YeshivaThe torah world Gateway
Beit Midrash
- Torah Portion and Tanach
- Shmot
- Bo
Is the Korban Pesach a personal or communal sacrifice?
On the one hand, it exhibits signs of a personal sacrifice: each individual brings his own sacrifice, as opposed to a communal sacrifice, in which there is one sacrifice for the entire people.
On the other hand, a personal sacrifice is brought at any time one chooses. In this case, there is one set time for everyone.
Maimonides, in his introduction to the Mishnayot of Kodshim, writes that sacrifices of Olat Re’eya and Shlamim, which are brought for Shalosh Regalim are personal sacrifices, since each individual makes his own sacrifice; on the other hand, the Korban Pesach is a communal sacrifice since it is brought simultaneously by all, and the time is so significant that even if it falls on Shabbat, it overrides Shabbat and the sacrifice must be made on that day. (This is true even if the entire public is impure.)
At the same time, there is an aspect here of a personal sacrifice, since each individual brings his own. For this reason, Maimonides called the Korban Pesach a personal sacrifice that is commensurate to a communal sacrifice.
In fact, the first time in the Torah that Am Yisrael is referred to as "Klal" is in the case of the Korban Pesach. First, is Adat Yisrael: "and the whole assembly of the congregation of Israel shall kill it at dusk.(Shemot 12, 6)" For this reason it was important that every individual be a partner to the Korban, and that even the impure joined and asked to be partners and, therefore, accepted the laws of Pesach Sheni.
The first Korban Kahal Yisrael was specifically brought in this manner. On the one hand, each individual brings his own sacrifice, as does each family (and later each group on the Temple Mount.) On the other hand, they all bring the sacrifice at the same time and in the same manner.
This sacrifice is complete, with all its parts. It may not be cut. (According to Maimonides, even the thigh tendon is not removed.) This sacrifice represents the unity of Klal Yisrael, and therefore it must be whole.
Every household becomes a miniature Temple: blood on the side-posts and the lintel, and consuming the sacrifice within the home:
"And they shall take of the blood, and put it on the two side-posts and on the lintel, upon the houses wherein they shall eat it." (Shemot 12, 7)
Klal Yisrael does not forget the private home of each individual, the special home of every Jew; yet, at the same time, we must remember that each Jew’s greatness emanates from belonging to the entire congregation of Israel. The Klal does not ignore the individual, but each individual understands that he draws his strength from the Klal.
There is a wondrous connection in the building of Am Yisrael. Each individual and each family is in his own home, but they are actually together, as one. There is, at times, the unity of the communal sacrifice, when sacrifices are brought for the entire tzibbur. However, there is also a unique aspect to the joint evolution of this Kahal, even though seemingly each family is on its own.
We must internalize this important cornerstone of Jewish life, when we do not have the Temple, during our holidays and our prayers. Although the private celebrations take place in every home and every synagogue separately, Klal Yisrael celebrates together. While we each pray from our private Siddur and in our regular synagogue, Klal Yisrael prays uniformly (despite some minor variations), and at uniform times.
The most significant access to our Creator is always through the Klal. Even when the individual turns to his Creator, it is as part of the tzibbur.
And thus wrote Maran Harav Kook (Orot Yisrael, 2, 3. Shmone Kvatzim):
"The soul of each Jew originates in the Life-Source of the universe via the conduit of the national collective, and the collective provides soul to the individuals."
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
Lessons
fast navigation
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
