Parasha Vayikra

Adar-II 6, 5771 ~ March 12, 2011 

by Todd Wilkof

At the end of Parshas Vayikra the Torah introduces the korban oleh v'yoraid - the variable offering whose cost varies according to what the sinner can afford. It is called an "offering that goes up and down". The Torah lists three sins for which this offering is brought: denying testimony, contaminating holy things, and false or unfulfilled oaths. For violating any of the above, a wealthy individual brings a sheep or a goat for a korban chatos, a sin offering. If one cannot afford the animal offering, he may bring in its stead two birds (either two turtledoves or two young doves) one for a chatos and the other as an olah (a burnt elevation offering).

The Ibn Ezra explains why two birds are brought by the poor man in lieu of only one animal brought by the wealthy sinner, namely: "lest the poor man sin with his improper thought!" The Ibn Ezra suggests that in the process of confessing his sin, the poor man may find himself resenting that he cannot afford to bring what he considers a good and proper atonement of either a sheep or goat. Harboring resentment for his lot in life, he may go on to question G-d's judgment as to why he is a poor man. The import of these thoughts can naturally lead the poor man away from the one goal of the offering in the first place: a sincere desire to rectify improper thoughts and actions. To atone for these negative thoughts and criticisms, the poor man brings the second bird as an Olah.

We can find a further example of this sort of doubling back on our negative thoughts in the commentary of the Ramban (Vayikra 14:18). He notes that as part of the purification process for the metzorah - one who is stricken with leprosy - many offerings are brought (an asham - guilt offering, a chatos, an olah, and a mincha - meal offering), "and all are expressions of atonement". Why so many? The Ramban suggests that one offering is to atone for the sin he committed before he was affected by the plague, and the additional offerings for the sin he committed during the time of the plague. The Ramban explains: "perhaps in his anguish he complained to Hashem". The affliction of tzara'as manifests itself physically upon its victim, and in addition it causes him to be removed and ostracized from the community. In the face of this anguish and shame, the metzorah may very well conclude that Hashem is mistreating him. To atone for these negative thoughts he must bring a sin offering.

All this demonstrates how careful we must be with our thoughts during our ritual interaction with Hashem. Just as the korban service once did, our Tefillah is now our context to rectify and atone for negative thoughts that may well up inside us during the course of our communication with Hashem.


In the Amidah we initiate a divine dialogue. We begin by recognizing Hashem as the source and strength behind our power of speech. We say: "My Lord, open my lips, that my mouth may declare your praise." These introductory words help us to recognize that before our infinite Maker we do not have the ability to express the yearning of our souls without Hashem's assistance. We request that G-d help us cast aside the mental blockades and emotional meanderings that we place in our own path, so that we might more fully connect to Him in the course of our prayer to follow.

19 blessings follow, and in reciting them we strive to fully engage in an intimate encounter with the divine source of all blessings. In the absence of the korbanos, these blessings allow us to offer up our thought, speech, and action before Hashem.

We conclude with a request that our offerings be accepted: "May the expressions of my mouth and the thoughts of my heart find favor before you Hashem, my Rock and my Redeemer." In petitioning Hashem to find favor in our almost completed prayer, we wonder whether our power of speech may have fallen short. The inadequacy of our praise and the insincerity of our feelings and wishes loom before us as our encounter before G-d is nearing its end. With the last remaining embers of our offerings smoldering before us, as it were- we are provided a final chance to offer a word that acknowledges Hashem's direct and personal involvement in our life- "my Rock", and a word indicating our belief that all He does is for the best- "my Redeemer".  Like the poor man who brings a second korban to atone for the shortcomings of his first offering, these two words can serve us in a similar way.  They can be offered up as emblems of our desire that Hashem has accepted what we have tried to communicate and that He has forgiven of us of any complaints, negativity or ungratefulness that may have entered into our thoughts and feelings. Taking our leave, we hope for lasting impact upon our soul.