'We must refuse to obey g-d's decree of exile!', Chabad Russia boasts
The Rebbe concludes: although G-d ordained exile, the Jewish people do not obey this decree, but turn exile into Liberation!
Obey without questions
This week we are starting the book "Vaikra", known as "The Cohen Teachings." It describes in detail all the details of the service in the Sanctuary, where the main work was sacrifices. One of the interesting points in the topic of sacrifice is the repeated phrase "pleasant aroma of G-d", which is found in this chapter and in many other chapters (both earlier and later in the Torah). What does this phrase mean and why is it mentioned in connection with sacrifices? What is the indication for us?
RASHI explains it this way: "I've been pleased since I said, and My will has been done." The comments to RASHI say that he wants to refute the erroneous idea so that we do not think that G-d enjoys the physical smell of sacrifices, as if G-d enjoyed the smell of barbecue in the Temple.
The Rebbe King Moshiach does not accept this explanation, arguing that then Rashi should have explained it the first time this phrase was used in the chapter "Noah"! There was even more opportunity to make a mistake, because the verse says: "And G-d smelled a pleasant aroma," as if G-d had a nose and smells it... And there RASHI doesn't say anything!
It must be said that the intention of the Torah (and RASHI) is completely different. What is the inner meaning here and what can we learn from this about attracting Liberation?
The Rebbe explains that it is clear that the intention of the Torah with a "pleasant aroma" is a divine pleasure and delight as a result of making a sacrifice. Therefore, RASHI did not have to explain this in the chapter "Noah", because every reader understands that Noah offered sacrifices to express his gratitude to G-d for salvation from the Flood. Of course, these feelings, which expressed his gratitude, were pleasing to God.
The linguistic difficulty that RASHI explains begins in our chapter, where the command to sacrifice is mentioned. RASHI comes to the aid of a five-year-old child who does not understand the peculiarity of the commandment of sacrifice, unlike the other commandments of the Torah. Why does the Torah call it a "pleasant aroma"? Doesn't the imposition of tefillin or the observance of Saturday give pleasure to God? Is kosher food and compliance with the laws of purity less important than making sacrifices? What is so special about the commandment of sacrifice that it pleases the Creator?
RASHI explains it with the words: "I said, and My will was done." The commandment of sacrifice opens up something new and unique in the fulfillment of the commandments, which we have not seen before, and this is what has a "pleasant smell"!
Many commentators (in fact, almost all) try to explain the reason for the sacrifices and why animals and birds should be brought to the altar, which sounds (especially in our generation) absolutely pagan. RASHI, whose purpose is to help us understand these simple things, doesn't say a word about it, which seems strange, doesn't it?
Here we see a deep meaning in RASHI's words. He hints to us that there is really no reason to bring animals to the altar and there is no deep intention to burn the birds! G-d wants us to offer sacrifices only because "I said, and My will was done!" No explanation, no reason, no goal; rather, just because G-d commanded it! That's what the Torah means by "pleasant aroma" when a Jew brings an offering that sounds strange, just because G-d commanded it, this obedience and inner submission causes G-d great pleasure, more than any other commandment!
When you don't have to obey
The question is, how is sacrifice different from commandments that have no reason either? That's exactly what RASHI explains. The fulfillment of such commandments can be in two ways:
1) A person fulfills a commandment that he does not understand, because in this way he instills deeply "reverence for G-d" that he needs to unconditionally obey G-d, whether he understands it or not. The fulfillment of such commandments shows that there is some benefit to man. He rises above the limitations of rational thinking so that his connection with the Creator is limitless. He still wants to get something by fulfilling the commandment, even if it is a pleasure or a spiritual reward.
2) A person fulfills these commandments because there is no "I." The existence of a person is reduced to zero, and he fulfills the commandment solely because he was told, without taking into account any benefit or reward that may be obtained.
That's what RASHI emphasizes: "I said, and My will was done." The will of God is fulfilled as if by itself, without any connection with the existence of a person who fulfills the commandment, and this is an advantage that exists only with sacrifices.
Based on this, says the Rebbe, another simple question will be answered. Why is the phrase "pleasant aroma" used in the Torah only for burnt offerings, bread offerings and peace offerings, and not for a sacrifice for sin, guilt or sacrifices of thanksgiving?
The answer is: a sacrifice for sin, a sacrifice for guilt and even a sacrifice of thanksgiving are sacrifices from which a person benefits. The first two redeem him, and the third expresses gratitude for the miracle that happened to him (as well as Noah's). That is why the Torah does not call them a "pleasant aroma" because they lack the feeling that a person does it solely to fulfill the will of the Almighty.
During the Hasidic feast on Saturday of the chapter of "Tsav" in 5742, the Rebbe made a stunning statement that also concerns us. All this is beautiful and good that the Almighty works miracles for us, and we thank Him, but now, in this difficult time, in which we are, when "the darkness covers the earth", and so many trials and adversity, material and spiritual, every action performed by a Jew, gives God special pleasure!
In the same year, Rebbe celebrated his eightieth birthday and noted that in the 80th chapter of the Psalms, the singer Asaph complains to God: "How long will you be indignant at the prayer of Your people?" The Jewish people are tired of the difficulties of exile. As if it was written today in connection with the current situation in Israel and the world.
The Rebbe concludes: although G-d ordained exile, the Jewish people do not obey this decree, but turn exile into Liberation!
We will finish with two short stories about absolute submission, as befits a Hasidic. On one of the tsar's visits to Siberia, one of the commanders approached him and introduced a soldier who selflessly waited for the tsar until his ears were frostbite. "Ten years of hard labor in Siberia!" the king decreed. The commander and the soldiers surrounding him were stunned. They were already jealous of the medals that they were sure they would be awarded to the soldier. Instead, such a punishment! The king explained: how could a soldier waiting for the king freeze? The very consciousness and the thought of the king should have warmed him!
Now with a Hasidic taste. Rebetsn Haya-Mushka once "complained" r. Yohanan Gordon that her father, Rebbe Rayats, had Hasidim and her husband had no Hasidim. Rabbi Gordon said: "True, the Rebbe has no Hasidic like the Rebbe of the Rayats, but the Rebbe has soldiers!" Later, when r. Gordon passed by the Rebbe, the Rebbe said to him: "Let your mind calm down, as you calmed her mind!"
Published: 07.03.2024