A thought on parshas VaYikra
A Thought On Parshas VaYikra
"...kol chelev la'HaShem..."
"...all of the fat is for HaShem..." (3:16)
Our parsha introduces the order of sacrificial offerings which were brought in earlier times. In instructing us about the process of burning these offerings on the altar, we are reminded that the forbidden fats, which we never eat, are to be incinerated on the altar flames. The verse captures this commandment by saying that these are "all for HaShem."
The Rambam (Ma'achalos Asuros 7:5) observes that the word chelev is used elsewhere in the Torah and TaNaCh as a synonym for goodness or richness. Even in English, we have a term - "the fat of the land" - which has that same meaning. In context, writes the Rambam, the "fat" here really means those things which have been offered up by people as a gesture of devotion and fealty to the Above. In that sense, the verse means "anything which is offered to HaShem is good."
Elsewhere, the Rambam (Isurei Mizbe'ach 7:11) adds that we derive from this verse a general principle about how we are meant to give and offer our goods to others. When we are doing a mitzva such as feeding the needy, clothing the poor, or building a house of worship, we must offer goods which are of worth and quality. This is also part of reserving the "fat" for HaShem. In that sense, our verse is extrapolated to mean everything that is good should be used in a godly manner.
* * * * *
"ki kol se'or v'kol dvash lo saktiru..."
"...but all leaven and honey you shall not offer..." (2:11)
The Rosh finds a related lesson in the above verse. We know that Chazal derive from the ban on offering leavened goods that there is no room for base urges and impulsive desire in the worship of HaShem. This is because "leaven" is a symbol for those inclinations within the mind and body which lead to decay and deviation.
The Rosh adds that honey is also a symbol for those elements of our inner life. We are often tempted by the sweetness of a beguiling opportunity, despite its decadence or dangers. There is no room for such thought and conduct in the service of HaShem, either. Rather, we orient towards the Divine with the premise that it is the best of ourselves, not the basest, which we are to offer in serving Him.
Fat chance! Good Shabbos. D Fox
"...kol chelev la'HaShem..."
"...all of the fat is for HaShem..." (3:16)
Our parsha introduces the order of sacrificial offerings which were brought in earlier times. In instructing us about the process of burning these offerings on the altar, we are reminded that the forbidden fats, which we never eat, are to be incinerated on the altar flames. The verse captures this commandment by saying that these are "all for HaShem."
The Rambam (Ma'achalos Asuros 7:5) observes that the word chelev is used elsewhere in the Torah and TaNaCh as a synonym for goodness or richness. Even in English, we have a term - "the fat of the land" - which has that same meaning. In context, writes the Rambam, the "fat" here really means those things which have been offered up by people as a gesture of devotion and fealty to the Above. In that sense, the verse means "anything which is offered to HaShem is good."
Elsewhere, the Rambam (Isurei Mizbe'ach 7:11) adds that we derive from this verse a general principle about how we are meant to give and offer our goods to others. When we are doing a mitzva such as feeding the needy, clothing the poor, or building a house of worship, we must offer goods which are of worth and quality. This is also part of reserving the "fat" for HaShem. In that sense, our verse is extrapolated to mean everything that is good should be used in a godly manner.
* * * * *
"ki kol se'or v'kol dvash lo saktiru..."
"...but all leaven and honey you shall not offer..." (2:11)
The Rosh finds a related lesson in the above verse. We know that Chazal derive from the ban on offering leavened goods that there is no room for base urges and impulsive desire in the worship of HaShem. This is because "leaven" is a symbol for those inclinations within the mind and body which lead to decay and deviation.
The Rosh adds that honey is also a symbol for those elements of our inner life. We are often tempted by the sweetness of a beguiling opportunity, despite its decadence or dangers. There is no room for such thought and conduct in the service of HaShem, either. Rather, we orient towards the Divine with the premise that it is the best of ourselves, not the basest, which we are to offer in serving Him.
Fat chance! Good Shabbos. D Fox
posted by Rabbi Dr. Fox at 7:50 AM
0 Comments:
Post a Comment
<< Home