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Sacrifices for all days-ALL THE TIME
March 18, 2012, 11:07 am
Filed under: atonement, sacrifices
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Bs”d

BS”D

VAYIKRA

Some people object to the idea of sacrifices out of concern for the welfare of animals. However, this objection contains a measure of hypocrisy. If this were true our first step should be to outlaw the killing of animals for food, clothing, and other material benefits.

Unless you are a vegetarian, you too practice animal sacrifice.
They eat the animals sacrificed.

Think of the Temple sacrifices as a big, sacred BBQ.

The Ramba”m, Moses Maimonides the great philosopher and codifier of Jewish law, writes (Guide for the Perplexed, 3:32) that animal sacrifice dates back to the most ancient times, having been a common form of worship from the earliest days of man’s need for religious expression and experience. He explains that the Torah incorporated this type of practice by providing for such offerings. In other words, God sought to give His people an avenue by which this primordial, innate desire may be expressed to Him, and thus made provisions for it by issuing the sacrificial commandments. Indeed, it is a common position of many great scholars and thinkers that sacrifices of animal life were among the earliest and most profound expressions of the human desire to come as close as possible to God. Thus the Bible records the sacrifices of Cain, Abel, and Noah. It is evident that the Jewish concept of sacrifice as it existed in the Holy Temple is widely misunderstood. For this worship functioned on many levels: ethical, moral, philosophical, mystical…and most of all, in fulfillment of the word of God. For although the idea of the sacrifices may seem difficult for contemporary man to accept, it is the commandment of the Holy One.

Forgiveness of sins against God alone is obtained through repentance and confession of one’s sins in words before God Himself, and correcting one’s future conduct according to the God’s law. When one sins against a person (as by theft or injury), he must also do his best to make restitution to the person injured and gain his forgiveness, as well as repenting, confessing, and making amends in future conduct before God.  Many  may be surprised to learn that this will bring full atonement according to the Torah. (This is the main point of the Book of Jonah, of course; seeJonah 3,10, in particular).

When the Temple stands, some sins require offerings as explained, in addition to this repentance process, not instead of it; without this repentance process, offerings for sins are totally ineffective, and must be brought again when one has truly repented.

It is important to emphasize that according to the Torah, sacrifice was never the exclusive means of obtaining forgiveness and was not in and of itself sufficient to obtain forgiveness, and in certain circumstances was not even effective to obtain forgiveness.

The sacrifices are explained as the process which unites the Kohen (priest) performing the sacrifices with the divine world. The Hebrew term for sacrifice, korban, is comes from the root karev – to bring close, to unite. Sacrifices bring about the dynamic union of the divine powers called the Sefirot, and restores the soul of man and other created elements to their state as they were before the damages of the sin which is being atoned. For. The sacrifice joins the upper and lower worlds and brings together the believer and God Himself. The material nature of the sacrifice, the use and slaughter of “material” animals, brings atonement for material sins. Because the evil powers in man are embedded in his flesh and blood these evil powers drawn to man are transferred to his “sin offering” so the flesh and blood of the animal have to be sacrificed. By this these evil powers then leave the animal, and become nullified to the Divine light.  More than that, the sacrifice frees the spirit of the animal, enabling it to rise to its divine root; the animals are eminated from the “animals” described by Ezekiel in the throne-chariot, the Merkavah .

These days prayer and study of the laws of sacrifices has taken the place of sacrifices.  In accordance with the words of the Prophet Hosea, we offer instead of animals the offering of our lips (Hosea 14,3;).  While dedicating the Temple, King Solomon referred to the idea that prayer can be used to obtain forgiveness (I Kings 8,46-50).  Our prayer services are in many ways designed to parallel the sacrificial practices; for example, we have an extra service on shabbath to parallel the extra shabbath offering. All this was arranged for us by the Prophets as they foresaw the period of exile when we would not have animal sacrifices, and it was they who organized the order of prayer we have today.

Let it be known that before offering a sacrifice, Aharon and his sons washed their hands, as it states in the Torah; “Aharon and his sons will wash their hands and their feet from it (the Laver) upon entering the Tent of Meeting; they will wash with water so that they do not die; or whenever they approach the Altar to serve, to burn a fire offering to God, they will wash their hands and feet so that they do not die” (Ex. 30: 19-20). The phrase “so that they do not die” is repeated here. This emphasizes the importance of this washing, and we know that when the Temple is not standing, one’s table serves in place of the altar. For this reason we ritually wash before meals.

