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12

Rav Hirsch writes in his commentary to the Bible, on Gen. 4:4, the first time that animal sacrifice is mentioned: First, idolatry did not yet exist. It follows, then, that the offering are not a mere concession to polytheism. The offerings antedate polytheism. They are as old as mankind itself, and they are a natural expression of human thoughts ...


8

The עיקר תוי"ט already asks your question ibid ח: וְדִבְרֵי תֵּימַהּ הֵן, דִּבְהֶדְיָא שָׁנִינוּ בְּמִשְׁנָה ג' פֶּרֶק ב' דִּזְבָחִים חוּץ לִמְקוֹמוֹ פָּסוּל וְאֵין בּוֹ כָּרֵת‏ So it seems that the Bartenura was either badly copied or else simply used the common phrase חוץ לזמנן או חוץ למקומן "as a matter of habit". (For similar, see the עיקר ...


7

From a skeptical standpoint it would probably be easiest to presume that the ancient Israelites merely adopted and or adapted the methods of worship common at the time their religion emerged but I see no reason that those of us that do not share such presuppositions would find such an assumption that compelling. Our tradition teaches that although animal ...


7

This is a classic ruba d'leisa kaman. In the overall population, a very, very small number of animals are prohibited. Knowing nothing else, presented with an animal before us, we assume it is permitted. (This is known as "leisa kaman", "it does not appear before us", as the negative outcome is a theoretical. A weaker form of rov is "ruba d'isa kaman", "a ...


6

While this isn't exactly what you're looking for, it's close: the Rama's Toras Ha'Olah, which does go through just about every mitzvah/halakha in Seder Kodshim and explains the reasoning for their details in a super-cool-scientific-mystical way. It's not an encyclopedia in that it isn't in alphabetical order, but it is ordered systematically, by topic. ...


5

Leviticus Ch. 1 makes it clear that the only mammals available as sacrifices were cattle, sheep, and goats. So as soon as the Torah said (a few chapters later into Leviticus) that "deer and gazelle are kosher animals", that meant you could eat them (by trapping and slaughtering them) without them being sacrifices. Yes they're wild, so they're a bit ...


5

The Rambam writes as much in Moreh Nevochim 3:32. It is slightly expanded upon in 3:46. As an aside, it should be considered with the Rambam at the end of Hilchos Me'ila, which many understand to be a contradiction to that. (For a brief discussion of this point, see here, although it's far from a complete treatment of the issue.)


5

Rashi in Menachos 21a ד"ה דם שבישלו says that salting blood is like cooking it, based on the rule of מליח כרותח, that salting is like boiling. The Ran in Avodah Zarah (38b in dapei haRif, ד"ה גרסינן) also seems to contemplate that salting on Shabbos would be considered cooking (arguing with the Ramban). Similarly, the Tzlach (Pesachim 74a ד"ה ואמרתי) says ...


4

Including those listen in the question, those who wrote on Kodshim include: Rashi (11th century) Maimonides (12th century Tosefos: Rabbeinu Yaakov (ר"י) Rabbeinu Yitzchok Ben Asher HaLevi (ריב"א) Rabbeinu Gershom comments on seven tractates: Bechoros, Kerisus, Me'ila, Temura, Chullin, Menachos, and Arachin. The Shita Mekubetzes writes on all tractates ...


4

In his commentary on Leviticus 4:2, where the Torah introduces the קרבן חטאת ("sin offering"), R' Samson Raphael Hirsch explains its purpose with: The offering, with which a soul that has fallen out of focus of the Will of God which should form the centre which directs all its actions, seeks to regain the nearness of God, is called a קרבן חטאת. The ...


4

The talmud, on Niddah 31b, explains that the sin-offering (chatat) after birth is to atone for inappropriate vows she might have made during the birth. (Remember, no drugs to dull the pain.) From the Soncino translation: R. Simeon b. Yohai was asked by his disciples: Why did the Torah ordain that a woman after childbirth should bring a sacrifice? He ...


4

The story is from Avot deRabi Natan. Rabbi Shimon ben Yochai visited someone who was in severe pain and cursed out God because of it. The conclusion of the story is that the best thing for the visitor to do is be a good listener, not show up to lecture the sufferer about faith. So if I see someone now cursing out God because of the pain, it's not my place ...


4

Any meat that was burned on the altar was dipped in salt and then put straight on the fire. It was unrelated to the laws of kashering, as we also put straight blood on the altar! For instance Rambam Laws of Korban Procedures 6:4 כשמנתח אברי העולה, מוליכין את כל הנתחים לכבש, ומולחין אותן שם. ואחר כך מעלין כל האברים לראש המזבח, ומסיר גיד הנשה בראש המזבח, ...


3

While Rabbi Elazar Hakafar states that the reason for the chatas is that the nazir showed too much asceticism, others state that the reason for the chatas is that he lowered his level of keduasha. Rabbi Frand points out that there are times that a person needs to become a nazir in order to react to circumstances. This is similar to the story of Shimon ...


3

One can build a mizbeach today on the temple mount even without a temple. At one time not that long ago, there was talk of making a korban pesach there. http://www.yeshiva.org.il/midrash/15755 רבי עקיבא איגר כתב במכתב לחתנו, החתם סופר, כי הוא מציע לבקש משרי ירושלים ליתן רשות להקריב. החתם סופר, בשו"ת יורה דעה סימן רל"ו, משיב לו שהבעיה נעוצה במושל שהוא קפדן ...


