web analytics
March 3, 2015 / 12 Adar , 5775
At a Glance
Judaism
Sponsored Post


Home » Judaism » Parsha »

The Korbanos Of Noach

Taste-of-Lomdus-logo

The Rambam writes in Hilchos Melachim 9:1 that Adam HaRishon was commanded in six mitzvos, and Noach was commanded in a seventh. Adam was commanded to not do the following: worship avodah zarah, curse Hashem, kill, gilui arayos, and steal. He was also commanded to set up a court system. In addition to those commands, Noach was commanded not to eat from ever min hachai (a limb detached from a live animal).

The Gemara in Sanhedrin 59b says that Adam was forbidden to eat any of the animals. He was only permitted to eat fruits and vegetables. He was therefore not commanded to not eat ever min hachai since he was not allowed to eat animals at all. The reason why the Rambam did not mention this prohibition is because it was not intended to last forever. Only after the mabul did Hashem permit Noach to eat animals, as the pasuk in this week’s parshah says: “kol remes asher hu chai lachem yiheyeh le’achlah” (Bereishis 9:3). Prior to this it was forbidden to kill an animal in order to eat it.

We find that Noach brought korbanos immediately after he exited the teivah, prior to being allowed to eat animals. Additionally, we find that in Parshas Bereishis, Hevel brought korbanos from animals although he was not allowed to eat them. The Gemara in Avodah Zarah 8a says that Adam brought korbanos as well.

Several Acharonim were bothered by a question (see Zera Avraham, end of siman 13). The Gemara in Menachos 6a says that a korban must be brought of something that may be eaten. This is referred to as “mashkeh Yisrael.” How could Noach, Adam, and Hevel have brought korbanos from animals that they themselves were forbidden to eat?

According to Tosafos (Sanhedrin 56b d”h achal), Adam was allowed to eat animals; he only was forbidden to kill an animal in order to eat it. However, if an animal would die on its own, he would be permitted to eat the animal. Based on this opinion, the question does not start because the meat of an animal was not forbidden to be eaten; rather it was only forbidden to kill an animal in order to eat it. But the Acharonim point out that the Rambam seems to disagree with Tosafos with his belief that Adam was forbidden to eat an animal even if it would die on its own. They imply this from the fact that the Rambam says that ever min hachai was only first commanded to Noach. The reason why it was not commanded to Adam is because he was forbidden to eat all animals. According to Tosafos, Adam was already forbidden to eat ever min hachai.

Some Acharonim suggest that the halacha of mashkeh Yisrael does not apply to a ben Noach who is bringing a korban. Thus Noach and Hevel did not have to bring korbanos from items that they could have eaten themselves. Others suggest that the halacha of mashkeh Yisrael only applies to korbanos brought on the Mizbeach. Even according to the opinion that Noach brought his korbanos on the place where the Mizbeach would later be built, it did not have the status of the actual Mizbeach.

I would like to suggest another answer. The halacha of mashkeh Yisrael requires that all items brought as a korban must be fit for consumption. However, if one ate hard cheese and cannot eat meat for six hours, he would nonetheless be permitted to bring a korban of animal meat. Similarly, one would be permitted to bring a korban on a fast day, when it is forbidden to eat anything. The reason for this is because in these cases the food is not forbidden in and of itself; rather, it is the person who cannot eat the food at that time.

I believe that the prohibition that existed prior to Hashem allowing Noach to eat animals was similar to that of a fast day, whereby the food was not intrinsically prohibited – only that the people could not eat it at that time. We do not find that Hashem changed something from being a non-kosher or forbidden food to becoming one that is permitted anywhere else. It is therefore likely that this prohibition was not intrinsic. Animals were never deemed as non-kosher for bnei Noach. They were simply not allowed to eat them, for it was as if it were a fast day regarding eating animals.

Thus it was permitted to bring animals for korbanos, even prior to the animals being permitted to be eaten. This is so since they were never intrinsically forbidden.

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 “The Korbanos Of Noach”

Comments are closed.

Current Top Story
U.S. President Barack Obama at White House Press Briefing.
Obama Says ‘Give Iran Talks a Chance; Israel Safer Than Ever
Latest Judaism Stories
Hur and Aharon holding up Moshe's hands as Joshua battled Amalek.

“The voice is the voice of Yaakov, but the hands are the hands of Esav” gives great insight to Purim

Esther Denouncing Haman

Purim is the battleground of extremes, Amalek and Yisrael, with Zoroastrian Persia in between.

Niehaus-022715

One should not give the money before Purim morning or after sunset.

Mendlowitz-022715-Basket

The mishloach manos of times gone by were sometimes simple and sometimes elaborate, but the main focus was on the preparation of the delicious food they contained.

Does Hashem ever go away and not pay attention to us?

In other words, the Torah is an expression of the Way that we must follow in order to live a divine-like life and to bond in the highest way possible with God or Being Itself.

The Chasam Sofer answers that one of only prohibited from wearing a garment that contains shatnez if he does so while wearing the garment for pleasure purposes.

The avodah (service) of the kohen gadol is vital and highly sensitive; the world’s very existence depends on it.

Moreover, even if the perpetrator of the capital offense is never actually executed, such as when the fatal act was unintentional, Kam Lei applies and the judge cannot award damages.

Forever After?
‘Obligated for Challahh and Not Terumah’
(Kesubos 25a)

Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.

M. Goldman
(Via E-mail)

“We really appreciate your efforts in straightening the shul,” said Mr. Reiss. “How is it going?”

This was a spontaneous act of rest after the miracle of vanquishing their respective foes. The following year they celebrated on the same days as a minhag.

The way we must to relate to our young adult children is to communicate with genuine loving-kindness

Jewish prayer is a convergence of 2 modes of biblical spirituality, exemplified by Moses and Aaron

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

The Chasam Sofer answers that one of only prohibited from wearing a garment that contains shatnez if he does so while wearing the garment for pleasure purposes.

Taste-of-Lomdus-logo

The Aruch Laner asks: How can Rashi say that the third Beis Hamikdash will descend as fire from heaven when every Jew prays several times a day for the rebuilding of the Beis Hamikdash?

The Ohr Hachayim rules that one may not manipulate the system; rather he must state his opinion as he see the ruling in the case; not as he would like the outcome of the verdict to become.

He suggests that the general admonition only dictates that a father may not actively enable his son to perform an aveirah.

Rather than submit to this fate and suffer torture and humiliation, Shaul decided to fall on his sword.

And if a person can take steps to perform the mitzvah, he should do so (even if he won’t be held accountable for not performing it due to circumstances beyond his control).

The Brisker Rav suggests that the barad, in fact, only fell on people, animals, and vegetation.

Why is it necessary to perform an aveirah punishable by lashes in order to be deemed a legal rashah and be pasul l’eidus m’d’Oraisa?

Printed from: http://www.jewishpress.com/judaism/parsha/the-korbanos-of-noach/2013/10/03/

Scan this QR code to visit this page online: