From the Teachings of the Lubavitcher Rebbe Rabbi Menachem Mendel Schneerson, Zt”l
This week we begin reading from the Book of Vayikra (Leviticus), which deals primarily with the laws of sacrifices. In connection to the sacrifices, the Torah repeatedly uses the phrase "rei'ach nichoach la'Hashem," generally translated as "a pleasing fragrance to G-d."
Rashi, the foremost Torah commentator, interprets the word "nichoach" in the sense of "nachat ruach," pleasure or contentment. "It is a source of contentment to Me, that I said [to bring the offering] and My will was done."
Some commentators (the Mizrachi, for one) explain Rashi's comment as intending to repudiate the mistaken notion that G-d enjoys the odor of the burning sacrifices. For this reason, Rashi emphasizes that G-d derives pleasure not from the odor, but from the fact that His will is obeyed.
However, if that were Rashi's intent, the above-mentioned comment would have been made the first time the phrase "rei'ach nichoach" appears in the Torah - back in the Book of Genesis, when Noah offered a sacrifice after the Great Flood:
"And G-d smelled the pleasing fragrance." In that instance, Rashi offers no comment at all!
Accordingly, we must conclude that Rashi is not repudiating something that is so self-evident, i.e., that G-d does not enjoy the physical aroma of the sacrifices. What possible enjoyment could be derived from the smell of an animal burning, an odor that even humans consider loathsome?
It is therefore obvious that the contentment being derived is spiritual, from the fact that the Jewish people are fulfilling G-d's will. In truth, Rashi's comment is intended to explain why G-d derives pleasure from the sacrifices, as opposed to any other of the Torah's commandments.
The difference between the sacrifices and all other mitzvot is that all other commandments contain an element of reason or benefit. Even the super-rational mitzvot, such as the red heifer, while we do not understand them intellectually, serve to strengthen a Jew's acceptance of the yoke of Heaven.
By contrast, the sacrifices (and particularly the olah offering, which was completely burnt) do not have any perceptible "reason" in human terms. On the contrary, they seem completely illogical: Why "waste" one's hard-earned money in such a fashion?
Rashi consequently stresses that G-d's pleasure is derived from the fulfillment of His will. A Jew brings sacrifices only because G-d wants him to. The sacrifices are thus the purest form of obedience to G-d, without regard for personal benefit or other considerations. And the highest expression of this is the olah, which was completely consumed.
From this we learn that the greatest pleasure a Jew can bring G-d is to obey Him, purely and simply.
Reprinted from the Vayikra 5752/1992 edition of L’Chaim. Adapted from Volume 32 of Likutei Sichot.
