Parshas Emor 5786
- Torah Tavlin
- 5 hours ago
- 3 min read
מנחות דף קי. "פרשת הקרבנות"
Reish Lakish is מדייק from the fact that the pasuk says: "זאת התורה לעולה למנחה ולחטאת" instead of saying "זאת חוקת", it is teaching us that: "כל העוסק בתורה כאילו הקריב עולה, מנחה". Rava argues and says: if that is what the Torah is trying to teach us, it should say "זאת התורה עולה ומנחה". Since it uses a "ל" and says "לעולה, למנחה" it is teaching us: "כל העוסק בתורה אינו צריך לא עולה". Rashi explains: תלמוד תורה is מכפר our עבירות just like the bringing of a קרבן. The Maharsha says: what is Rava really adding to Reish Lakish? They both seem to be saying the same thing. He explains that Rava is saying that תלמוד תורה is more effective than קרבנות. Besides what Reish Lakish says that it’s מכפר on עבירות already committed, learning Torah also protects and shields (מגנא ומצלא) a person so as not to be יבוא לידי חטא.
The Gemara brings a 3rd מימרא on this topic: א"ר יצחק "זאת תורת החטאת וזאת תורת האשם" - this teaches us: "כל העוסק בתורת חטאת כאילו הקריב חטאת" i.e., one must be עוסק in the פרשה of the קרבן he is מחוייב to bring in order for the ת"ת to qualify and replace the קרבן that’s needed. The Maharsha learns that Reish Lakish and Rava argue on Rav Yitzchak and both hold the specific פרשה of the קרבן is not necessary to learn; rather, any ת"ת that is learnt is מכפר כקרבן. The [לקוטי הלכות, פירוש זבח תודה] חפץ חיים explains: Reish Lakish and Rava both hold that to affect a כפרה today the same way as a קרבן would, one must learn the specific פרשה of the קרבן he would be obligated to bring. Rava is adding that normally when we say, “If you do this, it is כאילו you did another thing,” this usually means the action you did is comparable to something else, but the other thing is more חמור. For example, when חז"ל say whoever gets angry, it’s "כאילו עובד ע"ז" the more חמור עבירה is ע"ז, just anger is compared to it. This is true in the positive as well. When we say whoever feeds תלמידי חכמים wine, it is as if he was "מנסך ע"ג מזבח" the ניסוך on the מזבח is the עיקר. So Rava is adding: don’t think bringing a קרבן is the עיקר and ת"ת is just compared to it. Not so - rather, learning the פרשת הקרבן is even a better תיקון. However, בזמן המקדש one is מחוייב to bring a קרבן and can’t be פטור with just ת"ת. ע"ש
The [או"ח ס' א',ו'] שו"ע says: the פרשיות הקרבנות that we say should only be said by day. Mishnah Berurah explains: this is because קרבנות themselves are only brought by day. But if one didn’t have time, it may be said at night. The Bach says: although if said by night one receives שכר כקורא בתורה, it is much better to be said by day because it’s כאילו הקריב קרבן which is only done by day. The Rambam (פ"ה) says: since we say "העוסק בתורה כאילו הקריב" and we also say "ת"ח העוסקים בהלכות עבודה מעלה עליהן כאילו נבנה ביהמ"ק בימיהן", one should be involved in learning דברי הקרבנות unlike רוב בני אדם who say it is not important or relevant בזמן הזה.