Parshat Vayikra 5783
Rabbi Jablinowitz
We read in this week’s parsha about the different sacrifices brought in the Mishkan and later, in the Beis Hamikdash. The Medrash Rabbah on our parsha teaches (2,11) that when Bnei Yisrael read the pasuk (Chapter 1, Pasuk 12), ושחט אותו על ירך המזבח צפנה לפני ד', Hashem remembers Akeidas Yitzchak. Why does the halacha of slaughtering the Karban on the north side of the Mizbeach specifically remind Hashem of Akeidas Yitzchak?
The Meshech Chachmah points out that though this Halacha of slaughtering on the north side applies to all sacrifices in the category of Kadshei Kadashim, the Torah omits it from the first section dealing with an Olah brought from cattle. Only when the parsha begins to discuss a sacrifice from sheep does the Torah mention it should be slaughtered on the north side, since this category includes the Ayil, the ram, brought instead of Yitzchak. And the Meshech Chachmah (and the commentators on the Medrash) explain that this is because the word for north, צפון, also means hidden. When we recite this pasuk mentioning the צפון, Hashem thinks of the ashes of Yitzchak piled up and hidden away on the Mizbeach. Only when the צאן are introduced is צפון introduced, referencing the willingness of Yitzchak to sacrifice himself.
We still need to understand what it means that the ashes of Yitzchak are hidden and piled on the Mizbeach. In the end, Avraham didn’t sacrifice Yitzchak; he brought a ram instead. What are these ashes of Yitzchak? And further, how can a recitation of a pasuk invoke the merit of a sacrifice? This notion is also expressed in the pasuk in sefer Hoshea (Chapter 14, Pasuk 3), ונשלמה פרים שפתינו. We can compensate our inability to actually bring bullocks for sacrifices with words, or pasukim. How does this work? How can a pasuk compensate a mitzvah?
The Sfas Emes teaches that there is a difficulty in a pasuk in the very beginning of our parsha. The pasuk says (Chapter 1, Pasuk 2), אדם כי יקריב מכם קרבן לד' מן הבהמה מן הבקר ומן הצאן תקריבו את קרבנכם. The pasuk begins by stating that when one is ready to sacrifice himself, כי יקריב מכם. And the conclusion is he brings either cattle or sheep for his offering. The pasuk begins by stating that one needs to sacrifice himself and concludes by stating he brings a sheep or a bull!
This pasuk here teaches the essence of a Karban. In actuality, one needs to be willing to sacrifice himself. Avodah means to be willing to give of himself totally in the service of Hashem. The main requirement is one’s intention and willingness. In practice, though, we sacrifice an animal; an action is required. But that action is only effective when our thoughts are behind them.
When we bring a sacrifice, we don’t bring ourselves literally, but physical action is required instead. Whenwe bring a Karban we do סמיכה; we lean on the animal with all our strength. And this is to express that we’re doing an action with our physical body. But these actions need to be backed by our full intent and willingness to sacrifice. And when we don’t have a Beis Hamikdash, then we speak words; we read pasukim and recite Mishnayos that discuss different sacrifices. The act of speaking and reciting is considered as if we are bringing the sacrifices. This is ונשלמה פרים שפתינו.
The essence of Karbanos, then, is Temurah. Temurah is the idea of transferring the sacrifice we’ve committed to, from one animal to the other. One is not allowed to do this, but if he does, it works anyway. This idea is a bit strange. If it is not to be done, how come it works regardless?
It would seem that this is true since the whole notion of sacrifices is Temurah. But instead of switching one animal for another, it’s switching one’s self for an animal. As we said, one needs to be willing to sacrifice himself. And once that intention is in place, he just needs to bring an animal instead.
And the one who established this was Yitzchak Avinu. His willingness to sacrifice himself was the main point of Akeidas Yitzchak. And once this was established, his father Avraham was able to bring a ram instead. But nonetheless, it was considered as if אפרו של יצחק צבור ומונח על גבי המזבח. And the Medrash refers to it as צפון, as hidden; because the most important part of a Karban is the intention hidden within the person. And the merit of Yitzchak is with us whenever we read this pasuk teaching that the Karban is slaughtered בצד צפון של המזבח.
Good Shabbos
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