A thought on פרשת ויקרא
"...יקריב אתו לרצונו לפני ה'..."
"...he shall bring the sacrifice voluntarily before HaShem..." (1:3)
Our Parsha opens with instructions for those who bring forth offerings to HaShem. It is clear that each person must offer his or her sacrifice willingly, as the word "offering" implies. Those who seek atonement, for example, come forth because they are indeed seeking that Divine response. Hence, the word li'rtzono - from the word ratzon or willful desire, seems unnecessary. By definition, one who is bringing an offering desires to do so, willfully. Why does the Torah add this word in our verse?The Recanati offers a surprising interpretation. He reminds us that Yeshayahu HaNavi (60:7) gives us HaShem's words about the times to come, when many will flock to the Temple in Jerusalem, bringing a multitude of offerings. HaShem says that these offerings ya'alu al ratzon mizbechi - will ascend upon My ratzon altar. Apparently, the sacrificial altar in the great Temple, and in the mishkan, was known as ratzon.It was called the place of Divine will, or desire.
What does that mean? The Recanati expounds: Shlomo HaMelech in Shir HaShirim uses the allegory of a young groom and his bride in depicting the interactive relationship between HaShem ka'va'yachol and our nation. In one verse (5:1), the young man says, "I came into the garden of my bride and I ate there." Now, you might ponder, why would HaShem be depicted with such elementary human attributes such as sniffing fragrances, sipping wine and eating delicacies?
The Recanati draws from the holy Zohar in explaining that when a king goes to visit a friend, even though the friend's home may be beneath his dignity, the king will go there as a gesture of love for his friend. In many places, the Torah depicts simple and mundane scenes and objects as the "places" where Divine encounters occurred. This is the parable of the groom in the bride's garden. Even though the image is, to quote the Zohar, not fit for the King, HaShem the King is in essence allowing His Name to be used for our sake.
We often wonder about the sacrifices, the incense, the libations and the meal offerings. We are clear that HaShem does not eat, inhale, drink or nibble on them. Yet, they comprise such a vast segment of Torah, and Jewish tradition, that we must try to understand more about them.
The Recanti emphasizes that the Torah utilizes the substance of these offerings and their accompanying images of being fragrant and pleasing Above because we need these concepts since we can relate to them at a human level. It is as if HaShem is allowing us to envision the ritual in terms which are real to us. This is the food and fragrance symbolism. This is the allegory of the groom visiting the bride's garden. And this is why the mizbeach altar was known as the ratzon, the place of desire. Even though the offerings served our needs and were for our sake, HaShem allows this process to be described as "pleasing" for Him, and fulfilling His will. The altar, thus, had a sort of nickname, the Ratzon. As our verse declares, offering are brought voluntarily and are offered forth as if they are a means of fulfilling something that people would associate with will and desire. The verse can thus be translated, "he shall bring the offering to the ratzon, in the Presence of HaShem."
Where there is a willingness, there is a Willingness. Wishing you a good Shabbos. D Fox
"...he shall bring the sacrifice voluntarily before HaShem..." (1:3)
Our Parsha opens with instructions for those who bring forth offerings to HaShem. It is clear that each person must offer his or her sacrifice willingly, as the word "offering" implies. Those who seek atonement, for example, come forth because they are indeed seeking that Divine response. Hence, the word li'rtzono - from the word ratzon or willful desire, seems unnecessary. By definition, one who is bringing an offering desires to do so, willfully. Why does the Torah add this word in our verse?The Recanati offers a surprising interpretation. He reminds us that Yeshayahu HaNavi (60:7) gives us HaShem's words about the times to come, when many will flock to the Temple in Jerusalem, bringing a multitude of offerings. HaShem says that these offerings ya'alu al ratzon mizbechi - will ascend upon My ratzon altar. Apparently, the sacrificial altar in the great Temple, and in the mishkan, was known as ratzon.It was called the place of Divine will, or desire.
What does that mean? The Recanati expounds: Shlomo HaMelech in Shir HaShirim uses the allegory of a young groom and his bride in depicting the interactive relationship between HaShem ka'va'yachol and our nation. In one verse (5:1), the young man says, "I came into the garden of my bride and I ate there." Now, you might ponder, why would HaShem be depicted with such elementary human attributes such as sniffing fragrances, sipping wine and eating delicacies?
The Recanati draws from the holy Zohar in explaining that when a king goes to visit a friend, even though the friend's home may be beneath his dignity, the king will go there as a gesture of love for his friend. In many places, the Torah depicts simple and mundane scenes and objects as the "places" where Divine encounters occurred. This is the parable of the groom in the bride's garden. Even though the image is, to quote the Zohar, not fit for the King, HaShem the King is in essence allowing His Name to be used for our sake.
We often wonder about the sacrifices, the incense, the libations and the meal offerings. We are clear that HaShem does not eat, inhale, drink or nibble on them. Yet, they comprise such a vast segment of Torah, and Jewish tradition, that we must try to understand more about them.
The Recanti emphasizes that the Torah utilizes the substance of these offerings and their accompanying images of being fragrant and pleasing Above because we need these concepts since we can relate to them at a human level. It is as if HaShem is allowing us to envision the ritual in terms which are real to us. This is the food and fragrance symbolism. This is the allegory of the groom visiting the bride's garden. And this is why the mizbeach altar was known as the ratzon, the place of desire. Even though the offerings served our needs and were for our sake, HaShem allows this process to be described as "pleasing" for Him, and fulfilling His will. The altar, thus, had a sort of nickname, the Ratzon. As our verse declares, offering are brought voluntarily and are offered forth as if they are a means of fulfilling something that people would associate with will and desire. The verse can thus be translated, "he shall bring the offering to the ratzon, in the Presence of HaShem."
Where there is a willingness, there is a Willingness. Wishing you a good Shabbos. D Fox
posted by Rabbi Dr. Fox at 1:31 AM
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