Studie Pagina Chavoerah Maqor

Gebruikershulpmiddelen

Site-hulpmiddelen

Spoor:
p_shmini

Verschillen

Dit geeft de verschillen weer tussen de geselecteerde revisie en de huidige revisie van de pagina.

Link naar deze vergelijking

Beide kanten vorige revisieVorige revisie
p_shmini [2022/06/30 20:52] – pvip_shmini [2022/06/30 20:54] (huidige) – pvi
Regel 21: Regel 21:
 It appears, therefore, that during the days of milu'im, the function of which was to "fill" (train), the kohanim, they brought a chatat, an olah, and a shelamim - but the nation brought no korban. On the eighth day Aharon brought a chatat and an olah, and the nation did likewise. The shelamim, the korban of joyous celebration, was brought on the eighth day by the nation, since this day was characterized principally by the revelation of the Shekhina to the nation (outdoors, at the entrance to the ohel mo'ed) rather than just to Moshe (in the ohel mo'ed itself), while the kohanim - who had already completed their milu'im - no longer needed to eat the shelamim. On Yom Kippur, too, Aharon's korban atones for himself and for his household and prepares him to sacrifice as on the eighth day, and the korban of the nation parallels this - this time, though, without the shelamim, since on Yom Kippur there is no joyous eating of korbanot. It appears, therefore, that during the days of milu'im, the function of which was to "fill" (train), the kohanim, they brought a chatat, an olah, and a shelamim - but the nation brought no korban. On the eighth day Aharon brought a chatat and an olah, and the nation did likewise. The shelamim, the korban of joyous celebration, was brought on the eighth day by the nation, since this day was characterized principally by the revelation of the Shekhina to the nation (outdoors, at the entrance to the ohel mo'ed) rather than just to Moshe (in the ohel mo'ed itself), while the kohanim - who had already completed their milu'im - no longer needed to eat the shelamim. On Yom Kippur, too, Aharon's korban atones for himself and for his household and prepares him to sacrifice as on the eighth day, and the korban of the nation parallels this - this time, though, without the shelamim, since on Yom Kippur there is no joyous eating of korbanot.
  
-The crux of the comparison of the korbanot, however, resides in the fact that Aharon's chatat in all three cases is burnt and not eaten, like the bull always brought as chatat by the kohen mashiach (Vayikra 4).+The crux of the comparison of the korbanot, however, resides in the fact that Aharon's chatat in all three cases is burnt and not eaten, like the bull always brought as chatat by the **kohen mashiach** (Vayikra 4).
  
 But herein, too, lies the fundamental difference between the days of milu'im and the eighth day, on one hand, and Yom Kippur on the other. The procedure for the sacrificing of the bull as chatat during the days of milu'im and on the eighth day (Shemot 29:10-14, Vayikra 8:14-17, Vayikra 9:8-11), includes only avoda on the outer altar. Despite this, the sacrifice is burnt outside the camp: "And the flesh and the skin he burned with fire outside of the camp" (9:11). This is the only time that a chatat is burned although it is sacrificed on the external mizbe'ach, and its blood is not brought into the kodesh. Rashi comments, "There is no external chatat which is burned other than this one." But herein, too, lies the fundamental difference between the days of milu'im and the eighth day, on one hand, and Yom Kippur on the other. The procedure for the sacrificing of the bull as chatat during the days of milu'im and on the eighth day (Shemot 29:10-14, Vayikra 8:14-17, Vayikra 9:8-11), includes only avoda on the outer altar. Despite this, the sacrifice is burnt outside the camp: "And the flesh and the skin he burned with fire outside of the camp" (9:11). This is the only time that a chatat is burned although it is sacrificed on the external mizbe'ach, and its blood is not brought into the kodesh. Rashi comments, "There is no external chatat which is burned other than this one."
  
-All other chatat offerings which are burned are sacrificed on the inner altar. Their blood is brought into the Kodesh, and the kohen mashiach sprinkles their blood inside. Such is the case regarding the chatat bull of the kohen mashiach, or the chatat of the people (Vayikra 4:5-7, 10:16-18). In both cases the kohen sprinkles in the Kodesh on the parokhet and on the inner altar. Such is the case once again concerning the bull brought on Yom Kippur - the blood of which is sprinkled in the Kodesh Kodashim - on the kaporet and in front of the kaporet, and afterwards on the inner altar.+All other chatat offerings which are burned are sacrificed on the inner altar. Their blood is brought into the Kodesh, and the **kohen mashiach** sprinkles their blood inside. Such is the case regarding the chatat bull of the **kohen mashiach**, or the chatat of the people (Vayikra 4:5-7, 10:16-18). In both cases the kohen sprinkles in the Kodesh on the parokhet and on the inner altar. Such is the case once again concerning the bull brought on Yom Kippur - the blood of which is sprinkled in the Kodesh Kodashim - on the kaporet and in front of the kaporet, and afterwards on the inner altar.
  
