Musar su Levitico 19:5

וכי תזבחו זבח (19:5) which speaks about the conditions when sacrifices or parts thereof may be eaten by the owner, legislates the need to sanctify one's foods. I have explained that, as long as the Israelites were in the desert, the consumption of meat was possible only after such meat had become the remains of a peace-offering, שלמים. After the Jewish people settled in their land, and most lived a considerable distance from Jerusalem, the site of the Temple, consumption of meat which had not first been offered on the altar was permitted (Deut. 12,21). The reason that the Torah (19,6) places a restriction on the time sacrificial meat may be consumed, i.e. the law of נותר, may be an allusion to teach us not to ask "what shall we eat tomorrow?" The Torah up to now had addressed itself to the sanctification of the body by its legislating on sexual relations and on permitted foods.

Rabbeinu Yonah holds that wine in its fourth year, after redemption, requires a benediction as a matter of biblical law, both before and after one has drunk it. He bases this on the word הלולים, in the plural. A drunk person is not allowed to recite such a benediction. By reciting a benediction one "redeems" the wine from its גלגול, its need to be rehabilitated. The author, basing himself on some works of the Arizal, describes the benediction recited by the owners of the sacrifices who eat part thereof as crucial to the process of "the priests perform the service, whereas the owners eat in order to bring about effective atonement." The injunction not to eat of the sacrificial meat prematurely, i.e. before the blood has been sprinkled on the altar by the priests (19,26), also contains allusions to this process. The allusions to transmigration of the soul are found in Job 33,29 where hope is held out that a person who has not fulfilled his task on earth may be given a second or even a third chance to do so. We may see a similar allusion in the legislation of נותר, which follows the legislation that meat of the peace-offerings may be eaten on two days and the intervening night, i.e. during a maximum of three time periods. This alludes to the three opportunities given to the soul (personality) to redeem itself within the body of a person while on earth. When the Torah says in 19,8: ואכליו עונו ישא, "that anyone who consumes such sacrificial meat after the deadline has expired will bear his sin," the idea is that he will no longer qualify for atonement. The statement by Hillel in Avot 1,14 –If I am not for myself, who is? If I am only concerned with myself what kind of a person am I? If not now when?" – may also be read as an allusion to the statement in the Talmud concerning the validity or invalidity of the repentance of a person who says: “I shall sin since I will have a chance to rehabilitate myself (on the Day of Atonement, Yuma 86), or, in a transmigration of my soul!" Anyone who ever had such thoughts during his life on earth will not be permitted to rehabilitate in such a way, for surely he will not be granted a second round on earth. Pardes Rimonim deals with this problem in his chapter on the soul. The author explains that the contribution one's friend or associate can make to one's own rehabilitation is extremely limited; this is why Hillel stresses that what one does not do for oneself no one else is going to do for one. On the other hand, if one attempts to achieve one's rehabilitation by one's own efforts, not relying on other factors, one will experience that G–d extends one a great amount of help, similar to what David said in Psalms 31,20: "How abundant is the good that You have in store for those who fear You!" One will realize then that one's own contribution was really major, that G–d appreciated it. The rhetorical question: "What am I?" must be understood in the sense that I grew to realize my importance in the eyes of G–d. This is the deeper meaning of 19,5: לרצונכם, "to your satisfaction."