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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

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 ...


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 ...


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

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

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

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 ...


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

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 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

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 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 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 ...


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 ...


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

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

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

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

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 ...


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 ...


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

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 ...



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