web analytics
December 25, 2014 / 3 Tevet, 5775
 
At a Glance
Judaism
Sponsored Post
8000 meals Celebrate Eight Days of Chanukah – With 8,000 Free Meals Daily to Israel’s Poor

Join Meir Panim’s campaign to “light up” Chanukah for families in need.



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
King Abdullah II
Intel: Abdullah — the Last Hashemite King of Jordan
Latest Judaism Stories
Rebbetzin Esther Jungreis

They stammer “I’m not Orthodox,” as if that absolves them from the responsibility of calling to G-d

Hanukiyah created by world famous Venetian Glass Blower

It’s fascinating how sources attain the status “traditional,” or its equivalent level of kashrus.

Lessons-in-Emunah-new

She was determined that the Law class was Dina’s best chance of finding a husband, and that was the real reason she wanted her to go to college.

Lessons-in-Emunah-new

But who would have ever guessed that Hashem would unlock the key to the birth on same day as the English anniversary of our wedding.

Rabbi Fohrman explores the question of how God communicates with us today.

A revolution is taking place between good and evil; light and darkness. Make the light activism!

What did Yehudah say that was so effective that it convinced Yosef to make himself known?

What does the way we count the days of Chanukah come to teach us about living in the present?

Israel projects global material illumination not always the light of “morality” meant by the Navi

To many of our brethren Chanukah has lost its meaning.

This ability to remain calm under pressure and continue to see the situation clearly is a hallmark of Yehuda’s leadership.

It would have been understandable for these great warriors to become dispirited.

The travail of Yosef was undoubtedly the greatest trauma of Yaakov’s life, which certainly knew its share of hardships.

Yosef, in interpreting the first set of dreams, performed in a manner that was clearly miraculous to all.

Chazal teach us that we need to be “sur may’rah v’asei tov,”avoid bad and do good.

When we celebrate the completion of learning a section of Torah, we recite the Hadran.

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

It is clear that Tosafos maintains that only someone who lives in a house must light Chanukah candles.

Taste-of-Lomdus-logo

But how could there have been any validity to Yosef’s allegations?

If one converts for the sole purpose of marrying a Jew the conversion is invalid.

Rashi in Shabbos 9b writes that the reason why the tefillah of Ma’ariv is a reshus is because it was instituted corresponding to the burning of the eimurim from the korbanos – which was performed at night.

We find that in certain circumstances before the Torah was actually given, people were permitted to make calculations as to what would better serve Hashem, even if it were against a mitzvah or aveirah.

It is difficult to write about such a holy person, for I fear I will not accurately portray his greatness…

The implication of the Shulchan Aruch (Orach Chaim 233:2) is that one may not daven Minchah before six and one half hours into the day.

Some Rishonim are bothered by the opinion of the Rambam that bnei Noach are commanded not to eat basar min hachai.

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

Scan this QR code to visit this page online: