RITSS HIGH SCHOOL

PRESENTS A D`VAR TORAH

PARSHA INSIGHTS - EMOR

By Rabbi Moshe Heigh

Why should we ACCEPT the offering of a gentile and REJECT that of a Jew?

     "A person (ish), a person (ish) from the House of Yisroel...who will offer his sacrifice, for all their vows and for all their free-will offerings..." (22:18). Why is the word "ish" - "man" - stated twice in our pasuk? In the Gemara Menachos 73B and in Toras Kohanim (Sifra) 104, we are taught that it comes to include non-Jews. They are authorized to bring korbonos, sacrifices, as vows or voluntary donations. The Malbim on this Sifra points out that the first word "ish" signifies EVERY man, including a gentile. The second "ish" goes with the words "mibais Yisroel" - from the House of Israel, and it refers to Jews.

     We see that voluntary korbonos are accepted from non-Jews as well as from Jews. In fact, there are cases in which Hashem welcomes such contributions ONLY from gentiles, rejecting them if they come from members of Bnai Yisroel. How can this be so?

     The Gemara Chulin 5A enlightens us in the following way. Let us say there are two people, a Jew and a non-Jew, who both worship idols. What if they both bring korbonos to the Bais Hamikdosh? Shouldn't we reject both of them as the offerings of sinners, since gentiles are also forbidden to cast off the yoke of Heaven and serve idols? No, declares the Gemara. The non-Jew is allowed to bring his sacrifice, but the Jew is prevented from doing so. This is learned from the beginning of Sefer Vayikra, in 1:2. "A man who will offer FROM YOU a sacrifice to Hashem..." - the word "mikem" - "from you" - teaches that only some OF YOU (FROM YOU) may offer korbonos. Not all of you Jews are licensed to do so. Which Jew is excluded from this privilege? A mumar, sinful individual, is omitted. The Gemara clarifies that this distinction between an upstanding citizen and an idolater only exists by Bnai Yisroel. Regarding non-Jews, there is no difference; korbonos are received despite an idolatrous lifestyle on the part of the contributor. Remember, this is talking about free-will offerings. Such korbonos are not accepted from a Jewish idol worshiper, but are welcome from the hands of such a gentile.

     The perplexity is obvious. Why is Hashem pleased with the offering of an idolatrous gentile, but He rejects the korbon of an idolatrous Jew? Rav Zalman Sorotzkin wonders about this, and he solves the mystery in his words on 1:2 and also on today's parsha, 22:18.

     He states the question as mentioned above: "A Jew and a non-Jew, both of them idol worshipers, who brought offerings - we accept it from the gentile, but we don't accept it from the Jew!" Here is the answer given in 1:2. The non-Jew being discussed was born and educated in paganism. This is his entire upbringing, so it is quite surprising that he suddenly decides to bring a sacrifice to Hashem. A spark of sound logic has entered his brain; he is entertaining the possibility that there is a Supreme Master of the universe! Perhaps graven images are not in charge of human destiny! He makes up his mind to bring an offering in the Bais Hamikdosh in Yerushalayim, the sacred abode for the Shechina, the Divine Presence. This, in the words of the Lutzker Rav, is considered PROGRESS on the part of a heathen, an unbeliever. Perhaps, with the passage of time, this idolater will completely forsake his images. He might end up serving the Creator alone. For this reason, his korbon is accepted; it will help bring him closer to Hashem. Recall that the word "korbon" has its root in "korav", a verb which denotes coming close, approaching the emes - the absolute truth and divinity of Hashem.

     On the other hand, let us examine the case of an idolatrous Jew attempting to offer a korbon. This person was born into a Torah lifestyle, educated in authentic Judaism, and has now chosen to serve images. True, he still wishes to show allegiance to Hashem, since he is offering a korbon. But he is guilty of SHITUF - joining another perceived deity with the Master of the Universe. He has clearly strayed from the path. If we welcome his contribution to the service of the Bais Hamikdosh, his sacrifice, we are sending him a distorted message. Accepting the korbon of a paganistic Jew is condoning his attitude that one may worship Hashem plus some other force, chas v'shalom. He will be content with his approach to religion, assuming that it is fine to practice as a heathen, as long as G-d Almighty is ALSO respected and revered. However, says the Oznaim L'Torah, if we refuse his korbon until he ceases his idolatrous practices, he will get the hint. He will realize that one is not allowed to compromise, one is totally forbidden to serve Hashem together with others. He needs to make that ultimate decision - Hashem, or idols. With these thoughts, he is likely to repent, since he also wants HIS korbon to be received in the Holy Temple.

     The other reason is expressed by the Oznaim L'Torah on our parsha, 22:18. Why does Hashem approve of a gentile's korbon, even that of an idol worshiper? Rav Sorotzkin first restates an idea mentioned earlier, that this non-Jew is exhibiting faith in Hashem as the Supreme Ruler, despite his general worship of idols. If so, why not commend the sacrifice of an idolatrous Jew as well? The Oznaim L'Torah quotes the famous words of the Rama, Rav Moshe Isserles, in Shulchan Aruch Orach Chaim 156:1. "They (the gentiles) are not warned against shituf (pairing up idols with their worship of Hashem)". In other words, it seems from this Rama that the prohibition of idolatry for a non-Jew is if he EXCHANGES G-d for graven images. If he merely JOINS paganistic rites with his service of the Creator, he is not necessarily violating the commandments incumbent on him. This halacha is hotly debated (see Aruch Hashulchan who says it relates only to oaths of shituf, also see numerous sources brought in Shailos Uteshuvos V'shav Hakohen section 38), but this is what the Rama himself states, based on an earlier source. With this in mind, our matter becomes magnificently clear. A non-Jew, a ben Noach, is permitted to practice shituf according to this Rama. True, he is making a grave error in believing that idols have any power at all. But he still feels that Hashem is to be exalted and worshipped. Consequently, his korbon is accepted. On the other hand, it is well-known that a Jew is strictly forbidden to practice any form of idolatry, including shituf, a combined worship of Hashem and another god. Thus, the korbon of such a Jew is rejected.

     On this topic of SHITUF, pairing up other deities with Hashem, I once heard a brilliant insight from an outstanding talmid chacham. Shituf also exists today, albeit not in the primitive form of pagan worship. A person living in modern society might also be guilty of shituf. One who wants both lifestyles, Torah plus physical indulgence, resembles the ba'al shituf. A person who expects gratification in all its forms, spiritual purity together with worldly addictions, will eventually have to choose between the two. They are mutually exclusive. A person who idolizes wealth, constantly pursuing fleeting pleasures which can be bought with money, will find it difficult to immerse himself in Hashem's Torah. It is all a question of emphasis: bodily enjoyments must be utilized only to provide us with the strength and tranquility needed to serve our Creator, as demonstrated throughout Chazal. They must not be our central focus. Self-worship and worship of G-d do not mix.

     We see that the principles of korbonos teach Jews how to live in all generations.

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