In Pirkei Avot, Rabbi Shimon teaches that three who eat together and do not speak words of Torah are as if they ate sacrifices to the dead. Indeed, their tables are full of filthy vomit when there is no mention of God. But when words of Torah are spoken it is as if they ate from the table of God.

The Maor Eniyim teaches that Fire is Binna (Divine understanding).  The Torah is spice against the “Yetzer Hora” (evil inclination). Through being occupied in Torah, which is called Bina. Bina is the source of Givurot (restriction, discipline). “Dinim” (judgments) are only sweetened in their source being in the Torah. This is by including the left in the right, making טוב(good). This is as Avraham’s sacrifice at “Batara”. Which is the future slaughtering of the “Yetzer Hora”. Separating it from us. By cleaving oneself in the light of the Eyn Sof (infinite Godliness) that flows from the letters of the Torah. There goes in judgments to their source. They are corrected in their source in the Torah.

The Sulam on Zohar parsha Pinchas teaches Like a sacrifice, Torah is offered as a gift to God. He is at his own table. At His table are all manner of food including fine flour, average flour and waste matter. Hashem distributes this food to those who are sitting there joining Him there in the banquet. The bread the king eats is made of fine flour. This He gives to those He loves, those near to Him. This food is from the side of the “Tree of Life”.

Rabbi Yose teaches concerning the twelve properties of the Torah that inequity can be purged even without sacrifices of flesh but with words of Torah. Even if punishment is already decreed against one, it can be annulled. Words of Torah can purify those who are unclean. He who studies Torah is first purified and then sanctified.

This weeks parsha explains the ritual aspect of many sacrifices that are made in the Holy Temple, may it be rebuilt quickly in our days.

In the temple of king Solomon a fire would come down from heaven to consume the daily offerings on the alter. Yet we still made a fire below. There is a verse in Thillim

(Psalms)

Happy is the man whom you choose, and bring near.” (Psalm 65). In the Holy Zohar it explains ; who are those that Hashem brings close ?. It is those who first take a step in that direction. We can see Hashem demands a action below by us, we see this in man making the fire on the alter. In order to raise your self up and the world we must do something of Divine service then God will respond in kind, with great mercy.

We learn from the Zohar a sacrifice is called in Biblical Hebrew a “corbon” from the same root as the word  “corov”   which means closeness. In Beor Esser Sefirot העטרת (the Crown) is called heart it is the place in  the beginning of all tefilot (prayers). The הקרבנות (the sacrifices) are in עליוןלב (the supernal heart).  This is the din (judgment) concerning  tefilot. As this prayer is as a קרבן which purifies and brings one קרב (close).

We can learn a lot from the Temple service. Dont take benefit of a mitzvah (commandment) before it is complete (dont create a incomplete mitzvah or lacking compared to what you are capable of). This is as if a Cohen were to eat from a sacrifice before he had completed his required Divine service with it. Do the mitzvot in a way of כבוד (honor) due to the Holy king. Dont enter into doing the Mitzvot in a light headed way. By comprehension of the mitzvot one comes to be careful with their fulfillment as then they understand that the mitzvot involve Holiness. Then they will do them with all their power, cherishing and guarding their kidusha.  But if one enters to fulfill mitzvot with arrogance or not in a serious way they will not comprehend in truth “hashgacha” (divine providence), or see the way of the Mitzvot.1 Like a sacrifice, Torah is offered as a gift to Hashem. In the Zohar Barashit  it is taught During times when sacrifices were offered sin never clung to Yisrael as these offerings made atonement for them. The Zohar Vayikra  teaches that the inner most alter  was for Incense, it is the “small still voice.” (the Spirit of Holiness). The ark is Bina including 32 paths which is the source of the Nashama Yetera of Shabot which is Chuchmah , the fire of the Brass alter, it stands against the fire of Ghenom.2

The work of the Holy Temple will continue once again as we see from the Prophet Jeremiah:

Behold the days are coming says YHVH I will perform the good thing which I promised to the house of Israel, and to the house of

Yehudah. In those days at that time, I will cause an offshoot  of righteousness to grow up for David and He shall execute justice and righteousness in the land. In those days shall Yehudah be  saved and Jerusalem shall dwell safely and this is the name whereby she shall be called YHVH is our righteousness.  Thus says YHVH David shall never lack a man sitting on the thrown of the house of Israel. Neither shall the Cohen and Levites lack  a man before me to offer Burnt offerings and to burn Meal offerings  and to do sacrifice for all days ”(33:14-18)

The Radak explains ”offshoot of righteousness” this refers to Messiah.  The Metsudat David says we will call the place of Jerusalem  when this prophesy is fulfilled YHV”H is our righteousness. This depicts a little how dramatic this time will be to Jerusalem.  The Metsudat David  teaches us from the words ” do sacrifice for all days” that there  will not be cut off the sacrifice because there  shall  forever be this service. God will return the Cohaniam (Descendants of Aharon)  and all their aspects as described in the Torah into action  again as in days of old

In Marachot Elokim the main thing of  גאולה (redemption) is  in the night time so the corban pasach (pasach sacrifice) is only brought at night.

Originally, sacrifices were brought and achieved the required level of Reiach Nechoiach, a satisfying aroma, without the requirement of Minchat Nesochim, flour sacrifice and wine libations. This was like the sacrifices of Hevel, Noach and Avrohom.  By the sin of the egel, gold calf, created the need for these additions to the sacrifices brought for the tzibbur, whole community. This is seen in Parshat Tezava with the korban tomid and in Parshas Pinchos with the korbonot Mussaf. By the sin of the meraglim, spies, in Parshat Shelach, there came the requirement for these additions to even the sacrifices of the yuchid, individual. This explains why this parsha appears in Parshat Shelach after the sin of the spies. (Sforno, 15:3).

In the writings of the Kabbalists, we find a remarkable  description  of how the universe will look in the future, a world vastly changed  from our current reality. All aspects of the universe will then be elevated. Even the animals in that future era will be different; they will rise to the level of people nowadays [Sha’ar Hamitzvotof the Ari z”l]. Obviously, no sacrifice could be offered from such humanlike animals. At that time, there will no longer be strife and conflict between the species. Human beings will no longer need to take the lives of animals for their physical, moral, and spiritual needs.

It is about this distant time that the Midrash states  “All sacrifices will be annulled in the future”  [Tanchuma Emor 19, Vayikra Rabbah 9:7]. The prophet Malachi similarly foretold of a lofty world in which the Temple service will only consist of grain offerings, in place of the animal sacrifices of old:

“Then the grain-offering of Judah and Jerusalem will be pleasing to God as in the days of old, and as in ancient years.”  [Malachi 3:4]



Alot to learn about sacrifice
March 18, 2011, 12:48 pm
Filed under: atonement

Parsha Tsav

The Parsha talks all about sacrifice.

During times when sacrifices were offered sin never clung to Yisrael as these offerings made atonement for them.1 Rabbi Yose teaches concerning the twelve properties of the Torah that inequity can be purged even without sacrifices of flesh but with words of Torah. Even if punishment is already decreed against one, it can be annulled. Words of Torah can purify those who are unclean. He who studies Torah is first purified and then sanctified. 2 Now Torah is from Z’a (Source of Ruach-Emotional Soul), but with complete self sacrifice one can taste the Torah of the future. This is the Torah of “atik” (The ancient of Days source of Delight) or “aor ganuz” (hidden light). This is acquired by one who never prays for his personal benefit, it is as if he is not part of this world.3 Fire is Binna (Divine Understanding).  The Torah is spice against the “Yetzer Hora” (evil inclination). Through being occupied in Torah, which is called Bina. Bina is the source of Givurot. “Dinim” (judgments) are only sweetened in their source being in the Torah. This is by including the left in the right, making טוב (good). This is as Avraham’s sacrifice at “batara”. Which is the future slaughtering of the “Yetzer Hora”. Separating it from us. By cleaving oneself in the light of the Eyn Sof that flows from the letters of the Torah. There goes in judgments to their source. They are corrected in their source in the Torah.4 Malchut of Atzilut is called fire. Fire is Atzilut. But since we are in “galut” this fire does not have to power to burn up the “sitra achra” (other side). It is only strong enough to guard “kidusha” (holiness). It is in Rachamim (Mercy) that we are able to stand in this fire of Holiness. In the future it will be this fire which will destroy the wicked, and it is this fire that will build the 3rd Temple. This fire is the כבוד (Glory) of the Shechinah, by it we are sustained. It is יאהדונה”י. When this light stands on ones head all lights shine on it. יאהדונה”י makes all אחד (one). The “ו “ in the middle is the hand of God, which is between 2 “ י “ . By “yichud” the Shechina (Divine Presence) rises to the Ayn Soff (infinateness) and decends to את .5

Like a sacrifice, Torah is offered as a gift to God. He is at his own table.6 The sages teach in the Talmud that at one time, the sacrificial altar atoned for Israel. Now one’s table, through the spiritual elevation of his food, accomplishes it.7 We learn from Rabbenu Bachyah that once a person con­fesses his sins to God, no angel is permitted to harm him. Confession atones for the wicked; once they accept the judgment, they merit life in Olam HaBa. The words of confes­sion stand in the place of sacrifice. Thus, to avoid grievous Judgment one must confess even for inadvertent sins, as these require a guilt offering. Many have been saved from death by confession. 8 The main greatness of the Divine Name is through  wealth.  All this  is decided by the כסא (thrown) and משפט (judgment). Dont take benefit of a mitzvah before it is complete (dont create a incomplete mitzvah or lacking compared to what you are capable of). This is as if a Cohen were to eat from a sacrifice  before he had completed his required Divine service with it. Do the mitzvoth (commandment-attachment) in a way of כבוד (honor) due to the Holy king. Don’t enter  into doing the Mitzvot in a light headed way. By comprehension of the mitzvot one comes to be careful with their fulfillment as then they understand that the mitzvot involve Holiness. Then  they will do them with all their power, cherishing and guarding their kidusha.  But  if one enters to fulfill mitzvot with arrogance or not in a serious way they  will  not comprehend in truth “hashgacha” (divine providence), or see the way  of the Mitzvot.9

 

1Zohar Barashit p.191b

2.Zohar Ibid. 3:80b

3.Lecuty Maharon #15

4.Maor Eniyim

5Tefilot Ramchal #445,355,Aor eniyim 30:2

6 Sulam on Zohar Pinchas p.253a

7Brachot

8Kad HaKemach, chapter “Confession.”

9safer ha paliyah,Petachy Chotem p.52, Tefilot Ramcha”l #108,Lekutey Mahoran Tannina p.18,Avodat Yisrael p.8,Shoshon Sodot

 



What does it mean “sacrifices” ?
April 3, 2009, 2:51 pm
Filed under: atonement, eating, fire, sacrifices, Torah

Parsha Tsav

The Parsha talks all about sacrifice.

During times when sacrifices were offered sin never clung to Yisrael as these offerings made atonement for them.1 Rabbi Yose teaches concerning the twelve properties of the Torah that inequity can be purged even without sacrifices of flesh but with words of Torah. Even if punishment is already decreed against one, it can be annulled. Words of Torah can purify those who are unclean. He who studies Torah is first purified and then sanctified. 2 Now Torah is from Z’a (Source of Ruach-Emotional Soul), but with complete self sacrifice one can taste the Torah of the future. This is the Torah of “atik” (The ancient of Days source of Delight) or “aor ganuz” (hidden light). This is acquired by one who never prays for his personal benefit, it is as if he is not part of this world.3 Fire is Binna (Divine Understanding).  The Torah is spice against the “Yetzer Hora” (evil inclination). Through being occupied in Torah, which is called Bina. Bina is the source of Givurot. “Dinim” (judgments) are only sweetened in their source being in the Torah. This is by including the left in the right, making טוב (good). This is as Avraham’s sacrifice at “batara”. Which is the future slaughtering of the “Yetzer Hora”. Separating it from us. By cleaving oneself in the light of the Eyn Sof that flows from the letters of the Torah. There goes in judgments to their source. They are corrected in their source in the Torah.4 Malchut of Atzilut is called fire. Fire is Atzilut. But since we are in “galut” this fire does not have to power to burn up the “sitra achra” (other side). It is only strong enough to guard “kidusha” (holiness). It is in Rachamim (Mercy) that we are able to stand in this fire of Holiness. In the future it will be this fire which will destroy the wicked, and it is this fire that will build the 3rd Temple. This fire is the כבוד (Glory) of the Shechinah, by it we are sustained. It is יאהדונה”י. When this light stands on ones head all lights shine on it. יאהדונה”י makes all  אחד (one). The “ו “ in the middle is the hand of God, which is between 2 “ י “ . By “yichud” the Shechina (Divine Presence) rises to the Ayn Soff (infinateness) and decends to את .5