 The uniqueness of Yom Kippur lies in the fact that only on this day is there avoda in the Kodesh Kodashim, including offering of incense and sprinkling of blood (Vayikra 16:12-19, Mishna Zevachim 5:1-2). The uniqueness of Yom Kippur lies in the fact that only on this day is there avoda in the Kodesh Kodashim, including offering of incense and sprinkling of blood (Vayikra 16:12-19, Mishna Zevachim 5:1-2).
Regel 37: Regel 37:
 We may summarize what we have said above as follows: We may summarize what we have said above as follows:
   * The bull of the days of milu'im and the eighth day is sacrificed externally, but burned.   * The bull of the days of milu'im and the eighth day is sacrificed externally, but burned.
-  * The bull of the kohen mashiach has its blood sprinkled on the parokhet and on the gold mizbe'ach.+  * The bull of the **kohen mashiach** has its blood sprinkled on the parokhet and on the gold mizbe'ach.
   * The bull of Yom Kippur has its blood sprinkled between the badim, on the parokhet and upon the gold mizbe'ach.   * The bull of Yom Kippur has its blood sprinkled between the badim, on the parokhet and upon the gold mizbe'ach.
  
Regel 77: Regel 77:
 Therefore on Yom Kippur, the day of self-affliction, ketoret and coals are brought from the outer altar with its regular, earthly fire, into the parokhet, and there inside man stands before God, offers incense and sprinkles the blood. It should be noted that the dividing parokhet is not mentioned here even once by name, even when the Torah speaks of sprinkling blood in front of it. Therefore on Yom Kippur, the day of self-affliction, ketoret and coals are brought from the outer altar with its regular, earthly fire, into the parokhet, and there inside man stands before God, offers incense and sprinkles the blood. It should be noted that the dividing parokhet is not mentioned here even once by name, even when the Torah speaks of sprinkling blood in front of it.
  
-During the course of Yom Kippur, the sphere of man's entry into the Kodesh changes and progresses one step inwards: the mizbe'ach ha-ketoret is 'brought into' the Kodesh Kodashim. The chatat-bull of the kohen mashiach, too, the blood of which is usually sprinkled "seven times before God towards the holy parokhet" (Vayikra 4:6), has its blood sprinkled inwards on Yom Kippur. The inner altar, upon which it is forbidden to sacrifice olah and mincha the whole year round, also has its horns atoned for by Aharon once a year using the blood of the chatat of Yom Kippur (Shemot 30:9-10). In other words, that which is performed the whole year round on the outer altar (the placing of blood of the chatat on the horns of the mizbe'ach [Vayikra 4:30, Mishna Zevachim 5:3]) takes place on Yom Kippur on the inner altar. At the same time, the substance of the inner altar throughout the year - the offering of ketoret -  takes place on Yom Kippur in the Kodesh Kodashim.+During the course of Yom Kippur, the sphere of man's entry into the Kodesh changes and progresses one step inwards: the mizbe'ach ha-ketoret is 'brought into' the Kodesh Kodashim. The chatat-bull of the **kohen mashiach**, too, the blood of which is usually sprinkled "seven times before God towards the holy parokhet" (Vayikra 4:6), has its blood sprinkled inwards on Yom Kippur. The inner altar, upon which it is forbidden to sacrifice olah and mincha the whole year round, also has its horns atoned for by Aharon once a year using the blood of the chatat of Yom Kippur (Shemot 30:9-10). In other words, that which is performed the whole year round on the outer altar (the placing of blood of the chatat on the horns of the mizbe'ach [Vayikra 4:30, Mishna Zevachim 5:3]) takes place on Yom Kippur on the inner altar. At the same time, the substance of the inner altar throughout the year - the offering of ketoret -  takes place on Yom Kippur in the Kodesh Kodashim.
  
 When the Kohen Gadol emerged safely from this "encounter" with the Shekhina, it was clear to the entire nation that they had merited atonement, forgiveness and purification, and that the Shekhina would continue to dwell among them as it usually did, with the usual division, represented by the parokhet. When the Kohen Gadol emerged safely from this "encounter" with the Shekhina, it was clear to the entire nation that they had merited atonement, forgiveness and purification, and that the Shekhina would continue to dwell among them as it usually did, with the usual division, represented by the parokhet.
Regel 88: Regel 88:
 ===Further study=== ===Further study===
   - On the eighth day, there was no avoda inside the ohel. But Moshe and Aharon did enter the ohel (9:23). How does this entrance not contradict the explanation of the shiur; in fact, how does it support it? In other words, what is the purpose of this entrance, in terms of the "bottom up"-"top down" dichotomy?   - On the eighth day, there was no avoda inside the ohel. But Moshe and Aharon did enter the ohel (9:23). How does this entrance not contradict the explanation of the shiur; in fact, how does it support it? In other words, what is the purpose of this entrance, in terms of the "bottom up"-"top down" dichotomy?
- 
   - Moshe's argument with Aharon concerning the burning of the goat (10:16-20) should be understood in light of the nature of "burnt chata'ot" on the eighth day. Try and understand Moshe and Aharon's position.   - Moshe's argument with Aharon concerning the burning of the goat (10:16-20) should be understood in light of the nature of "burnt chata'ot" on the eighth day. Try and understand Moshe and Aharon's position.
  
p_shmini.1656615133.txt.gz · Laatst gewijzigd: 2022/06/30 20:52 door pvi