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By Rabbi Shloimie Lindenbaum
כי כל שאר וכל דבש לא תקטירו…קרבן ראשית תקריבו אתם (פרק ב פסוק יא-יב)
The Torah tells us that we may not add any sourdough, any chometz, or any sweetness, such as through fruit, to any offering. The only exceptions are the “ראשית”- the beginning offerings, that is, the first wheat offering of the two loaves on Shavuos and the offering of the first fruit by bikkurim. Those can contain chometz and fruit, respectively. How are we to understand this prohibition and its very specific allowances, especially the way the Torah describes them as the “beginnings”? The Nesivos Shalom explains that chometz represents the trait of גאווה- haughtiness and sweet things represent תאווה- pure physical desire. The fact that they are generally disqualified from offerings is to indicate that these two things have no place in our service of Hashem. However, there are times when honor and pleasure come automatically from serving Hashem- people may receive recognition for achieving levels in Torah and mitzvos, and they may enjoy a Shabbos meal. How does one make sure that this “chometz” and “sweetness” is a valid part of their serving Hashem? That is by designating the “beginnings”, meaning, before one begins a mitzvah they should think to themselves, “I am doing this now because it is the Will of Hashem, and even if I gain nothing out of it I would do it wholeheartedly”. By deciding at the onset that they are committed to serve Hashem without any gain, then even if they enjoy the mitzvah, it is all considered meritorious. When we totally devote ourselves to Hashem, then every aspect, even the enjoyable parts are all considered part of the mitzvah.
ונסלח לו על אחת מכל אשר יעשה לאשמה בה (פרק ה פסוק כו)
The Torah tells us that if someone steals money and swears falsely to protect themselves, as atonement they must bring an אשם גזילות. If one brings this קרבן then the Torah says that they will be forgiven from all that they did. What is the inclusion of “all” that they did? The פנים יפות explains that when one sins, even after they are forgiven there is still an impression left over from the sin- an impression that can make it easier to sin again, as חז”ל tell us “העובר עבירה ושנה בה נעשית לו כהיתר” one who sins and repeats it, it becomes for them as if it is permissible. The incredible power of קרבנות was that they can even remove this stain.
