web analytics
October 30, 2014 / 6 Heshvan, 5775
At a Glance
Judaism
Sponsored Post
Meir Panim with Soldiers 5774 Roundup: Year of Relief and Service for Israel’s Needy

Meir Panim implements programs that serve Israel’s neediest populations with respect and dignity. Meir Panim also coordinated care packages for families in the South during the Gaza War.



Home » Judaism » Parsha »

Bringing Korbanos Today

Taste-of-Lomdus-logo

This week’s parshah continues the discussion of the halachos of korbanos. Before describing the halachos of a certain korban, the words often used in pesukim are “zos Toras hachatas, zos Toras ha’asham” (these are the laws of this korban).

Rabbi Yitzchak, in the Gemara (Menachos 110a), derives from these pesukim that anyone who learns about a korban from the Torah is considered to have actually sacrificed that korban. Similarly, the Gemara in Ta’anis 27b says that during the times of the Beis HaMikdash one would bring a korban to receive atonement. When there is no Beis HaMikdash, one can learn the halachos of korbanos and Hashem will consider the person to have brought that korban.

The Tur (Orach Chaim 1) says that one should try to recite the parshiyos of the korbanos during the daytime, since that is when the korbanos were brought. He also says that after reciting the parshah of each korban one should recite a short prayer, asking Hashem to consider his recitation of the parshah as fulfillment of having brought the korban. (This tefillah is found in most siddurim.) The Tur, however, says that this tefillah should not be recited after reading the parshah of the korban chatas, since a korban chatas may not be brought as a nedavah (voluntary korban). The rest of the korbanos may be brought voluntarily; thus, even if one is not obligated to bring a korban, he can recite the parshah and the tefillah.

The Maharshal (Teshuvos 64) disagrees with the Tur; he personally says the tefillah after the parshah of the korban chatas. To facilitate the issue that the Tur raised – that the korban chatas may not be brought as a nedavah – the Maharshal suggests saying the following prior to reciting the tefillah: “If I am obligated to bring a korban chatas, let this reading be considered before You as if I have actually brought a korban chatas.”

The Taz (Orach Chaim 1:7) is dissatisfied with the Maharshal’s suggestion. He asks: since a chatas cannot be brought as a nedavah, how can one say that his recitation of the parshah should only be accepted as a chatas if he is obligated to bring one? That is, by definition a nedavah since if one is not obligated to bring a chatas the korban will be a voluntary korban.

The Pri Megadim (Mishbetzos Zahav to the Taz there) says that Acharonim have answered the Taz’s question by explaining that the Maharshal did not mean that if he was not obligated to bring a korban, the recitation should then be considered a korban chatas nedavah. The flip side of the recitation – if one is not obligated to bring a korban chatas – is that the recitation should not be considered as if he brought a korban; rather, it should just be as if he read a parshah in the Torah.

I think that another point must be clarified. If a korban chatas cannot be brought as a nedavah, how can one read the parshah of the korban chatas if he is not certain that he is obligated to bring one? Doesn’t the actual reading of the parshah render it as if he has brought the korban? The later tefillah does not transform it into a korban, as the Gemaras quoted earlier say that the learning of the parshiyos is considered as if one has brought the korban. The tefillah is merely a prayer that compliments the recitation of the parshah.

Additionally, the Magen Avraham says in the name of the Shalah that on Shabbos one should not recite the tefillah after the recitation of the parshiyos of the korbanos because a korban nedavah may not be brought on Shabbos. The Har Tzvi (Orach Chaim 1) asks this: If a korban nedavah may not be brought on Shabbos, how can we recite the parshiyos of the korbanos in the first place? Even without the recitation of the tefillah, the recitation of the parshiyos serves the purpose of one actually bringing a korban.

About the Author: For questions or comments, e-mail RabbiRFuchs@gmail.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Bringing Korbanos Today”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Abbas' Fatah party praises the terrorist who attempted to murder Rabbi Yehuda Glick.
Abbas’ Fatah Party Calls for ‘Day of Rage’ on Muslim ‘Day of Rest’
Latest Judaism Stories
PTI-103114

People love their GPS; just type in the address and it tells you exactly how to get to where you want to go.

Grunfeld-Raphael-logo

In the same way as a married woman is precluded from marrying another man without a get, so too is this widow prohibited from marrying another man without chalitzah.

Daf-Yomi-logo

The Ban Of The Communities
‘Impaired Chalitzah’
(Yevamos 26b)

Question: I recently loaned money to a friend who has been able to repay only part of it. This was an interest-free loan. We exchanged a signed IOU, not a proper shtar with witnesses, since I have always trusted her integrity and only wanted a document that confirms what was loaned and what was repaid. Now that shemittah is approaching, what should I do? Should I forgive the loan? And if my friend is not able to repay it, may I deduct the unpaid money from my ma’aser requirement?

Name Withheld

“My mother raised us to independence, all of us,” Rivka says, which certainly plays itself out in the fact that all three children have taken a different path.

“ ‘We’re almost out of stamps,’ I said. ‘I’ll be happy to run over to the post office and pick up a supply.’ ”

Bris Bein Habesarim affirmed that Hashem gave the land to Avraham’s children. It does not specify for how long. It did not guarantee the Jewish people eternal ownership of the land

According to the Raavad if one who is uncircumcised breaks something he will be exempt from paying for it since he was chayav kares at the same time as he was obligated to repay for the item he broke.

Why does Hebrew refer to mothers-in-law as “sunshine” when society often calls them the opposite?

Having herself been victimized by Pharoah, Sarah should have been more sensitive to Hagar.

Avram’s father was not impressed with the cleverness of his son. In fact, he was so unimpressed that he took him to Nimrod the king, who pronounced him an enemy of the state and attempted to execute him.

How do the stories in Lech Lecha help us understand the central tension of Abraham’s life, legacy?

Abraham did not govern society but instead was the representative of God’s kingdom on earth.

Hagar grossly miscalculated her own merits and demonstrated a serious lack of gratitude for Sarai.

Noach was the lonely man of faith living in a depraved world, full of wickedness.

More Articles from Rabbi Raphael Fuchs
Taste-of-Lomdus-logo

According to the Raavad if one who is uncircumcised breaks something he will be exempt from paying for it since he was chayav kares at the same time as he was obligated to repay for the item he broke.

Taste-of-Lomdus-logo

Others suggest that one cannot separate Shabbos from Yom Kippur by accepting Shabbos early.

While women are exempt from actually learning Torah, they are obligated in a different aspect of the mitzvah.

The Chafetz Chaim answered that there are two forms of teshuvah; teshuvah m’ahava and teshuvah m’yirah.

Since it is a Rabbinic prohibition we may follow the more lenient opinion.

They ask, how can Rabbeinu Gershom forbid marrying more than one wife, when the Torah explicitly permits it in this parshah?

First, how could a beis din of 23 judges present a guilty verdict in a capital punishment case? After all, only a majority of the 23 judges ruled in favor of his verdict.

Printed from: http://www.jewishpress.com/judaism/parsha/bringing-korbanos-today/2014/03/13/

Scan this QR code to visit this page online: