Rabbi Ahron LopianskyKorbanos: Man's Offering of a Gift

Vayikra is the sefer that deals, to a great degree, with korbanos. In many ways, korbanos are almost a "different" type of mitzvah. Just as Torah and tefillah are miztvos, but may rightfully be considered a subsection of miztvos, so too korbanos seem to comprise a "subsection" of the world of mitzvos. Let us consider a few of the many unique features of korbanos:

• The bringing of korbanos is the first and only mitzvah described as such in the Torah, well before mattan Torah. Thus from Adam Harishon onwards, we have korbanos being brought by Adam, Kayin & Hevel, Noach, Avraham, etc. Chazal have revealed to us allusions in the pesukim to different mitzvos that the avoas performed but none of them are even remotely stated explicitly. We also find acts of kindness and hachonsas orchim by Avraham, but they are presented as general acts of benevolence, not as a specific religious act the way korbanos are.
• All mitzvos require a minimum level of kavana, i.e. a simple intent to perform the miztva. It is noble and worthy to have many other thoughts and kavanos, but the simple intent to do the mitzvah is all that is necessary. Yet regarding korbanos, the mishan mandates six(!) kavanos [although they do not invalidate the korban if not had in mind.] There is also a kavana of lishma which the absence of or corruption of may invalidate the korbon. Why this unique requirement?
• The Nevi'im berate Klal Yisroel many times for bringing korbanos while still being engaged in sin, especially injustice, etc. There is never a parallel rebuke to the effect of," why are you wearing tefillin if you are corrupt?" As a matter of fact, the Rambam in Igeres Teiman makes this point explicitly, "...but Yaravam ben Navat, of cursed memory, will be punished for the calves [idols] that he sinned with and caused Israel to sin with, and at the same time he will be punished for not sitting in the Sukkah..." Why, then, do the nevi'im excoriate Israel for performing the mitzvah of korbanos?

In order to resolve these issues we need to understand what distinguishes korbanos from mitzvos as a whole. The overarching description of mitzvos is "fulfilling the command of Hashem." It's an act of obedience, the fulfillment of one's duties [albeit one that changes and elevates the person performing the mitzvos.] But korbanos are described as a "doron - gift." The Maharal makes the point many times (see Gevuros 37, Tiferes 70) that a korban is a personal desire to connect to Hashem. The distinction between mitzvos and korbanos is like the difference between a husband supporting his wife as required by marital obligations vs. purchasing a gift as an act of appreciation and love. This is perhaps why the Torah starts its laws of korbanos with the korbanos that are voluntary, as opposed to those that are obligatory. Voluntary korbanos more completely reflect the essential nature of a korban than do those that are obligatory.

Using this perspective, we understand the reason for the unique features of korbanos. Bringing a korban is an act of bonding with HKB"H, and as such, even before there were mandated mitzvos there were korbanos, reflecting man's timeless yearning to reach out and connect to Hashem. As opposed to mandated mitzvos whose primary value lies in the performance of the mitzvah itself, when it comes to a korban the kavana is of paramount importance, much like when giving a gift where "it is the thought that counts."

It is the same point regarding the castigation of Israel for bringing korbanos whilst sinning. It's appropriate for a person to continue supporting his wife even though their relationship is strained. But if a person showers her with gifts while treating her wretchedly, it is a travesty!

This understanding of korbanos inspires us to year for the day when the Beis Hamikdash returns and we can once again offer our "gifts" / selves to Hashem. We will then go from subjects dutifully carrying out their tasks to a loved one eagerly waiting to be embraced! Bimeheira b'yameinu, amen.

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