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אשר נשיא יחטא ועשה אחת מכל מצות ד' אלקיו אשר לא תעשנה בשגגה

When a ruler sins and commits one from among all the commandments of Hashem that may not be done – unintentionally. (4:22)

The other pesukim (addressing private and communal sin) begin with the logical v’im, if (someone sins). Concerning the Nasi, the Torah begins with the word asher, which means when (a Nasi sins). Why, concerning everyone else, it is “if” and regarding the Nasi, it is “when”? It is almost as if the Torah is implying that, for the Nasi, sin is inevitable. It is only a question of when it will occur. Rashi quotes the Sifra that teaches that the word asher alludes to ashrei, fortunate, implying that a generation whose leader sins and seeks atonement for his error is…

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אדם כי יקריב מכם קרבן לד'

When a man among you brings an offering to Hashem. (1:2)

Korbanos are a medium for bringing one closer to Hashem. Hence, (we use) the term korban, which is connected to karov, near. The various korbanos comprised one aspect of the person’s atonement process. Once he recognizes and acknowledges his sin, states it and acts remorseful, he is now able to commence the journey toward penance and forgiveness. As part of the teshuvah process, he offers a korban which is sacrificed on the Mizbayach, Altar, with the understanding that, what takes place concerning the animal, really should have happened to him. The realization of the chasm created by his lapse in…

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אדם כי יקריב מכם קרבן לד'

When a man among you brings an offering to Hashem. (1:2)

The underlying concept of korbanos, ritual offerings, is shrouded in deep, esoteric wisdom. The early commentators – such as Rambam, Ramban, Ibn Ezra – each presents his individual approach and opinion concerning the efficacy and purpose of korbanos. For our purposes, I will cite from the Ramban’s commentary to the beginning of the parshah: “Since the actions of humans are consummated through thought, speech and action, Hashem commanded that, when a person sins, he shall bring an offering. He shall place his hands on it, corresponding to the action component of his sin. Then he shall confess his sin, verbalizing…

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אשר נשיא יחטא

When a ruler sins. (4:22)

Rashi explains the word asher, as related to ashrei, fortunate: “Praised/fortunate is the generation whose leader is bold/courageous enough to offer penance/korban/offering for his shegagah, inadvertent sin; kal v’chomer, how much more so, if he is prepared to show remorse/ regret over his willful sin.” It is a rare leader who does not conceal his error, who does not hide behind his exalted office, often denying that he committed an error in judgment or had a lapse in his spiritual relationship with Hashem, one who proclaims, Chatasi, “I have sinned.” This is unfortunately a rare phenomenon, but this alone is…

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ואם זבח שלמים קרבנו

If his offering is a feast peace-offering. (3:1)

A Korban Shelamim is unique in that it is self-motivated, brought voluntarily, because a person has been moved to express his gratitude to Hashem for favors granted, and to enhance his closeness with Him. Shelamim is derived from shaleim, wholeness, perfection and shalom, peace. It increases good will, since so many people – the Kohanim, the family and friends of the donor – participate in its consumption. Ramban focuses on the relationship of the Shelamim with sheleimus, wholeness. He observes that the donor who offers a Shelamim is doing so freely, not to atone for an infraction on his part….

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אשה ריח ניחוח לד'

A satisfying aroma to Hashem. (1:9)

The service comes to its conclusion as the aroma of the offering rises up in smoke to Hashem. This pleases Hashem because, as Chazal (Sifra, cited by Rashi) explain, “I have spoken, and My will has been carried out.” Hashem certainly is not into aroma, nor does He require offerings. We do not understand the esoteric rationale behind korbanos, offerings. We do understand, however, that when Hashem commands – we respond by executing to His will. What could be more pleasing than having one’s will carried out to perfection. Indeed, the Talmud (Menachos 110a) teaches: “The term ishei reiach nichoach…

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ואם נפש אחת תחטא בשגגה מעם הארץ

If an individual person from among the people of the land shall sin unintentionally. (4:27)

The sin-offering of a yachid, individual, which is brought for an inadvertent sin (for a mitzvah whose intentional prohibition carries the punishment of Heavenly excision, kares), is always a beast (female goat or sheep) and does not vary up and down (oleh v’yoreid) according to the wealth or poverty of the one who sinned.  The Sefer HaChinuch explains the shoresh ha’mitzvah, root of the commandment, as in all korbanos, to abase and bring the sinner to humility over the sin which he committed.  As Shlomo HaMelech says in Mishlei (16:18), “Pride precedes destruction, and arrogance comes before failure.”  Humility is…

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והיה כי יחטא ואשם והשיב את הגזילה אשר גזל

So it shall be when he will sin and become guilty, he shall return the robbed item that he robbed. (5:23)

The thief brings his guilt-offering only after he has appeased the victim by returning the stolen goods.  Hashem’s forgiveness follows after the thief has made his peace with his victim.  Everyone wants to be observant, repent and return to good, spiritual standing.  Hashem is not interested in pardoning one who has no respect for the feelings of his fellow Jew.  Furthermore, one who steals indicates that he has no faith in Hashem’s ability to provide for his needs.  By his very actions, such a person demonstrates that he is more concerned with his own needs than with the feelings of…

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אדם כי יקריב מכם קרבן

When a man among you brings an offering. (1:2)

The word korban is derived from karov, close/near.  A korban brings us closer to Hashem.  The Navi Hoshea (6:6) states, “For I (Hashem) wanted chesed, acts of lovingkindness, and not a korban.”  Chesed is being presented as being on par with korbanos, but also as being better than korbanos.  Chesed brings about atonement, but chesed has an advantage that exceeds the korban effect.  Maharal (Nesivos Olam/Nesiv Gemilus Chassadim) explains that chesed elevates a person, granting him a higher level of spirituality, while a korban does not.  As Horav Tzvi Kushelevsky, Shlita, puts it: “Chesed elevates a person above his natural…

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אדם כי יקריב מכם קרבן

When a man among you brings an offering. (1:2)

Unlike pagan offerings and the “dogma” surrounding that form of worship, korbanos which are mandated by Hashem are not meant to influence the Almighty.  Pagan sacrifice was meant to appease their pantheon of gods and other imaginary idol figures.  Humans were taught to believe that by offering various forms of sacrifices to the gods, they would succeed in dissipating his anger.  How fortunate are we that we have been blessed with minds that comprehend that such an idea is ludicrous. When we distance ourselves from Hashem through sin, we must seek an avenue of return, a medium for narrowing the…

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