By Rabbi Moshe Pogrow
Korban. No word in Western language adequately conveys the concept of the Hebrew word. A common translation is “offering,” or “sacrifice,” with a connotation of destruction and loss—a connotation that is foreign, and antithetical to the Hebrew concept of a korban.
Even the meaning in the sense of “offering ” without “sacrifice” does not correspond to korban in its full sense. The idea of an offering implies a prior request on the part of the recipient; the purpose of the offering is to satisfy his needs. There is no distinction between an offering and a gift.
The concept of a korban, however, is far removed from this. It is never to be understood as a gift. The word is found solely in the context of man’s relationship with Hashem, and can only be understood on the basis of the meaning of the root word, karav. The meaning of karav, in its literal sense, is to draw close. The purpose and the result of hakrava is positive, the forming of a relationship with someone. The opposite—destruction and loss—should not be ascribed to it.
Birkas Hamazon: Shabbos Rest
On Shabbos, we insert an extra paragraph, Retzei, in the middle of the bracha of Racheim—not because we need more consolation on Shabbos, but because Shabbos should be connected with the memory of Yerushalayim. According to the Midrash, the word v’hachalitzeinu has four meanings: to save, to give rest, to take of, and to arm. Here, it indicates that Klal Yisrael will be saved through shemiras Shabbos, will achieve restfulness, and will return girded with strength to Eretz Yisrael. To us, Shabbos means rest and regeneration. It grants relaxation to the spirit, and gives the body and soul a chance to recover and repair.
Adapted from World of Prayer by Rabbi Elie Munk
From this definition, it follows that a korban serves to meet the needs of the makriv, not the One to Whom the korban is brought. The will of the makriv is that something of his should come to a closer relationship with Hashem. This is the very essence of a korban: it is designed to bring about hakrava. Kirvas Elokim, seeking Hashem’s nearness, is, for a Jew, the sole good (Tehillim 73:28).
In the Sanctuary, man understands that closeness to Hashem is the sole criterion for shaping his outlook on life and evaluating his happiness: Ad avo el mikdashei Kel, avina l’acharisam (ibid. 73:17). There, he sees clearly that his spiritual and material happiness flourishes only through closeness to Hashem and His Law, his ultimate calling. There, he learns that the only way to attain kirvas Elokim is through total dedication to the illuminating, life-giving fire of the Torah.
There, life’s riddles are solved. There, one’s happiness is determined by the measure of his closeness to Hashem. There, body and spirit yearn for Hashem and to know Him (73:26). There, distance from Hashem brings ruin (73:27). There, good is found only in closeness to Hashem; kirvas Elokim li tov. Hence, “happiness” loses its appeal if found far from Hashem; near Him, suffering is sweetened and even transformed into good.
The essence of an offering is not killing, but rebirth and renewal of existence. Spiritual and moral awakening, entering into a life more noble and pure, renewing strength for life from the never-failing source of Hashem’s love—that is the Jewish concept of an offering.
Based on the commentary of Rav Shamshon Raphael Hirsch zt”l on Chumash, with permission from the publisher.
