Rabbi's Corner

In this week’s parashah, Parashat VaYikra, we read the following: “HaShem called to Moshe and spoke to him from the Tent of Meeting saying: ‘Speak to B’nei Yisrael and say to them: “When any of you presents an offering of cattle to HaShem, he shall choose his offering from the herd or from the flock…He shall bring it to the Tent of Meeting for acceptance on his behalf before HaShem…He shall lay his hand upon the head of the burnt offering that it may be acceptable on his behalf in expiation for him…and the Kohen shall turn the whole into smoke on the mizbayach (altar) as a burnt offering, an offering by fire of pleasing odor to Hashem.”’” (Sefer Vayikra 1:1-4 &9) This burnt offering is known as the “Olah” for it goes up in smoke in its entirety.  It was a mandatory sacrifice that was offered twice each day, both at Shacharit and at Mincha services in both the Mishkan and each of the Temples.  Our sages taught that the Torah’s command to burn all of the “Olah” on the altar means that Kohen received no part of this sacrifice for himself and that its entire burning upon the altar was pleasing to Hashem.  But the question which must be asked is this: Was the “Olah” really pleasing to Hashem because of its odor?  Perhaps the following Chasidic parable will answer this question:

The King’s Cabernet wines were the best anywhere.  The rich brown soil of the sun-drenched vineyards yielded plump, premium wine grapes that surpassed those of the world’s most famous chateau plantations.  However, the King’s wines were not for sale.  Instead, they were given as rewards to those fortunate few who served the benevolent monarch with extraordinary dedication.  There was one stipulation that the King made to those whom he honored: they must bring their own perfectly clean, oak-hewn cask.  Without it, they could not claim their prize.

For twenty years the King’s personal valet had served his master faithfully and steadfastly.  On the occasion of a royal banquet in honor of the King’s birthday, the King decided to pay special tribute to his trusted servant.  The King wanted all his subjects to see how even a simple servant could, with complete dedication, attain the prestige that was normally reserved only for noblemen.  The valet dutifully prepared an empty oak-hewn cask for his regal prize.  But while the cask was clean, it still had the musty aroma of the peasant wine he was accustomed to drinking.  After inspecting the cask, the King declared: “This cask is not yet fit for the royal wine.  It is clean, but its strong aroma will overcome the delicate bouquet of my royal wine.  We cannot allow that to happen!”  The valet asked: ‘Then what must I do, Your Majesty?”  “Take the cask apart, plane and sandpaper each stave until it is perfectly smooth, clean, and devoid of any trace of other wines.  Leave the staves to dry and sweeten in the direct sunlight for a week, reassemble the cask, and then you will have a perfect vessel for my wine,” replied the King.  “If my wine is mixed with anything else --- with even the slightest hint of a foreign wine --- then it could conceivably cause you harm.  But when you drink it in its intended pure state, it will benefit you!”

The faithful valet fulfilled all of the King’s instructions to the letter.  One week later, he presented his perfectly clean cask to the King who then proceeded to fill it with his rare vintage Royal Cabernet wine.  Throughout the Kingdom everyone spoke of the faithful valet, the person of utter simplicity who earned the King’s most prestigious award.

          In Likutei Moharan, 1:4.7, Rebbe Nachman of Breslov explains that being praised can be dangerous as it is liable to cause a person to become arrogant.  But when a person attributes all of his or her success to Hashem’s blessing and Divine assistance, then receiving praise will not be detrimental at all.  In the Chasidic parable, the King’s wine is symbolic of receiving praise and success.  The King’s servant is symbolic of the Kohen at the mizbayach.  Our Tradition teaches that the members of the priestly clan enjoyed status, power, and wealth.  When any other type of sacrifice was offered up on the altar, the Kohen was rewarded with specific portions of the sacrifice.  However, not so with the “Olah.”  The Torah commands the Kohen first and foremost to perform the sacrifice of the “Olah” with no thought of personal gain, i.e.- without thinking of himself.  Through the “Olah,” the Kohen has the ability to serve Hashem selflessly.  Through the “Olah,” the Kohen realizes that the ability to serve as a priest in the Beit HaMikdash (the Temple) is not due to his own talent or skill.  It is simply due to Hashem’s benevolence and love for having brought him into this world as a member of the priestly clan.

Am Yisrael has a special status with Hashem in that we are partners with H-m in the Eternal Covenant made at Har Sinai (Mount Sinai).  Although the vast majority of the People Israel are not members of the priestly clan, we must act as if we are by performing mitzvot with no ulterior motives.  By doing so we will provide a “pleasing aroma” to Hashem Who, in turn, will bring us blessing, happiness, and shalom.