YeshivaThe torah world Gateway
Beit Midrash
- Sections
- Chemdat Yamim
- Parashat Hashavua
- Torah Portion and Tanach
- Vayikra
- Vayikra
In the days of the forefathers, Avraham, Yitzchak, and Yaakov, offerings held an important place in the service of Hashem. They built altars (see Bereishit 12:7-8). They also erected matzevot (sacrificial monuments) (ibid. 28:18,22). They apparently even served Hashem under trees that they sanctified for service of Hashem (see ibid. 21:33 and Tzofnat Yeshayahu, end of perek 6).
When the Torah was given, service involving matzevot and consecrated trees became forbidden (Devarim 16:21-22). While serving Hashem through offerings on altars remained permitted, the Torah did limit the place where it could be done. During the 369 years that the altar was in Shilo and then the 410 years in the Beit Hamikdash in Yerushalayim, offerings could be given only in these places.
After the first Beit Hamikdash was built, sacrifices became permanently forbidden on bamot (altars other than the central one for the whole nation). The ramification was that most of the public did not have an opportunity to sacrifice at most times during the year. One can view this limitation as a spiritual message that opposes too much sacrificial activity and the resulting dependency on it in order to attain closeness to Hashem.
Despite the Torah’s prohibitions in these regards, large numbers of Jews in the First Commonwealth period were unwilling to give up sacrificing on bamot, which existed throughout the country. Even when the Judean kings were righteous, they were unable to stamp out the practice, until the times of Yoshiayahu, close to the destruction of the Beit Hamikdash.
We will now try to demonstrate that the forbidden use of matzevot existed as well. In describing Avshalom’s desire for continuity despite the lack of children, the navi mentions his making of a "matzevet," and the related root is found in different forms in the few relevant p’sukim (Shmuel II, 18:17) three times.
Whenever a matzeva is mentioned in Tanach, the Targum (Aramaic translation) renders it as kamata or kama, meaning a standing object. It was a large rock which was placed in a place of worship, upon which libations of wine or of oil would be poured.
There is a spiritual connection between the claim that it is wrong to forbid altars and the claim that worship on matzevot should be permitted. Avshalom’s erecting of a matzeva was a "religious" act that went along with his approach that it was proper to have additional animal sacrifices, in various places. The fact that Avshalom is portrayed in a negative light also paints his activity in this regard negatively as well.
Let us pray that we will be able to increase and strengthen the feeling of and yearning for closeness to Hashem. In our times, we can do this by teaching Torah in a manner that sanctifies Hashem’s
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.
