The Torah’s Sacrificial System
The Torah reading this week discusses the laws of various sacrifices (which were brought at the times of the Mishkan (Tabernacle) and Beit Hamikdash). These sacrifices were primarily brought from certain designated animals. The animals were slaughtered, had their blood sprinkled on the mizbe’ach (the Altar), and had some of their innards burnt on the mizbe’ach as well.
The Role of the Korban Chatat
One type of sacrifice is called a Korban Chatat. This sacrifice was required to atone for any of a variety of transgressions, which meet certain criteria, given that they were done unintentionally. The Ramban explains the meaning behind bringing these sacrifices:
When one makes a mistake and is required to bring a sacrifice, the animal is slaughtered and offered on the mizbe’ach in front of him. Witnessing this impresses upon the transgressor an important lesson. The sacrifice of the animal serves as a sign, that strictly speaking, the transgressor should really have been the one to lose his life. It is only out of God’s great mercy that he merits to continue living and can atone for his misdeed in an alternate fashion.
Ramban Vayikra 1:9
A Startling Perspective
These words of the Ramban are bound to leave the reader astounded. How could it be that one could have possibly deserved to have his life taken away for a deed done unintentionally? Furthermore, the Korban Chatat obligation is not limited to actions we would have viewed as being catastrophic.
Rabbeinu Yonah on the Gravity of Sin
The words of Rabbeinu Yonah, in his work Sha’arei Teshuvah, shed some light upon this for us: One of the procedures required for proper repentance is for a person to view even his “light” wrongdoings as grave errors.
“For he shall not look at the smallness of the transgression, but rather he should focus on the greatness of the One who has issued the commandment.”
Sha’arei Teshuvah 1:38
When describing the regret that a person should have for his misdeeds, Rabbeinu Yonah says that one should think,
“How could I have forgotten the One who created me out of nothing, the One whose hand guides me constantly and protects my life every second? How could I have angered Him?”
Sha’arei Teshuvah 1:13
The Offense is Against the Creator
When we take into account the awesome greatness of God, His infinite wisdom, power and righteousness and the fact that only He is the source of all life and beings, we are introduced to a completely new picture. It is not just the deed itself, it’s the fact that a mere mortal has defied his Creator with his negligence. The one who has erred has failed to consider the boundless kindness being showered upon him constantly by his Maker, and has ignored the proper level of respect that is compulsory for such an awesome Master.
A Story of Mistaken Identity and Regret
The following (abridged) story demonstrates this concept:
The Beit Halevi (Rabbi Yosef Dov Soloveitchik) was a leading authority of European Jewry in his time. In spite of his status, when he would travel, he would dress as an ordinary person. One time when he was traveling, the hour got very late, and the snowy weather did not permit him to continue on to his destination. He searched desperately for a place to spend the night, and found a Jewish inn. After he knocked on the door repeatedly, the owner opened the door angrily. The innkeeper did not recognize the man standing in front of him, and screamed at the guest for daring to wake him up at such a late hour. The Beit Halevi begged the man to let him in, and eventually, the owner reluctantly agreed.
A short while later, a famous Hassidic Rebbe arrived and noticed the measly and unbecoming sleeping quarters that the Beit Halevi was treated to. The Rebbe recognized immediately the great man who was lying on the floor in front of him, and made a big commotion about the disrespect this great leader was subjected to. When the innkeeper realized what he had done, he was beside himself and, full of shame, he begged the Beit Halevi for forgiveness.
Realization Brings Regret
Man can behave in a certain manner, feel justified, and not realize that he did any wrong. But when he realizes towards whom it was he behaved that way, even if unintentionally, he could become filled with unparalleled shame.
Lesson from the Korban Chatat: Taking Responsibility for Mistakes
We may have a hard time applying the concept of a Korban Chatat in regard to our own mistakes. This is only because we truly do not begin to comprehend God’s greatness. However, if we could adopt this perspective to some extent, we will realize how great a responsibility we have. Every misconduct on our part is a severe lack of respect towards God’s will. When it comes to transgressing the word of God, even an unintentional mistake is a severe matter that cannot be taken lightly.
By Rabbi Yitzchok Aryeh Strimber torah4every1@gmail.com
