Chazal (Menachos 97a) teach, “When the Mizbayach, Altar, was extant, it would atone for man’s sins (he would offer his korban upon it). Now that we no longer have the Mizbayach, a person’s shulchan, table, atones for him.” Rashi explains that this refers to the piece of bread that he gives to guests. In other words, the tzedakah, material outreach, be it food or material support, that we render, protects us from Heavenly reciprocity for our less-than-noble behavior. The comparison between Altar and table requires elucidation – the time in which one places the meat and blood of a korban on the Mizbayach, the halachah is specific. It must be placed on the Altar. On the other hand, the alms we give to one in need has no restriction that demands one to place the alms on his table. Furthermore, the optimum manner of giving tzedakah is anonymously, so that the poor person does not feel like a shnorrer, beggar. We do everything possible to preserve the poor man’s self-esteem.
Horav Sholom Schwadron, zl, explains that the answer lies in the word nosein, he gives, in which Rashi underscores the relationship between the one who gives money and the one who gives a korban. It is not where one gives it; it is the act of giving that is defining. We now have a penetrating insight into the power of atonement evinced by korbanos. We think that it is the fire on the Mizbayach accompanied by the singing of the Leviim, the sound of the trumpets, that effects the kaparah, atonement. We bring the korban, close our eyes in deep meditation, and voila! Hashem forgives us!
Rav Sholom explains that it goes much deeper. It is the fact that he opens his wallet and purchases a korban, from which he personally will have no tangible benefit – but others will. This is tzedakah. This is giving at its apex. Likewise, today, when we no longer have the opportunity to bring korbanos, our table represents the tzedakah we give to others. Thus, it is our atonement.
The Maggid takes this further. Chazal (Yoma 5a) teach that, if no “blood” appears (from the slaughtered korban which is sprinkled on the Mizbayach), no atonement occurs. The zerikas ha’dam, sprinkling of the blood, is the primary aspect of the korban, and, hence, the atonement. Why is it necessary to have the Kohanim partake of the korban? Indeed, Chazal say (Menachos 73a) the Kohanim eat and (as a result) the owner who brought the korban achieves atonement. Furthermore, if for some reason no meat is present for the Kohanim to eat – no zerikas ha’dam occurs. Why does the Kohanim’s eating play such a critical role in the atonement?
An anecdote from the Baalei Mussar, Ethicists, explains this: “A person is prepared to give one thousand gold coins to benefit Heaven; yet, the thought of his fellow receiving even one gold coin troubles him. Sadly, we note a critical disconnect between the values of spiritual giving and the demands of interpersonal responsibility. One may generously support a yeshivah or a shul; yet, when it comes to sharing with someone who directly benefits from his possessions or resources, he hesitates or feels resentful.
This is the koach ha’nesinah, power of giving. Seeing to it that the Altar has blood sprinkled on it is insufficient. It is incumbent that the Kohanim partake of the meat, that they are satiated. Only then is he “giving.” He is now worthy of atonement.
Thus, when one shares his table with others, when he shows that it is not all about giving to large “exotic” causes and institutions, but also about caring for the individual in need, whether it is material support or emotional support, this shows that he is able to “give.” One must open his heart, as well as his hand, in support of both the large and small, the well-known and the hidden. This reflects the complete fulfillment of Torah values.
