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4

It's explicitly connected to that verse. מִנַּיִן שֶׁקּוֹשְׁרִין לָשׁוֹן שֶׁל זְהוֹרִית בְּרֹאשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ, שֶׁנֶּאֱמַר (ישעיה א) אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ: ‏ How do we know that you tie a red string to the goat that gets sent away? From the pasuk "If your sins are like red, they will become white like ...


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When you get to Chullin the sefer Chullin Illuminated is a really practical and helpful pictorial guide. When moving on to Gemara you might want to consider the first Chief Rabbi of Warsaw, Rav Shlomo Zalman Lifshitz's Sefer Olas Shlomo (he is perhaps more famously known as the author of Chemdas Shlomo) which is a two-volume clear p'shat-based sefer that ...


2

Perhaps, the sense is that in both rabbinic ordination and korbanot there is a transfer of one's representation to the other. In the case of rabbinic authority, the already ordained rabbi confers his authoritative status to another. Somewhat similarly, the one who brings an offering, as explained/cited by Nachmanides (Leviticus 1:9), uses the offering as a ...


2

The Yerushalmi (Pesachim 5:2 / 32a) might imply that at least the ones accompanying a metzora's offering do, since it says וכי חטאתו של מצורע לא לחידושה יצאת שתהא טעונה נסכים לשם בעלים ודבר שיצא לחידושו אין למידין ממנו "Wasn't a metzora's chatas-offering singled out for a novel rule, that it requires nesachim for the sake of the owner? And we can't ...


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In fact, the Chofetz Chaim (Likkutei Halachos, Pesachim) is quoted to the effect that the custom can't override the mitzvah, and that the fat should be eaten. (The relevant volume of Likkutei Halachos doesn't seem to be available on Hebrewbooks, unfortunately.) ומשמע מהרמב״ם דא״צ רק לשייר הגיד ולא השומן,‏ דמותר לאכול שמנו של גיד בקדשים,‏ דאין מנהג בזה לעבור ...


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Minchat Chinuch 8 suggests that maybe the prohibition to leave over from the korban only applies to those parts of it which are fit to be eaten. The fat of the gid hanashe is not fit to be eaten (due to custom) and therefore the prohibition to leave over does not apply to it. However, he ultimately moves away from this approach, as it is diffcult to ...


1

The Talmud (Chulin 11b-12a) seems to assume that no one can be a complete vegetarian. אמר רב אשי אמריתא לשמעתא קמיה דרב כהנא ואמרי לה רב כהנא קמיה דרב שימי ואמר ליה ודלמא היכא דאפשר אפשר היכא דלא אפשר לא אפשר דאי לא תימא הכי לר״מ דחייש למיעוטא הכי נמי דלא אכיל בישרא וכי תימא הכי נמי פסח וקדשים מאי איכא למימר R. Ashi added: I put forward this argument to R. ...


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Suggestion (Some of the comments leaned in this direction as well): Rav Hirsch at the beginning of Vayikra talks about צפון, the north. If I understand him correctly, he says that it does represent the physical - and therefore some korbonos represent the person sacrificing, subjugating, his physical side. But there is a higher level. The Ramchal in Mesilas ...


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The Taz in his commentary Divrei David on Rashi asks a similar question on Rashi: Sometimes Rashi will quote another verse as proof to his interpretation of the verse under discussion, but when you look at Rashi to that verse, he quotes this verse as a proof to his interpretation there. The Taz explains that the fact that there are two verses that can be ...


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Rambam, Hil. Maaseh Hakorbanos 2:2: אֵין טָעוּן נְסָכִין אֶלָּא עוֹלַת בְּהֵמָה וּשְׁלָמִים בִּלְבַד בֵּין הָיוּ קָרְבַּן צִבּוּר אוֹ קָרְבַּן יָחִיד... הוֹאִיל וְהֵן עוֹלוֹת טְעוּנִים נְסָכִים. אֲבָל הָעוֹף... אֵין מְבִיאִין עִמָּהֶם נְסָכִים Accompanying offerings are required only for an animal brought as a burnt-offering or as a peace-offering. Whether ...


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מדברי רש"י אלו נראה שאין חובה להקריב קרבן תודה, אלא אם נדר מרצונו לאחר הצלתו, וכך הבינו כמה אחרונים בדעתו.[3] אולם מדבריו על פסוק טז נראה שקרבן תודה אינו בא בנדר או בנדבה,[4] ומפירוש רש"י לגמרא מנחות[5] נראה שעצם הנס מחייב הבאת תודה.[6] כך גם משמע מדברי ה'אבן עזרא',[7] אלא שמדבריו משמע שהחיוב רק על החולה. רבנו בחיי כותב (ויקרא ו, ב) כך: נראה שלדעת ...


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Go through the Rambam on Avodah. Start with Hilchos Maashe HaKorbonos.


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That's because 2 Mishnayos back you already learned that these were exceptions. Menachot 9:7 כָּל קָרְבְּנוֹת הַצִּבּוּר אֵין בָּהֶם סְמִיכָה, חוּץ מִן הַפַּר הַבָּא עַל כָּל הַמִּצְוֹת, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף שְׂעִירֵי עֲבוֹדָה זָרָה.:‏ None of the communal offerings require the laying on of hands except the bull that is ...


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No. Non-Jews may only offer a burnt offering to G-d. Rambam Hilchot Ma'aseh HaKorbanot 3:2: וְאֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים אוֹ עֲבָדִים מְבִיאִין כָּל הַקָּרְבָּנוֹת. אֲבָל הָעַכּוּ''ם אֵין מְקַבְּלִין מֵהֶן אֶלָּא עוֹלוֹת בִּלְבַד שֶׁנֶּאֱמַר (ויקרא כב כה) "וּמִיַּד בֶּן נֵכָר לֹא תַקְרִיבוּ אֶת לֶחֶם אֱלֹהֵיכֶם". אֲפִלּוּ עוֹלַת הָעוֹף מְקַבְּלִין ...


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