchak Meir Goodman, Something To Say by Dov Wasserman, The Vilna Gaon, Growth Through Torah by Zelig Pliskin and The Call of the Torah.
זאת תורת העולה
“This is the law of the olah-offering…” (6:2)
Torah is something that ascends until the Kisei HaKavod. One who involves himself in learning the Torat Ha’Olah – it is as if he brought the korbanot directly to the Ribbono Shel Olam. (Rokeach)
There are many midrashim on this verse. However, it seems to me that when the verse says “zos” it is referring to the Torah Hakedosha. As it states in Devarim (4:44), “V’zos HaTorah asher sam Moshe lifnei Bnei Yisrael” – “This is the Torah that Moshe placed before Bnei Yisrael. The last four letters of “צו את משה לאמר” – spell תורה. Moshe was commanding them to hurry and learn Torah. (Moshav Zekeinim M’Ba’alei Tosfot)
ואש המזבח תוקד בו
“The fire of the Altar must burn throughout the night.” (6:2)
The Altar fire that was kept burning throughout the night was kindled during the day. The Altar alludes to the Jewish heart. Even when we find ourselves in situations of spiritual darkness, we must keep the Divine fire of enthusiasm for G-d, His Torah, and His commandments, always burning in our hearts. (Likutei Sichot)
אם על תודה יקריבנו
“If he offers it by reason of gratitude…” (7:12)
The accepted definition of the word “todah” is the acknowledgment of gratitude and appreciation to one who has performed a specific act. In reality, there is another concept expressed by the word todah. We may define todah as an act of admission and concession. When one confesses to another, he is in fact conveying a message of agreement with the other party’s opposing view.
The idea which connects these two contrasting approaches to the meaning of todah, whether it be an expression of gratitude, or as an act of admission, lies in the depths of man’s natural instinct. Man’s innate nature is to be independent, aspiring and eager to show that he is capable of “taking care of himself” without requiring the services of another individual. Therefore, when one expresses his appreciation and gratitude to another person, he is actually confessing and acknowledging that he really needs others. This concept which applies to every individual in his relationship with others is manifested greatly in one’s attitude toward Hashem.
Ingrained in people is the belief that “it is my strength and the power of my hand which has performed this greatness.” The ludicrous belief that man has his own power, without acknowledging Hashem as the source of all power, has misled and destroyed many. By the offering of the todah a person confesses that he is nothing without the will of Hashem. (Peninim on the Torah)
ביום קרבנו יאכל
“…Must be eaten on the day it is offered…” (7:15)
Why is it that the time allotted to eating the thanksgiving offering – an offering of lesser holiness – is limited to only one day, which is the time limit for eating the most holy offerings?
The thanksgiving offering is an expression of the donor’s gratitude to Hashem, as outlines in Tehillim 107:31-32. “Let them give thanks to Hashem for His kindness and for His wonders to mankind! Let them exalt Him also in the assembly of people and praise Him in the presence of elders.” The more the donor recounts the miracles Hashem performed for him, the more praiseworthy he is.
It is noteworthy to mention that it is from this verse that Chazal derive the institution of Birkas HaGomel, the blessing of thanksgiving offering today, when we are unable to bring sacrifices. The blessing must be said in the presence of a minyan, in compliance with “exalt him in the assembly of people.” And two men of the minyan should be scholars to comply with “in the presence of elders.” (Something to Say)
ויקרב את איל העלה
“Moshe brought forth the ascent-ram.” (8:18)
The Sages teach us that, in the absence of the holy Temple, someone who studies the laws of a given sacrifice is considered as if he had offered it up. But if the study of the laws of a sacrifice accomplishes the same thing as offering it up, why should we bother with the sacrifice itself, even when the Temple will be rebuilt?
The difference between the “virtual” sacrifice and the actual one is the effect on the world. While a sacrifice “offered up” by studying its laws elevates the person, it does not elevate the world around him. Only the physical sacrifice, which includes all aspects of creation – human, animal, vegetable, and mineral – elevates the world at large. Thus, we should always seek a practical, tangible way to apply the spiritual inspiration or insight we garner, in order for it to affect and elevate not merely ourselves, but the entire world. (Daily Wisdom)
This week’s Divrei Torah is sponsored in honor Zechariah Lichter’s Bar Mitzvah. For future sponsorship opportunities or to receive this publication, please call Steve Zuckerman at 516 652 5266 or email zkster@aol.com or Rabbi Lichter at ilichter@gns.org. Sponsorships in memory of or in honor of someone are $50.00 per issue.
