Jealousy for a Mitzvah
by Rabbi Tzvi Libber
In this week’s Parsha, one who has violated an oath is instructed to bring a sheep as a Korban to atone for his violation. The Torah then adds:
ואם לא תגיע ידו די שה והביא את אשמו אשר חטא שתי תרים או שני בני יונה לה' אחד לחטאת ואחד לעלה (ויקרא ה ז)
And if his hand cannot reach enough (i.e. he cannot afford) [a] sheep, [then] he shall bring two turtle doves or two young doves for Hashem, one for a Chatos and one for an Olah.
The Torah tells us here that there is a special dispensation for the poor. Although the main sacrifice that should be brought in this instance is a sheep as a Chatos (sin) offering, the poor person may suffice with two birds: one for an Olah and one for a Chatos.
This dispensation seems difficult to understand. The initial obligation that was required is one Korban; a sin offering in the form of a sheep. The poor person, though, is required to bring two korbanos: one bird as a sin offering and an additional bird as a Korbon Olah. This seems counterintuitive. If the Torah is trying to lighten the financial burden of the poor by allowing them to bring a bird instead of the more expensive sheep, why does the Torah require the poor person to bring an additional sacrifice?
The Ibn Ezra explains. Since the poor person was unable to afford the sheep, thoughts of not trusting Hashem’s justice and kindness may have entered his mind. He is therefore required to bring an Olah to atone for the inappropriate thoughts of not believing in the justice of Hashem’s Master Plan.
My Rebbi, Rabbi Eliyahu Boruch Finkel zt”l, pointed out that from the wording of the Ibn Ezra it seems that the poor person is only bringing a Korbon for his potentially sinful thoughts regarding the challenge of being unable to afford a sheep. As an indigent person with less-than-perfect bitachon, it seems likely that this wouldn’t have been the first time that he felt jealous of wealthier people. Why is there an obligation to atone for his thoughts only in the context of a mitzvah?
Harav Finkel inferred that we must be dealing even with a person of high spiritual stature; someone who, in fact, would not fall prey to thoughts of jealousy in the arena of mundane worldly pursuits. However, even for such a person, it could well be too great a challenge to watch others outperform him in a mitzvah. It is therefore mandated for all Jews who bring the poor man’s version of this Korban to atone for thoughts of complaint against Hashem. Bitachon must reign supreme even when the desire is for a more optimal Korbon.
We are told by Chazal (Bava Basra 21a) קנאת סופרים תרבה חכמה, the jealousy of the Torah Scholars will increase Torah knowledge. Although It would seem that Chazal are advocating “keeping up with the Schwartz’s” with regards to Avoda, that is only a tool of motivation. We should be inspired by others’ accomplishments to work as hard as we can in our Torah study and Avodas Hashem. However, In the arena of final outcome, which is something beyond our control, jealousy is not a virtue.
May Hashem bless us all with the ability to learn and to fulfill all of His Mitzvos in a most beautiful way.
Have a good Shabbos!