Like a sacrifice, Torah is offered as a gift to God. He is at his own table.6 The sages teach in the Talmud that at one time, the sacrificial altar atoned for Israel. Now one’s table, through the spiritual elevation of his food, accomplishes it.7 We learn from Rabbenu Bachyah that once a person con­fesses his sins to God, no angel is permitted to harm him. Confession atones for the wicked; once they accept the judgment, they merit life in Olam HaBa. The words of confes­sion stand in the place of sacrifice. Thus, to avoid grievous Judgment one must confess even for inadvertent sins, as these require a guilt offering. Many have been saved from death by confession. 8 The main greatness of the Divine Name is through  wealth.  All this  is decided by the כסא (thrown) and משפט (judgment). Dont take benefit of a mitzvah before it is complete (dont create a incomplete mitzvah or lacking compared to what you are capable of). This is as if a Cohen were to eat from a sacrifice  before he had completed his required Divine service with it. Do the mitzvoth (commandment-attachment) in a way of כבוד (honor) due to the Holy king. Don’t enter  into doing the Mitzvot in a light headed way. By comprehension of the mitzvot one comes to be careful with their fulfillment as then they understand that the mitzvot involve Holiness. Then  they will do them with all their power, cherishing and guarding their kidusha.  But  if one enters to fulfill mitzvot with arrogance or not in a serious way they  will  not comprehend in truth “hashgacha” (divine providence), or see the way  of the Mitzvot.9 The God has told Israel to be “a holy nation”, it is not good for you to eat” tumah” (spiritual impurity) and make yourself tamei.(unclean).  But become Holy and help bring the Redemption quickly in our days !

1Zohar Barashit p.191b

2.Zohar Ibid. 3:80b

3.Lecuty Maharon #15

4.Maor Eniyim

5Tefilot Ramchal #445,355,Aor eniyim 30:2

6 Sulam on Zohar Pinchas p.253a

7Brachot

8Kad HaKemach, chapter “Confession.”

9safer ha paliyah,Petachy Chotem p.52, Tefilot Ramcha”l #108,Lekutey Mahoran Tannina p.18,Avodat Yisrael p.8,Shoshon Sodot



REMOVAL OF NEGATIVE ENERGY-RESIDUE OF SIN
February 23, 2009, 6:28 am
Filed under: atonement, injury, Judgments, suffering, why "bad things" happen

Hi everybody,

I fell and fractured my arm last Shabot. I will tell you why.

Before the Shabbot in the Mikvah as the Ben Eash Chy recommends I made confession for sin under the water. But this time I went into great detail asking to purified from all that I had done wrong. That I should be “white as snow”. Well on Shabbot I got up in the middle of the night prayed till “Yestabach” as I usually do. The rain then stopped. I then ran as I normally do to the “Tefilah”(PRAYER). Right before the mikvah door I fell.

It comes to mind “be careful what you pray for for you may get it.”

I went home meditated and asked the God why this had happened, then I opened the bible at “random” to find the answer. This has been a practice of many sages. It read :

“I will extol you, YHV’H ; for you have lifted me up, and have not made my enemies rejoice over me. YHV’H ELOHAY, (this refers to accusers created above by sins) I cried to you, and you have healed me. YHV’H, you have brought up my soul from Sheol; you have kept me alive, that I should not go down to the pit. (psalm 30)

It is known atonement comes through suffering as its written :

Rabbi Yuhuda Petiah writes the supernal told him

The Supernal court in its rulings is not trying to avenge the actions of the wicked, but only to cleanse the levels of the soul of the Just from sins. By which ever punishment will fix and purify them quickly, so they may then enter the Garden of Aden.” (Minchat Yehudah)

The trials of the righteous are explained in Midrash,2 where we are taught that God only tries the righteous because the more one beats flax the more it is improved and glistens as fine linen. He can not do so with a defective vessel as it will break. It is as the sages teach:3 that God tries the righteous, testing them before He confers greatness upon them. Rabbi Yitzchak further teaches us that when man comes to grief through sin and is liable to death by the hand of Heaven, atonement is made by his ox dying, his poultry being lost, his flask breaking, or by his falling and injuring his little finger. A drop of blood flows from it, and this part of his life is considered as the whole of it. These damages are not chance occurrences but the mercy of the Holy Blessed One. 4 Rabbi Shimon bar Yochai shows us that there is also great benefit in our hardships, as God delights in the soul but not in the body. He afflicts the body so that the soul may gain freedom. So we see physical suffering is only to remove a covering from the soul so that it may be more openly re­vealed.5

2. Midrash Rabba Bereshith 34:2.

3. Ibid. Shemot 1 :21.

4 Zohar 3:46b

5 Bava Kamma 50a.

It is painful and difficult to type.

THANK YHV’H FOR ALL

 

Spiritual success is commensurate with their efforts BUT in reality,  the way that a person prospers can transcend what they can intellectually grasp as success is closely related to what people refer to as “mazel” which some may translate as luck, but it really refers to Divine influence.  A person’s “mazel”  cannot be achieved through their own efforts alone, it comes from Heaven. This holds true with success in general.