Parshat Pinchas 5784
Rabbi Jablinowitz
We read in this week’s parsha the different sacrifices brought in the Mishkan and later in the Beis Hamikdash. Every day there was a Karban Tamid brought in the morning and the afternoon, and on Shabbos, Rosh Chodesh, and the festivals, there were additional sacrifices. This Karban Musaf typically included a Karban Chatas, a sin offering, for the day. The exception to this rule was Shabbos. On Shabbos, the Musaf just included two sheep brought as an Olah, but no Chatas. Why did the Musaf of Shabbos not include a Chatas?
The Meshech Chachmah explains this in the following manner. The Gemara Yerushalmi (Yoma, Chapter 8, Halacha 7) teaches that a Karban Olah serves as an atonement for הרהור הלב, sins of the heart. However, a Karban Chatas, atones for sins of action. The Gemara in Shabbos 150 darshens the pasuk from sefer Yeshayahu (Chapter 58, Pasuk 13), ממצוא חפצך ודבר דבר, דיבור אסור הרהור מותר; speaking about weekday matters on Shabbos is prohibited, but thinking about them is permitted. However, any Melachah, or work, is prohibited on Shabbos.
Therefore, he explains, since thinking about mundane matters is permitted on Shabbos, it is likely that one might think sinful thoughts and a Karban Olah is brought on Shabbos. But since all physical activity is prohibited, it is unlikely one will come to violate Shabbos, and therefore there is no need for a Chatas on Shabbos. Conversely, since on Yom Tov one is allowed to cook and perform other acts of Ochel Nefesh, there is a greater likelihood that one might be led into a prohibited act. As a result, on Yom Tov a Karban Chatas is included among the Musafim.
This is why the pasuk says (Chapter 28, Pasuk 10), עולת שבת בשבתו. The requirement of bringing an Olah on Shabbos is unique to the Shabbos. It’s due to the nature of what is permitted and what is not that the Karban Musaf of Shabbos is precisely an Olah.
The Ramban asks the same question of why the Musaf of Shabbos doesn’t include a Chatas. He cryptically explains that כנסת ישראל בת זוגו והכל שלום. He is referencing the Medrash in Bereishis Rabbah (11,8) where Shabbos complains before Hashem, לכולם יש בן זוג ולי אין בן זוג. All the days of the week are matched up with each other and I am left alone. Hashem responds to Shabbos, כנסת ישראל היא בן זוגך, or as the Ramban learns it, בת זוגך. Your partner is Bnei Yisrael, and according to the Ramban, this is why there is no Karban Chatas on Shabbos.
Rav Tzadok explains the words of the Ramban, but he first highlights the Gemara in Shabbos 118B, which quotes the pasuk from sefer Yeshayahu (Chapter 56, Pasuk 2), שומר שבת מחללו; he keeps Shabbos from violating it. And Chazal darshen these words as follows, כל המשמר שבת כהלכתו, אפילו עבד עבודה זרה כדור של אנוש, מחול לו. Anyone who keeps Shabbos properly, even if he worshipped idolatry like the worst idolaters, his sins are forgiven. We see from here that intrinsic to Shabbos is a great possibility for atonement, and therefore there is no need for a Karban Chatas on Shabbos. But what is the basis of this power of Shabbos?
This, he explains, is what the Ramban means. Kenesses Yisrael is the “Bat Zug” of Shabbos. We are influenced by the Kedushah of Shabbos. The holiness of Shabbos enters within us and cleanses us. The Neshamah Yeseirah is the bride, the Kallah of Shabbos. Hence on Shabbos we welcome our Neshamah Yeseirah by saying בואי כלה at the onset of Shabbos. We are preparing ourselves for the intimacy of Shabbos, our בן זוג.
This metaphor is also emphasized by the Medrash Rabbah on Shemos (25,11) which compares Shabbos to a King sitting intimately with his matron; משל למלך ומטרונה יושבת כנגדו. Anyone who passes between them and interrupts this intimacy shall be put to death. This explains why Chazal teach in Sanhedrin 58B גוי ששבת חייב מיתה. A non-Jew who keeps Shabbos is put to death. He is interrupting the intimacy between Shabbos and his bride, Kenesses Yisrael.
The peace that reigns between them on Shabbos, as taught by the Ramban, is this closeness and intimacy which continues throughout Shabbos. The Gemara in Kiddushin 39B teaches that anyone who has an opportunity to do an aveirah, and he avoids the sin, it is considered for him as if he performed a mitzvah. Rav Tzadok explains that on Shabbos we are doing the mitzvah of keeping Shabbos all day long. This is because during the week we are used to going about our business and dong Melachah. On Shabbos, our ceasing from Melachah is a mitzvah; we are constantly in a state of avoiding prohibitions and keeping Shabbos. This is the constant intimacy and constant peace between us and Shabbos. And this intimacy is the reason we don’t require a Karban Chatas on Shabbos.
Good Shabbos
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