Chasidic Insights

on the Weekly Parsha

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by Zvi Akiva Fleisher

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Ch. 1, v. 2: "Odom ki yakriv mi'kem korbon" - Rashi says that we derive from the word "odom" that just as primary man, Odom, did not bring an offering that was stolen, as he alone owned the world, so too, we should not bring a stolen offering. The gemara Sukoh 30a derives from the word "mi'kem" of our verse that a stolen object is invalid. If so, why do we need an exclusion from the word "odom"? The type of theft to which Rashi refers is not conventional theft, as that indeed can be derived from "mi'kem." We derive from the word "odom" a more subtle theft, "goneiv daas habrios," fooling people. A person can bring an offering without the proper intention. He can do this to show off to others, to publicize his beautiful robust offering. We derive from "odom" that this type of "theft" is also frowned upon. Just as Odom brought an offering only for the sake of Heaven, as there was no one else existent for part of the day that he was created, so too we should bring an offering without being "goneiv daas habrios." (Arono Shel Yoseif)

The Holy Zohar says that from the word "mi'kem" we exclude "Odom horishon." When Odom was confronted with his sin he responded that it wasn't his fault. "Ho'ishoh asher nosato imodi hee nosnoh li min ho'eitz vo'ocheil" (Breishis 3:12). When bringing a sacrifice and attempting to affect atonement, don't blame the sin on someone else, as Odom did. (Chakal Yitzchok)

Ch. 1, v. 3: "Yakriv oso lir'tzono lifnei Hashem" - A person should put the will of Hashem ahead of his own will, as per the dictum in Pirkei Ovos 2:4, "Ba'teil r'tzoncho mipnei r'tzono." When a person sins he has put his own interests ahead of Hashem's. Our verse therefore tells us that when bringing an offering one should sacrifice his own will, "yakriv oso lir'tzono," in front of Hashem's. (Nirreh li)

Ch. 1, v. 9: "Uchro'ov yirchatz bamoyim" - Even one's humbleness, symbolized by the knees, i.e. bowing and subordinating oneself, needs to be cleansed and purified, as one can have false modesty. (Rabbi Yisroel of Modzitz in Beis Yisroel)

Ch. 1, v. 10: "Ishei rei'ach nicho'ach laShem" - When is one's service a pleasant aroma for Hashem? It is when the act is done "ishei" with fire and fervour. (Rebbe Reb Ber of Mezeritch in Imrei Tzadikim)

Ch. 1, v. 11: "V'shochat oso al yerech hamizbei'ach tzofonoh lifnei Hashem" - How does one merit to be "lifnei Hashem"? It is by slaughtering "yerech, miz'bei'ach," and "tzofon." "Yerech" refers to the lust for women. "Mizbei'ach" refers to the lust for food, as the altar is a table. "Tzofonoh" refers to wealth, as per the verse "mitzofone zohov ye'eseh" (Iyov 37:22). (Rabbi Yisroel of Modzitz in Ner Yisroel)

Ch. 1, v. 11: "Tzofonoh" - How appropriate it is that the "oloh" offering has to be slaughtered in the northern area of the Mikdosh, called "tzofone." "Tzofone" also means "hidden." The "oloh" offering brings atonement for thoughts of the heart, matters that are hidden. (Shem miShmuel)

Ch. 1, v. 11: "Tzofonoh lifnei Hashem" - when one hides his good deeds, then he is close to Hashem. (Rabbi Isomor of Konskovalle in Mishmeres Isomor)


See also Sedrah Selections and Oroh V'Simchoh

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