Devar/5768/Ki Tisa
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עברית
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And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually (Ex 27:20)
What do the words "pure olive oil beaten for the light" mean? Rambam brings as halachah: There are nine kinds of (olive) oil, due to the differences in their preparation. How so? An olive from the top of the tree, which was individually picked and crushed and put in the basket -- the oil which comes from it, is called "first" (Laws of Altar Prohibitions 7:9). He continues there to list the nine varieties of olive oil, and sums up: Only the "first", "fourth" and "seventh" varieties are kosher for the lamp (in the Temple), as the verse says, "beaten for the light" (Ex 27:20) (ויקרא כד:ב): The only oil which is kosher for the lamp, is that which comes out of the crushed olives. But for the meal offerings, all the varieties are kosher. (ibid. 7:13).
It is only possible to use three varieties of olive oil -- if so, why are all of them enumerated? Rambam ask this question and answers as well: And since all of them are kosher for meal offerings, why are they enumerated? In order to know that which is the very highest quality, and the ordinary and the lesser quality: since the one who wishes to acheive merit for himself -- will subjugate his evil inclination, and open wide his hands, and bring his offering from the very best of the particular variety he is bringing. Behold, the Torah says "And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering" (Gen 4:4) (ibid. 7:14)
And that is the rule, for every matter which is for the good God -- that it should be from the good and beautiful: if one builds a synagogue, it should be more beautiful than his house; if he fed a hungry person, he should feed him the best and sweetest from his table; if he clothed the naked, he should clothe him from the most beautiful of his clothes; if he sanctified an item (to the Temple), he should sanctify the most beautiful of his possessions. And indeed it says, "all the fat is the LORD'S" (Lev 3:16) (ibid. 7:15)
And so each Jew needs to approach the commandments -- not as a burden to be thrown off, but rather as an opportunity to become close to his Creator and to cleave to Him. Indeed the word "korban" (offering) witnesses that the purpose of the "korban" is to bring close ("mekarev") the offerer to his Father in heaven. When he performs any commandment in the best manner possible, he connects to his Creator in the tightest manner, and elevates himself.
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