צו

תודה והרגשה

[ז:טו-טז] וּבְשַׂר זֶבַח תּוֹדַת שְׁלָמָיו בְּיוֹם קָרְבָּנוֹ יֵאָכֵל לֹא יַנִּיחַ מִמֶּנּוּ עַד בֹּקֶר: וְאִם נֶדֶר אוֹ נְדָבָה זֶבַח קָרְבָּנוֹ בְּיוֹם הַקְרִיבוֹ אֶת זִבְחוֹ יֵאָכֵל וּמִמָּחֳרָת וְהַנּוֹתָר מִמֶּנּוּ יֵאָכֵל:

Every minute detail of the avoda is replete with deep philosophical and symbolic meaning. After all, in essence it doesn't make any difference to Hashem whether the Halachic details are one way or another. The fact that He commanded for them to be this way as opposed to a different way is because the details have spiritual significance for us. Although the deeper meaning is often obscure from us, we must recognize that it exists and attempt to uncover it.

Q: In light of this, we must ask why the korban shelamim in pasuk 15 must be eaten the very day it is offered – unlike any other korban, in fact – while the korban shelamim in pasuk 16 may be eaten the following day as well.

A: When one reflects on the respective reasons behind the bringing of these korbanos, the answer is readily apparent. The first korban shelamim is a korban toda, which is brought in recognition and thanks to Hashem for a miraculous personal salvation. Over time it's easy for one to rationalize and minimize the hand of Hashem in his salvation. After all, for example, many people traverse the desert, many people cross the sea and return safely, and many people are freed from prison through various natural means.

The bringing of the korban, even though this might not occur until many weeks later, reawakens the memory of the experience long after its spiritual effects on the individual might have regrettably faded. It is supposed to be a powerful, cathartic moment that will permanently solidify in the mind of the individual that his salvation was indeed a divine event. Indeed, the short time frame provided for him to eat the korban compels him to invite others to partake of the meal, thus creating a seudas mitzva at which he will surely publicize the miracle that Hashem performed for him. Both he and those who join him will be spiritually uplifted, and he especially will be drawn closer to Hashem.

Conversely, if the Torah allowed more time to eat the meat he might wish to keep it all for himself and eat it gradually. The remembrance of his divine experience would be weak and fleeting, and a great spiritual opportunity would be wasted.

One typically makes a neder or nedava in a time of stress as part of a tefilla to Hashem to help him. In such a case it is not necessary to limit the individual to one day for eating the korban, since he has already clearly attributed his salvation to Hashem. There is no need to impose added strictures upon him to solidify the experience in his mind.

This is a beautiful insight into these korbanos, and surely true.

[I heard that one of the meforshim explains in a similar vein that the many loaves of bread that are brought with the toda are meant to compel the individual to make a large seuda with many guests.]