parshaמפרשי הפרשה

כלי יקר — אדם כי יקריב מכם קרבן

Why does the laws-of-korbanot parsha open, middle, and close with warnings against גזל?

מצינו שפרשה זו תחילתה ואמצעיתה וסופה אזהרה על הגזל. תחילתה 'אדם כי יקריב'. אמצעיתה 'והסיר את מראתו בנוצתה' לפי שהעוף ניזון מן הגזל. וסופה שנאמר 'והשיב את הגזילה'. לפי שהקרבן והגזל הם שני הפכים כי הקרבן מקרב השכינה והגזל מרחיקה... ועוד שהמקריב בהמתו כאילו הקריב נפשו כי ממונו של אדם כנפשו דמי... אבל המקריב בהמה גזולה שלא עמל בה ולא חלה ידו בה איך תהיה תמורה לנפשו.

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כלי יקר

כלי יקר על ויקרא א׳:ב׳

Kli Yakar on Leviticus 1:2

Vayikra

Q — Why does the laws-of-korbanot parsha open, middle, and close with warnings against גזל?

A — Kli Yakar names three markers: 'אדם כי יקריב' (Rashi: like Adam HaRishon, who couldn't bring from gezel since everything was his); 'והסיר את מראתו בנוצתה' (the bird's crop is discarded because birds eat from gezel); and 'והשיב את הגזלה' at the end. Korbanot and gezel are opposites: a korban draws the Shechinah near, gezel pushes it away. Deeper: 'ממונו של אדם כנפשו דמי' — a person's money is the substance of his self. To offer one's own beast is to offer a slice of one's soul. A stolen beast 'שלא עמל בה ולא חלה ידו בה' has no piece of you in it — 'איך תהיה תמורה לנפשו'? The triple framing teaches that the very logic of korbanot collapses without ownership.

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