In Parshas Metzora, the Torah describes the korbanos that a metzora brings on the eighth day after he is purified. The typical metzora offers three sheep: one as a korban asham, one as a chatas and one as an olah (14:10). But a metzora who is poor and cannot afford to bring three animals instead offers one sheep as a korban asham as well as two birds, one as a chatas and the other as an olah (14:21-22). Chazal (Yoma 41b) derive from the extra word "zos – this shall be" that a wealthy metzora who offers a poor man’s korban does not fulfill his obligation. Only a poor metzora may bring the lesser korban.
There are two important lessons that this halacha highlights. First, the atonement of the metzora is not dependent on the size of the korban he brings. Rather, the Torah accords equal value to the larger korban of the wealthy metzora and the smaller korban of the poor metzora. In a similar vein, Chazal point out (Menachos 110a) that the Torah uses the phrase rai’ach nicho’ach (a pleasant smell) to describe both an animal offering and a bird offering to indicate that whether a person offers a large korban or a smaller one is immaterial; the key is that his intention should be l’sheim shamayim – his heart should be directed toward heaven (see Rashi, Vayikra 1:17).
The Ramchal comments (Mesilas Yesharim, chapter 26) that every person is capable of achieving the middah of chassidus, that is, to act in a way that is pleasing to the Creator – la’asos mah sheyaish nachas ruach l’yotzro bo. But since people and their life circumstances vary, their expression of chassidus will be different. Nevertheless, a simple person can achieve the same level of chassidus as the greatest talmid chacham as long as he serves Hashem to the best of his ability. For this reason, the smaller korban of the poor metzora has the same value as the larger korban of the wealthy metzora since each korban fulfills the obligation of its owner.
Despite the fact that the smaller korban of the poor metzora is acceptable for him, the wealthy metzora may not use it to fulfill his obligation. He must bring the larger korban. Why is that? The Chofetz Chaim explains that since the wealthy man can afford to give more, he is expected to do so, and he may not discharge his obligation with less. This idea is relevant not just in the realm of korbanos, but in all of one’s avodas Hashem. The more intelligence, talent and resources a person has, the more that is expected of him.
At the end of Parshas Ki Savo (29:3-8), when Moshe Rabbeinu takes leave of Klal Yisrael after forty years in the desert, he tells them, "Hashem did not give you a heart to understand and eyes to see and ears to hear until this day…And you shall safeguard the words of this covenant and fulfill them." What is the connection between Moshe’s two statements? Rashi explains that Moshe was saying that a person does not fully understand his teacher’s way of thinking until forty years. Therefore, Hashem was not particular with you until this day. But now that you have gained a more complete understanding of Hashem’s will after forty years, He will be stricter with you. Be careful to keep all of the mitzvos properly because from this point on, you will be held fully responsible for them. The greater a person’s understanding, the more that is expected of him.
This is one of the messages that Hashem shares with Klal Yisrael at the time of yetzias Mitzrayim. The posuk says, "This month (of Nisan) shall be for you the beginning of the months; it shall be for you the first of the months of the year" (Shemos, 12:2). Why does Hashem emphasize that Nisan will be "for you" the first of the months of the year? The Sforno explains that Hashem was saying that from now on, after your redemption, the months will be yours to do with them as you choose. As long as you were enslaved, you were beholden to others. But now you start your "existence of free choice" – metzius’chem ha’bechiri.
Freedom is certainly a privilege. But it comes with a sense of responsibility. A slave cannot set goals for himself; he cannot aspire to greatness or accomplishment. He is controlled by his master’s will. But a free man can chart his own destiny. He has the power to choose whether to pursue his material desires or to live an elevated existence, whether to be satisfied with doing the minimum or to try to accomplish the most he possibly can. It is up to him to make something of himself.
At the time of yetzias Mitzrayim, Hashem exhorted Klal Yisrael to use their newfound freedom properly. And every year, as we approach the yom tov of Pesach and zman cheiruseinu, we are called upon to re-evaluate whether we are truly living up to that mission.
More divrei Torah from Rabbi Koenigsberg