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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 ...


10

The Midrash Tanchuma (Vayikra 1:7) asks your question: ולמה קריבין קרבן מן העוף ומן הכבשים ומן הצאן ומן העזים ולא מן הדגים, שנאמר, [ו] אם מן העוף עולה קרבנו, אלא בשביל שהם בשר ודם כמו האדם ויוצאין מבטן אמן כמו האדם, מכפרים על האדם. אבל הדגים, ביצים הם ויוצאין מהן וחיין. And why do we offer up sacrifices from birds, sheep and goats but not from fish? ...


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

The extra blood after each sacrifice was poured at the base of the altar (if it was considered Shirayim, leftover) or the Amah - a channel which led out of the courtyard (if the blood's status is dichuy, invalid to be poured on the base). This is from the Talmud, Zevachim 34b. The leftover blood which was poured out flowed to Nachal Kidron, and was redeemed ...


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

In Shemos 5:3, Moshe introduces his request: נלכה נא דרך שלשת ימים במידבר ונזבחה ליהוה Now let us go on a three day journey in the desert and sacrifice to the Lord our God


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 ...


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.)


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

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 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

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 ...


3

The Ramban (Numbers 6:14) writes that the Nazir is sinning by leaving his elevated state, i.e. the sacrifice is for ending the state of being a Nazir. על דרך הפשט, כי האיש הזה חוטא נפשו במלאת הנזירות, כי הוא עתה נזור מקדושתו ועבודת השם, וראוי היה לו שיזיר לעולם ויעמוד כל ימיו נזיר וקדוש לאלקיו The Rambam sees in the Nazir support for his approach that ...


2

The Ramban says the reason why their are no chicken Korbanos is because chickens are promiscuous. Seemingly, the same answer would apply to fish who mate frequently. (See also Kli Yakar, Parshas Behaloscha on Basar)


2

I heard a recording in which R' Yosef Veiner attributed this to the general approach of the Moreh Nevochim not being meant as anything other than palatable answers for those who were "straying." However, that entire approach to the Moreh is very tenuous, ואין כאן מקום להאריך. R' Yaakov Kaminetzky in Emes L'Yaakov on Chumash, Vayikra 1:9, resolves a ...


2

The 17th blessing reads as follows: רצה השם אלקינו בעמך ישראל ובתפילתם והשב את העבודה לדביר ביתך ואישי ישראל ותפילתם באהבה תקבל ברצון ותהי לרצון תמיד עבודת ישראל עמך... ותחזינה עינינו בשובך לציון ברחמים ברוך אתה השם המחזיר שכינתו לציון:‏ Favor, God our Lord your nation Israel and their prayers, and return the service to the sanctum of your ...


2

The Mishna Berura in 1:17 is referring to the next S'if Katan (1:7) in the Shulchan Aruch. כְּשֶׁיְּסַיֵּם פָּרָשַׁת הָעוֹלָה יֹאמַר: יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁיְּהֵא זֶה חָשׁוּב וּמְקֻבָּל כְּאִלּוּ הִקְרַבְתִּי עוֹלָה, וְכָךְ יֹאמַר אַחַר פ' הַמִּנְחָה וְהַשְּׁלָמִים מִפְּנֵי שֶׁהֵם בָּאִים (יג) בִּנְדָבָה. This can be corobarated by looking at ...


2

With very few exceptions, sacrifices are for inadvertent violations which can include violations which would have had a death penalty had it been on purpose and with witnesses and warning - for example a Shabbos violation. If the person forgot what day it was, or forgot that the specific activity was forbidden, they would have to bring a sacrifice. (Rambam ...


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

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 ...


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 ...


1

I point to the Bracha in Shemoneh Esrei, "Retzei," which now focuses on the return of the sacrifices, but when the Beit HaMikdrash is rebuilt we will pray that the sacrifices are accepted and pleasing to God. You can also see from the Ma'amadot that representatives of the non-Levites were sent to the Beit HaMikdash to pray that the sacrifices be accepted, ...


1

I think that there are two general approached to why the Nazir brings a chatas upon completion of his nezirus: One opinion in the Gemara (Taanis 11a), R. Elazar Hakapr, does state that the nazir is regarded as a sinner and brings a sacrifice to atone for his sin. The gemara states that the nazir's sin is that 'he abstained from wine', an opinion taken up ...


1

Wikipedia seems to have done a good job (my emphasis) Attitudes toward Nazirites The nazirite is called "holy unto the Lord" (Numbers 6:8), but at the same time must bring a sin-offering (Numbers 6:11) and his sins are explicitly referred to ("and make atonement for that which he sinned"). This apparent contradiction, pointed out in the ...


1

This is documented in the Rambam - Hilchot Teshuva, 1st chapter. In summary: The שעיר המשתלח - goat that was sent to Azazel atones on all sins if Teshuva was done. Else it only atones on "light" sins. "Serious sins" being defined as those for which one could get killed by Bet Din, or one deserves Karet, as well as false or unnecessary oaths. Everything ...


1

Probably the same standards used in Arachim (see 3rd Perek) and codified by the Rambam in הלכות ערכים וחרמים פרק ג In a nutshell, we pay up his debts (as they have an earlier lien) and then we provide him with food for 30 days. He gets basic living conditions (roof, bed, Tefilin and weekday clothes) and a basic set of tools for his trade. We then sell his ...


1

Potential non-muchrach answer: The ger was not Jewish and now he's changing his status. In order to do so he needs to perform actions to purify himself so to speak, to become a servant of God. As such, we require Tevilah, to purify his soul, Milah, to purify his body, and Korban to uproot his idolatrous nature and replace it with complete devotion to god. ...



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