Parshas Vayikra opens with the laws of the Korban Olah, a volunteered
offering with a variety of options, depending on one's financial
status. The wealthier individual could bring cattle, a less wealthy
person, sheep, an even poorer individual could bring a turtledove. For the
most destitute individual who would like to offer something but has no
money for even a turtledove, the Torah commands: "When a nefesh, a soul,
offers a meal-offering to Hashem, his offering shall be of fine flour; he
shall pour oil upon it and place frankincense upon it" (Leviticus 2:1).
Rashi adds a comment: "Nowhere is the word nefesh used in connection with
free-will offerings except in connection with the meal-offering. For who
is it that usually brings a meal-offering? The poor man! The Holy One,
blessed be He, says, as it were, I will regard it for him as though he
brought his very soul as an offering" (Menachos,104b).
The Chasam Sofer asks both a poignant and practical question. The price of
fine flour is more expensive than that of a turtledove! So why is the fine
flour offering the option meted for the poorest person, and why isn't the
one who brings the turtledove considered as if he gave his soul?
It was only a few days before Passover when a man entered the home of Rabbi
Yosef Dov HaLevi Soleveitchik of Brisk, known as the Bais Halevi. The man
had a look of constant nation on his face.
"Rabbi he pleaded. I have a very difficult question. Is one allowed to
fulfill his obligation of the four cups of wine with and other
liquid? Would one would be able to fulfill his obligation with four cups
The Bais Halevi looked up at the man and began to think.
"My son," he said, "that is a very difficult question. I will look into
the matter. But until then I have an idea. I would like to give you some
money in order for you to purchase four cups of wine for you and your
The Bais Halevi, then took out a large sum of money, far more than
necessary for a few bottles of wine, and handed it to the man who took it
with extreme gratitude and relief.
One of the attendants who helped Rabbi Soleveitchik with his chores was
quite shocked at the exorbitant amount of money that his rebbe gave the man.
He gathered the nerve to ask. "I, too, understood from the man's question
that he needed to buy wine for the seder and could not afford more than the
milk he was able to get from his cow. But why did you give him so much
money? You gave him not only enough for wine, but four an entire meal
Rabbi Soleveitchik smiled. "That, my dear student is exactly the
point! If a man asks if he can fulfill his obligation of the four cups of
wine with milk, then obviously he cannot have meat at the seder. That in
turn means that not only can he not afford wine, he cannot afford meat or
fowl! So not only did I gave him money for wine, I gave him money for a
meat as well!"
The Chasam Sofer tells us that we have to ponder the circumstances and put
the episode in perspective. The poorest man he who cannot even afford a
lowly bird -- has a form of Torah welfare. It is called leket, shikcha and
peah -- the poorest and most destitute are entitle to grain left behind in
field. And from that grain, which was not even bought, the man can make
fine flour. When that individual decides to remove the grain from his very
own table and offer that grain to the Almighty, he is considered giving his
soul. True, a bird may cost less, but to the poorest man, even the bird
costs more than the grain he received gratis. However, when he takes those
kernels and gives from them, he is offering his very soul!
Often we try to assess contributions and commitments based on monetary
value. It is an inaccurate evaluation, for a wealthy man may give time
which is harder for him to given than his money. A musician may give of
his skill, despite aching fingers or a splitting headache. The Torah tells
us that when we assess the needs of a poor man, or anyone who gives, don't
look at the wallet. Look at the whole person. And the way to do that is
to look at the soul person.