Maghen Abraham - Thoughts From Mayer Sasson

''…a man when he brings from among you an offering to Hashem from the animals from the cattle and from the flock shall you bring your offering.'' (1,2)

Offerings

We know that the offerings have a superior spiritual level and degree in worshiping Hashem as it is the only task that is defined as a "satisfying aroma" for Hashem whereby Hashem is pleased as His will is being fulfilled (Sifri-Parashat Shlach).

Even though by fulfilling the Mitzvoth and committing other deeds we also perform the will of Hashem but we do not reach quite as high spiritual elevation, as by bringing fire offering, upon which the Torah states that it generates a pleasing and satisfying aroma and fulfills the purpose of creation.

We need to contemplate and make an effort to understand the deeper meaning derived from bringing offering to the extent that it is one of the 3 fundamental pillars -Avoda- upon which the world stands.

In addition, one would ask, how is it possible that a man sinned or committed a transgression and by bringing offering to be sacrificed he is able to extract atonement for himself?

Furthermore, it is stated in the Torah that A man (Adam) that will bring amongst you - and not A man from amongst you, that will bring… which is the apparent way to define such a situation, as one of us brings and not we bring ourselves.

It is also worth noting that the Torah starts the verse by mentioning "A man" as a single person and ends up with saying at the end of the verse from "your offering" in the plural.

The Rambam says that a person thinks and contemplates the sin, then has an internal dialogue and further directs his attention upon the sin - and then commits the act of the sin.

Therefore, when he brings an offering to atone for himself, he needs to hold the sacrificed animal in his hand to become aware of his grave deed and then he must confesses in his mouth through speech to atone on the wrong internal dialogue that led him to the sin and finally when the sacrificed animal is being burnt he is to be mindful of the thoughts and the sinful intent he allowed to take place - and which was culminated in the sinful behavior.

It would have been appropriate that all that is happening to the animal would be applied to him, but for the sake of the good grace of Hashem, a substitution was allowed to take place and the verifying process was done upon the animal.

The main issue in the process is that a man must be regretful and express a deep heartfelt contrition to the extent that he can imagine that all that was done in the sacrificial process was supposed to be performed upon himself.

That is why a sincere good will in this process is a prerequisite and a must in this event, and if such a genuine will and intent is not there than the whole act has no value and misses the point.

How is all this applicable to our time?  The Netivot Shalom expounds on this by stating that the very purpose of the Torah and good deeds is to love Hashem with all our heart, soul and might.

A Jew needs to be willing to dedicate himself to such an extent and devotion whereby he is willing to sacrifice his own selfish bad habits and inappropriate intentions, weak character traits as well as unwholesome addictions, tendencies and all animalistic-like cravings and lustful-like conduct in his own thought process and must subdue all selfish will and activities that are not in accordance with the right conduct and moral values stated in the Torah.

By doing so a Jew in fact takes the part which is inappropriate within himself and discards of it, rejects it and finally eradicates it from his being and burns away all selfish incorrect cravings and propensities that were part of him.

By doing so one really commits the act of sacrificing that allows for a clean slate.  This is the reason the verse in its beginning says "A man when he brings offering from amongst you" which means from within himself he is willing to do away with all that is going to distance himself from Hashem and he prepares an environment in which Hashem can dwell within it.

However, if his heart lacks sincere and true will, as well as genuine intentions then the Torah says this is your own artificial sacrifice, as your heart was not in it and cannot be counted as genuine and is not a pleasing aroma to Hashem.

May we all be willing to do away with the thoughts that we know to be inappropriate and destructive, and restrain ourselves from hurtful speech and stop all deeds we know to generate evil outcome.

Shabbat Shalom!!!

Mayer Sasson