2020/5780
Parashat VaYikra opens by describing the Korban Olah of an individual, and the Torah states that if one follows the correct procedure, “VeNirtzah Lo LeChapeir Alav,” “And it shall be found pleasing on his account, to atone for him” (VaYikra 1:4). The idea of Ritzui, of pleasing Hashem through His service, is central to the concept of Korbanot. In an age lacking Korbanot, however, we are forced to look elsewhere for Ritzui. Where may it be found?
We are accustomed to the idea of “UNshalemah Pharim Sefateinu,” “And we shall make up for bulls with our lips” (Hoshei’a 14:3). We are also acquainted with Reish Lakish’s idea that “Kol Ha’Oseik BaTorah Ke’Ilu Hikriv Olah Minchah Chatat Ve’Asham,” “All who study Torah, it is as if they brought [Korbenot] Olah, Minchah, Chatat, and Asham” (Menachot 110a). Indeed, Rambam (Sefer HaMitzvot Asei 5) regards Tefillah and Talmud Torah as the two “Yichudim,” “specific applications,” of the otherwise general Mitzvah of Avodat Hashem.
There is another avenue mentioned by Chazal, however, for the achievement of Ritzui. The Midrash (Tanchuma Yitro 16) states, “Rabi Nechemiah Omeir Chavivin Yisurin SheKeSheim SheKorbanot Meratzin Yisurin Meratzin,” “Rabi Nechemiah says, suffering is beloved, for just as sacrifices atone, suffering atones.” He proves this from the Pasuk, “VeHeim Yirtzu Et Avonam,” “And they shall atone for their sin” (VaYikra 26:23), taken from the Tochachah, a long description of all the suffering which will befall Bnei Yisrael should they choose to sin. Rabi Nechemiah continues: “VeLo Od Ela SheHaYisurin Meratzin Yoteir Min HaKorbanot SheHaKarbanot BeMamon VeHaYisurin BeGuf,” “And furthermore, suffering atones more than sacrifices, since sacrifices are monetary and suffering [affects] the body.”
The past few weeks can be aptly described as a confluence of Torah, Tefillah, and Yisurin. The plague of Covid-19 has assailed our community, and even those who have not suffered physically have suffered emotionally from isolation and quarantine. At the same time, a flourishing of Torah is all around us: for every Shiur canceled, two virtual Shiurim have sprung up in its place, and spontaneous Mishnah initiatives and Zoom-vrusas are commonplace. In the area of prayer, the cessation of Tefillah BeTzibbur is certainly painful, but many are achieving heightened levels of Kavanah now that the time rush inherent in communal prayer has fallen by the wayside. Tehillim sessions and fast days have also swept our community.
For reasons unbeknownst to us, Hashem has made it our lot to meet with suffering. We will never know the calculations of HaKadosh Baruch Hu, the Kavshei DeRachmana; we will never comprehend the logic of viruses and diseases, of pain and death. “Theirs not to make reply, theirs not to reason why,” in the words of Tennyson. And yet, we can appreciate that besides for the Ritzui inherent in suffering, Covid-19 has spurred our community in a positive direction. In the areas of Torah and Tefillah, beyond merely Yisurin, we are achieving more Ritzui than ever before. It is only the realm of Korbanot which eludes our grasp. May it be the will of Hashem that it elude us no longer, and that we may finally come face to face with the prophecy of Yishayahu: “Bila HaMavet LaNetzach UMachah Hashem Elokim Dimah Mei’Al Kol Panim VeCherpat Amo Yasir Mei’Al Kol Ha’Aretz Ki Hashem Dibeir Ve’Amar BaYom HaHu Hineih Elokeinu Zeh Kivinu Lo VeYoshi’einu Zeh Hashem Kivinu Lo Nagilah VeNismecha BiYeshu’ato,” “He will swallow Death forever, and Hashem will wipe the tears off of every face and the shame of His nation he will remove from upon the entire land, for Hashem has spoken. And it will be said on that day, ‘Behold, this is our God, we hoped for him and He has saved us; this is Hashem, we have hoped for Him, let us rejoice and be happy in His salvation’” (Yishayahu 25:8-9).