3

According to R' Samson Raphael Hirsch's commentary on these sections of the Torah, the Red Heifer and the death of the righteous both accomplish the same spiritually educational mission: curing people of the illusion that they are solely physical beings without free will. R' Hirsch explains his understanding of the meaning of every aspect of the Red Heifer ...


3

The Rambam says in Hilchot Korbon Pesach, Chapter 8, Law 3: ג. מצוה מן המובחר לאכול בשר הפסח אכילת שובע לפיכך אם הקריב שלמי חגיגה בארבעה עשר אוכל מהן תחילה ואח"כ אוכל בשר הפסח כדי לשבוע ממנו ואם לא אכל אלא כזית יצא ידי חובתו וכן אכילת בשר פסח שני בלילי חמשה עשר לחדש אייר מצות עשה שנאמר בו על מצות ומרורים יאכלוהו: Halacha 3 The optimum manner of ...


3

The Baal Haturim points out that Shom, there, is mentioned twice. Miriam died there and was buried there. The gematria of Shom is 300+40 = 340, the gematria of atones mechaper is 40+20+80+200 = 340. This is the hint that there is a connection between 'atonement' reflected in the Red Heifer and 'there' repeated superfluously in connection with Miriam's death, ...


3

The Korban does need to be brought on an altar (Rambam Maaseh Korbanot 19:1). This altar though does not have the requirements of horns, a ramp, a base, and square corners which regular altars (including a Bamah Gedolah, though that isn't the case here (Megilla 9b)) have (Zevachim 108b). I don't see any other listed exclusions, so presumably other ...


3

I don't know if he had a source, but a Rebbe of mine - Rav Yitzchok Fruchter of Jerusalem - explained this concept at various times. There are three types of invalid korban that someone who eats gets kares: a korban that was prepared with intent to eat it beyond the specified time, a korban when eaten beyond the specified time, and a korban eaten by ...


2

Very good question! Answer is my own thinking, here... The wording in the Musaf paragraph has the word כמדובר - "as it is said". This means, that the measurements are specifically said in the same place that the sacrifice of that day is mentioned in the Torah, specifically, in parshat Pinchas Bamidbar 29:1-39. The only times the specific measurements for ...


2

A better translation of "korban" is "that which brings one close". It's not that you're "giving up" something (e.g. an animal from your flock) in some sort of tit-for-tat scheme to balance out a debt or transgression; rather, you bring a korban because God commanded it and we want to follow God's commands. There are several types of korban, and you'll ...


2

Great question, I have my own original answer based on a saying of the Talmud: "Kohanim Zerizim Hem" (Priests are possessed of alacrity {in serving Hashem}) (see Talmud Pesachim 36a and many other places). I have seen the term "zerizus" used for "speed". (see Talmud Pesachim 4a: "Zerizim makdimin Lemitzvos"... "A "zariz" will do a mitzvah at its first ...


2

See Tanya Iggeres HaKodesh Epistle 28. As summaries in Lessons In Tanya: To revert to the question concerning the juxtaposition of the two passages, the Alter Rebbe explains that an offering connoted an “arousal from below,” from the soul of the animal that derives from kelipat nogah. This, in turn, elicited a reciprocal “arousal from Above,” drawing ...


2

Are there specifications to build a Mizbeah? Yes, there are specification for building a Mizbeach - and the Rambam has codified them in the first 2 chapters of הלכות בית הבחירה Can one build a Mizbeah in our days? The Rambam (ibid 1:3) says that after the temple was built (i.e. nowadays), individuals may no longer have their private temples nor ...


2

This question contains two incorrect assumptions. One incorrect assumption is that a guilt offering (korban asham) is less serious than a sin offering (korban chatas). The Ramban 5:15 indicates that the opposite is true, and the Rama (O.C. 603:1) actually quotes as accepted halakha: one must expend greater effort in repenting from a sin that he might have ...


1

That Chattas is for becoming Tammei. Rebbi Elazar Hakafar is being Medayek only from the words מאשר חטא על הנפש, which simply mean that he became Tammei from the Nefesh of the dead. But the phrasing of the Pasuk makes it look like he hurt a Nefesh. Rebbe Elazar Hakafar is saying that this hint has the negative attitude. It is not the theme of the whole ...


1

While I cannot say for sure without checking it up I believe the halachah is once the beis hamikdish was built one is not allowed to bring a sacrifice anywhere else; on this planet or on another.


1

Yes, the Temple of Onias מקדש חוניו היה מרכז פולחן יהודי במצרים. הוא היה מבנה בצורת בית המקדש ובתוכו מזבח, שבנה חוניו בלאונטופוליס, אשר שכנה במחוז של העיר און (הליופוליס) במצרים. המקדש התגלה בחפירות הארכאולוגיות במשלחת בראשות הארכאולוג האנגלי פלינדרס פיטרי. החפירות התקימו בשנים 1905 - 1906. This is not in t'nach since it was in the time of the second Bais ...


1

The phrase in Shabbos 33b and brought in Rashi on Ksubos 8b is בזמן שצדיקים בדור, צדיקים נתפסים על הדור. Rashi goes on to quote a drasha he apparently had in Shabbos which quotes Yechezkel 9 6 וממקדשי תחלו. In turn, see Rashi on Yechezkel there who quotes the gemara in Shabbos 55a "don't read ממקדשי rather ממקודשי from those separate to me. These are ...



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