This is in the merit of my grandmother, Esther bat Mazal. May she have a complete and speedy recovery.
Parshas Vayikra
Question:
"When a ruler sins…" (Leviticus 4:22). Why does this verse begin with the word "when" while all other verses describing sin begin with "if"?
Sheep, and Cattle, and Goats, Oh My!
In matters such as korbanos, offerings (I prefer this word over sacrifices) brought in the Tabernacle and Temple, for numerous reasons, we Torah Observant Jews are frequently put on the defensive.
Why were offerings commanded in our holy Torah? And why do we fervently pray for their restoration?
In the overview to the Artscroll Leviticus, Rabbi Nosson Scherman summarizes the views of several of our classic commentators, Ramban, Ibn Ezra, Maharal, and more. Each view appears imminently logical. Even the Rambam, whose opinion at first glance might seem crazy, is shown to make sense. Nechama Leibowitz, in the introduction to New Studies in Leviticus, discusses a few more opinions. For those who recall, in Israel last year, I gave a devar Torah based on the approach given by Rabbi Menachem Leibtag.
However, given my affinity for our great teacher, Rav Samson Raphael Hirsch, I will attempt to present his view.
First, Rav Hirsch finds fault with both translations of korban, sacrifice and offering.
A sacrifice implies some sort of barter system where I sacrifice to gain something in return. This idea is totally foreign to Judaism as G-d is not a candy machine! We can't slaughter animals and force G-d to do something. Offering also implies that the item is desired. G-d is perfect and needs nothing.
Rav Hirsch points out that the root of the word korban is karav, to draw near. A korban is a means of drawing close to G-d, and the Psalmist tells us "G-d's nearness is my good" (Psalms 73:28).
Like others before him, Rav Hirsch views the offering as representing its bringer. Thus, the korban and what is done to it all represents how humans strive to become closer to G-d. Rav Hirsch proceeds to expound on the symbolism of all of the laws. Each and every detail is treated at length.
For example, the Torah says that the animal must be whole (1:3). Rav Hisch says that similarly our attempts to perfect ourselves and serve G-d must also be complete.
Have a good Shabbas,
Mordechai
Parshas Vayikra
Question:
"When a ruler sins…" (Leviticus 4:22). Why does this verse begin with the word "when" while all other verses describing sin begin with "if"?
Sheep, and Cattle, and Goats, Oh My!
In matters such as korbanos, offerings (I prefer this word over sacrifices) brought in the Tabernacle and Temple, for numerous reasons, we Torah Observant Jews are frequently put on the defensive.
Why were offerings commanded in our holy Torah? And why do we fervently pray for their restoration?
In the overview to the Artscroll Leviticus, Rabbi Nosson Scherman summarizes the views of several of our classic commentators, Ramban, Ibn Ezra, Maharal, and more. Each view appears imminently logical. Even the Rambam, whose opinion at first glance might seem crazy, is shown to make sense. Nechama Leibowitz, in the introduction to New Studies in Leviticus, discusses a few more opinions. For those who recall, in Israel last year, I gave a devar Torah based on the approach given by Rabbi Menachem Leibtag.
However, given my affinity for our great teacher, Rav Samson Raphael Hirsch, I will attempt to present his view.
First, Rav Hirsch finds fault with both translations of korban, sacrifice and offering.
A sacrifice implies some sort of barter system where I sacrifice to gain something in return. This idea is totally foreign to Judaism as G-d is not a candy machine! We can't slaughter animals and force G-d to do something. Offering also implies that the item is desired. G-d is perfect and needs nothing.
Rav Hirsch points out that the root of the word korban is karav, to draw near. A korban is a means of drawing close to G-d, and the Psalmist tells us "G-d's nearness is my good" (Psalms 73:28).
Like others before him, Rav Hirsch views the offering as representing its bringer. Thus, the korban and what is done to it all represents how humans strive to become closer to G-d. Rav Hirsch proceeds to expound on the symbolism of all of the laws. Each and every detail is treated at length.
For example, the Torah says that the animal must be whole (1:3). Rav Hisch says that similarly our attempts to perfect ourselves and serve G-d must also be complete.
Have a good Shabbas,
Mordechai
posted by Mordechai18 at 11:55 AM
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