Parshat Pinchas 5778
Rabbi Jablinowitz
We read in this week's parsha the command to bring the different Karbanos. The Torah begins with the daily sacrifices of the Karban Tamid, and then moves on to the additional sacrifices brought for Shabbos, Rosh Chodesh and the festivals. When describing the Karban Tamid, the Torah uses the term Ha'Asuyah B'Har Sinai; that which was done at Har Sinai. This is an unusual term since there was no Karban Tamid at Har Sinai. Rashi explains that it might be comparing the Tamid to the sacrifices brought during the Shivas Yemei HaMilu'im, or comparing the Tamid with the sacrifices brought at Har Sinai. Either way, the term Ha'Asuyah B'Har Sinai needs to be explained; what is the connection to Har Sinai?
The Sfas Emes teaches that the term Ha'Asuyah B'Har Sinai refers to the fact that Bnei Yisrael said Na'ase V'Nishma at Har Sinai. When these words were uttered there was an establishment of the unique relationship between Am Yisrael and Hakadosh Baruch Hu. We act first and accept the commandments before we understand them. And this relationship was maintained everyday through the bringing of the Karbanos, in particular the Karban Tamid brought every day in the Beis Hamikdash. The Zohar Hakadosh teaches how the Karbanos are an expression of the closeness and intimacy between Hashem and Bnei Yisrael. The animal brought every day was the Keves. In Hebrew the letters "Kuf", "Beis", "Shin" mean to capture or to keep hidden. The Keves represents the private and special relationship we have with Hashem.
The Sfas Emes adds that when we received the Torah we were on a level of angels, as the pasuk in Tehillim states (Chapter 82, Pasuk 6), Ani Amarti Elokim Atem U'Bnei Elyon Kulchem. The commentators all learn this is a reference to Matan Torah and terms Elokim Atem and Bnei Elyon Kulchem are comparing Bnei Yisrael at that time to angels. One of the distinctions between a man and an angel is that a man is always meant to be moving forward and reaching new levels. Angels are referred to as standing; their level remains constant. And at Har Sinai Bnei Yisrael were on the level of angels and are therefore referred to as standing. The pasuk says (Shemos, Chapter 20, Pasuk 15) Vaya'amdu Merachok, and the pasuk in Devarim tells us to remember (Chapter 4, Pasuk 10), Yom Asher Amadeta Lifnei Hashem Elokecha B'Chorev. Bnei Yisrael are described as standing before Hashem at Har Sinai like angels.
Though after sinning we lost this level of Elokim Atem U'Bnei Elyon Kulchem, when performing the Avodah in the Beis Hamikdash and doing Avodah, we return to this level we achieved at Har Sinai. The Torah describes the Avodah given to Bnei Aharon as (Devarim, Chapter 18, Pasuk 5), La'amod Leshareis B'Shem Hashem. The Avodah represents a return to the level at Har Sinai. Hence the Avodah is described as Ha'Asuyah B'Har Sinai.
The Gemara in Brachos 26B teaches in the name of Rabbi Yehoshua Ben Levi that Tefillah was established to correspond to the Temidim that we no longer bring. And when we daven we stand up straight, as the Tefillah is also referred to as Amidah. Since Tefillah is done in place of Avodah, we resemble angels and stand up while davening just as the Kohanim stood while doing the Avodah. And we daven with our feet together as well, in order to appear as angels. This is all in order to return to the way we were at Har Sinai.
And the other position in the Gemara in Brachos 26B, Rabbi Yosse Bar Chanina, teaches that Tefillah was established by the Avos. Our forefathers were the paradigm of Na'ase V'Nishma; they were doing acts of kindness and mitzvos well before Matan Torah. This underscores the point that our Tefillah which replaced Avodah and was established by the Avos is intended to enable us to return to our angelic state of Na'ase V'Nishma at Har Sinai. Though we sinned soon after with the chet ha'egel, we are constantly working on returning back to the relationship established at Matan Torah. And this is why the Karban Tamid is referred to in our parsha as Ha'Asuyah B'Har Sinai.
Good Shabbos
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