Korbanos: Their Meaning and their Message

Maharal: True and False Existence

Much of Chumash Vayikra is devoted to the subject of korbanos (offerings). Beginning with the early commentators, we encounter lengthy discussions as to how to understand the purpose of korbanos within the Divine program of Torah living.[1]

A most profound approach to the realm of korbanos is found in the writings of the Maharal.[2] It is the nature of the physical world that it allows a person to look at himself as an independent existence, detached from Hashem Who is the Source of all existence and thus the only True Existence. This detached self-image will naturally lead into a view of how a person should lead his life and what he should be striving to attain. In this regard, every important decision about a person’s life flows from this key question. To this end, the offering up of a korban serves to express and embed the idea that all existence – including his own – is secondary to that of Hashem. This awareness, which allows a person to avoid leading a detached existence, instead attaching himself to his Creator, thereby coming closer to Him, is the purpose of a קרבן – korban, which derives from the word קרוב – close.

Beyond the Beis Hamikdash – Reyach Nichoach

As the above idea clearly implies, the full ramifications of the idea that is expressed and reinforced by bringing a korban should extend well beyond that particular experience. For a person’s recognition of his life as a deriving from the will of Hashem, the Primary Existence, will naturally have bearing his relationship to that will as expressed in the mitzvos of the Torah. Awareness of the nature of one’s existence will dictate one’s view of how that existence should be led. In this regard, offering a korban assumes full meaning within the broader picture of elevated Jewish living that it engenders. In this vein, the commentary Maaseh Hashem[3] explains most beautifully a phrase which appears constantly within the context of korbanos: “רֵיחַ נִיחֹחַ – a pleasing aroma.” Why is this aspect of the korban repeatedly emphasized? He explains that an aroma of something is not yet the thing itself, but it serves as an indication that it is coming. So, too, the offering of a korban should serve as an “aroma” of things to come – a more elevated spiritual and moral trajectory for the way one leads one’s life.

Prayer as Avodah

In this light, we can understand the idea that, in the absence of korbanos, the role of avodah is fulfilled through prayer.[4] On the face of it, offering a korban and praying, while both important religious pursuits, do not seem similar at all. However, when we appreciate that the basis of korbanos is recognizing that our existence is totally dependent upon – and secondary to – that of Hashem, we will see that this profound truth is what permeates our prayers as we ask Hashem – the Ultimate Existence and Source of all blessing – to provide for our needs. Indeed, one may say that the prayer experience also involves the offering up and nullification of a certain existence, namely, the false egotistical existence which can try and insinuate itself into our consciousness. However, unlike a korban, when this false existence is shed, it can then be replaced by our higher existence as part of Hashem’s world.

Bowing Out and Standing Tall

This fundamental idea is encapsulated in the act of bowing during Shemoneh Esrei, the three stages of which are nothing less than world-changing. The word "baruch" means “Source of blessing,” and it also mean “increase,” for when we recognize Hashem as the Source of all blessing, we thereby increase His presence in the world. Therefore:

·      As we say “baruch,” denoting an increase of Hashem’s presence in the world, we bend our knees, thus diminishing our own vain stance.

·      When we proceed to say “Atah”, addressing Hashem directly, we bow even more to allow Hashem into the world.

·      When we then say Hashem’s name, we rise up, but not to where we stood previously. Rather, having bowed out of our false world, we rise up in Hashem’s world. For indeed, it is in that world that we stand tallest.

This awareness can literally change the way we look at everything and, like the rei’ach nichoach of a korban, should hopefully stay with us long after we have finished our Shemoneh Esrei.[5]

[1] See e.g. Rambam, Moreh Nevuchim Sec. 3 Chap. 32 and 46, Ramban to Vayikra 1:9, Sefer Hachinuch mitzvah 95, Kuzari sec. 2 chap. 26 and Akeydas Yitzchak shaar 57.

[2] See e.g. Gevuros Hashem chaps. 8 and 69, Derech Chaim 1:2 and Nesivos Olam, Nesiv Ha’anavah chap. 1.

[3] Parshas Noach chap. 27.

[4] See Berachos 26b and commentary of Rabbeinu Yonah to Avos 1:2.

[5] R’ Shneur Zalman of Liadi, Torah Ohr.