Yeshiva
Beit Midrash
- Torah Portion and Tanach
- Vayikra
- Achrei Mot
The Torah study is dedicatedin the memory of
Asher Ben Haim
The Torah (Vayikra 17: 3-7) says that one who slaughters the type of animal which can be brought as a korban (sacrifice) not in that context is subject to the severe, Divine punishment of karet (being "cut off" spiritually). Throughout most of Jewish history, this prohibition applied only to mukdashim, animals which were designated for a korban. One can understand the severity of taking something that was already set aside for Divine service and "stealing it" away from Him. But according to Rabbi Yishmael (Chulin 16b; see Ramban on our p’sukim) the prohibition once applied even to regular animals. When the Mishkan was in the desert and Bnei Yisraelhad the easy opportunity to bring korbanot shelamim (the owner, altar, and kohanim split up the annimals into sections for each), they could not slaughter animals for personal consumption alone.
The apparent lesson of the prohibition, according to R. Yishmael, is that when one readily has the opportunity to do something in a manner of holiness but he opts to do it in a mundane manner, he may commit a serious sin. (Of course, not in all cases does the Torah legislate a binding prohibition.) Rabbi Akiva (ibid.), on the other hand, said that even in the desert, where Bnei Yisrael lived in the altar’s proximity, it was permitted to eat besar ta’ava (meat eaten for pleasure). One could then claim that according to him, the opportunity to bring a korban does not create restrictions on how and where to slaughter the animal, unless the animal was designated for a korban. However, the Netziv (ibid.:3) claims that even according to R. Akiva, it was forbidden to slaughter even a regular animal out of the context of a korban, because such slaughter was often associated with idol worship. Rather it was permitted only to kill the animal through the process of nechira, which was not related to idol worship. We can now understand the severe punishment for the violator, as his action is tainted by suspicions of idol worship.
Let us consider who this person is whom, according to the Netziv’s understanding of R. Akiva, the Torah encourages to bring a korban. It is someone who, if not required to bring a korban, may bring the animal for avoda zara. Who wants a korban brought under such circumstances?
If we return to our original theme, the matter is understood. The Torah refers to a normal Jew who has the potential to do the right thing, to bring his animal as a korban at the Mishkan, before eating its meat. If he does not take advantage of his opportunity, his neutral actions could, sooner or later or progressively, turn into very negative ones. It is hard to stay pareve. One who can go up spiritually but chooses not to, exposes himself to great, spiritual dangers.
Rabbis in Midrash
Lessons
fast navigation
Hosha'ana Rabba FLYDUBAI & HOSHANA RABBA- ANI VAHU HOSHIA NA- I & HIM SAVE US
"Ani vaHu Hoshia Na", "I and Him, Save Us". We don't just pray to Him, but we also pray to and for ourselves that we should emulate and educate our children to have that instinctive altruism with which He created the world. President Trump seemed amused about Yaniv Hayon, our PLUMBER who confidently worked with G-d like Superman (he learned from a pilot on a TV show!) to save 174 lives on the Dubai hijacking, but we in Israel are totally accustomed already 78 years to our plumbers, teachers, garbage-men, rabbis, farmers & doctors being Hashem's shlichim! This is what Zionism is about.
Moreshet Shaul Hashem Is your Shadow – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 420 – an address from 1941
P'ninat Mishpat A Non-Contractor in Changing Times – part I
(based on ruling 85128 of the Eretz Hemdah-Gazit Rabbinical Courts)
Moreshet Shaul Our King on Rosh Hashana, Our Father on Yom Kippur.
Based on Aroch Siach, p. 221 (Rav Shaul Yisraeli)
