Frequently Asked Questions
Q: What is a 'sacrifice of peace offering' (זֶבַח שְׁלָמִים) mentioned in Leviticus 19:5?
A: A 'peace offering' (שְׁלָמִים) is one of the types of sacrifices described in the Torah. According to Rashi and the Talmud (Zevachim 5a), it is called a 'peace offering' because it brings peace to the world, as it is shared between the altar, the kohanim (priests), and the person bringing the offering. It expresses gratitude, fulfillment of a vow, or a voluntary act of devotion to Hashem.
Q: Why does the verse say 'so that it may be favourably accepted' (לִרְצֹנְכֶם)?
A: The phrase 'לִרְצֹנְכֶם' teaches that the sacrifice must be brought with the right intentions. Rambam (Hilchos Maaseh HaKorbanos 3:11) explains that sacrifices must be offered willingly and with proper devotion. If done insincerely, it may not be accepted favorably by Hashem. This applies to all mitzvos—they should be performed with joy and sincerity.
Q: Can we bring peace offerings today without the Temple?
A: No, peace offerings (and all animal sacrifices) can only be brought in the Beit HaMikdash (Holy Temple) in Jerusalem when it is standing. The Rambam (Hilchos Beis HaBechirah 1:1) writes that we await the rebuilding of the Temple to resume sacrifices. Today, our prayers (תְּפִלָּה) and acts of kindness (גְּמִילוּת חֲסָדִים) serve in place of sacrifices (Berachos 26b).
Q: What lesson can we learn from this verse today?
A: This verse teaches us that serving Hashem must come from a place of sincerity and desire (לִרְצֹנְכֶם). The Midrash (Vayikra Rabbah 9:7) explains that Hashem values the heart's intention more than the act itself. Even without sacrifices today, we apply this by performing mitzvos with joy and devotion, making our actions 'favourably accepted' before Hashem.
Q: Why does the Torah specify how to offer sacrifices?
A: The Torah gives detailed laws for sacrifices to ensure they are done properly and respectfully. Rashi (on Leviticus 1:9) notes that sacrifices must follow Hashem's exact commandments to be pleasing (רֵיחַ נִיחוֹחַ). The Talmud (Menachos 110a) teaches that studying the laws of sacrifices is considered as if we brought them, showing the importance of learning these details even today.
Context of the Verse
The verse (Vayikra 19:5) discusses the laws of the zevach shelamim (peace offering), one of the voluntary sacrifices brought in the Beit HaMikdash. Unlike obligatory offerings, the shelamim expresses gratitude, fulfillment of a vow, or freewill devotion to Hashem. The phrase "לִרְצֹנְכֶם" ("so that it may be favorably accepted") emphasizes the proper intentions required in sacrificial service.
Rashi's Explanation
Rashi (Vayikra 19:5) interprets "לִרְצֹנְכֶם" to mean that the sacrifice must be slaughtered lishmah (for its proper purpose)—specifically for a shelamim offering. If slaughtered with improper intent (e.g., as a different type of sacrifice), it becomes pigul (invalid). This teaches that proper kavanah (intention) is essential in avodat Hashem (divine service).
Rambam's Perspective
In Hilchot Ma'aseh HaKorbanot (4:6), the Rambam elaborates that the verse underscores the requirement for sincerity in bringing offerings. The term "לִרְצֹנְכֶם" implies that the sacrifice must align with the donor’s pure desire to draw closer to Hashem, not as a mere ritual. The Rambam further emphasizes that sacrifices without proper devotion are spiritually deficient.
Midrashic Insight
The Sifra (Kedoshim 4:5) links this verse to the broader theme of kedushah (holiness). It teaches that offerings must reflect inner sanctity—aligning one’s actions with divine will. The Midrash adds that "לִרְצֹנְכֶם" hints at the joy and voluntariness inherent in serving Hashem, as the shelamim was often shared in festive meals, symbolizing peace between the individual, Hashem, and the community.
Halachic Implications
Philosophical Lesson
The Kli Yakar (Vayikra 19:5) explains that the term "לִרְצֹנְכֶם" alludes to the harmony (shalom) between one’s physical actions and spiritual intentions. True service of Hashem requires unity of body and soul—where the external act of sacrifice mirrors internal devotion. This ideal extends beyond the Beit HaMikdash, guiding all mitzvot to be performed with wholehearted commitment.