
	Where results make sense

Topic: Korbanot

Related Topics

Beit HaMikdash

Kohen

Sacrifice

Temple in Jerusalem

Most Holy Place

Three pilgrim festivals

Pharisee

Second Temple

Semicha

Judaism

Rabbi

Second Book of Maccabees

Biblical canon

Mishneh Torah

Tabernacle

	Korban Encyclopedia Article @ Worshipped.org (Site not responding. Last check: 2007-11-06)
		Korbanot and the nature of their practice continue to have relevance to Jewish theology, ritual, and law, particularly in Orthodox Judaism.
		The korbanot are mentioned in all five books of the Torah outlining their origins and history, and then in the later books of the Tanakh (Hebrew Bible).
		Reform Judaism and Reconstructionist Judaism disavow all belief in a restoration of a Temple, the resumption of Korbanot, or the contination of identified Kohanim or Levites.
	www.worshipped.org /encyclopedia/Korban (4792 words)

	[No title] (Site not responding. Last check: 2007-11-06)
		Korbanot and the nature of their practice continue to have relevance to Jewish theology, ritual, and law, particularly in Orthodox Judaism.
		The korbanot are mentioned in all five books of the Torah outlining their origins and history, and then in the later books of the Tanakh (Hebrew Bible).
		Rambam and Ramban on Korbanot, Torah.Org, Rabbi Yitzchak Etshalom
	en.encyclopediahome.com /wiki/Korbanot (4611 words)

	Midreshet Harova - Tzav 5760
		In the Torah, korbanot are introduced to us as a most natural expression of the religious in man. Cain and Abel brought korbanot as an expression of their connection with God (Genesis 4:3).
		Korbanot are part of an intricate system of closeness to the word of God and the morality of God.
		Korbanot are not a replacement for morality or a substitute for correct ethical conduct.
	www.midreshetharova.org.il /onlinetorah/archive/vayikra/tzav5760.php (4577 words)

	[No title]
		Rav Hoffman felt that the eternal obligation of korbanot appears to run counter to the Rambam's perspective on their underlying reason, as necessitated by the prevalence of pagan sacrifice.
		This week we have been discussing the Rambam's famous and controversial position regarding the institution of korbanot (sacrifices), which he claims was necessitated by the widespread acceptance of this mode of worship among the pagan world (Moreh Nevukhim 3:32).
		Given that korbanot serve as an expression of one's sincere feelings of devotion, and indeed the prophets strongly condemned the use of sacrifice as an attempt at automatic, magical absolution, the question arises as to why Halakha allows bringing sacrifices even without these emotions.
	www.vbm-torah.org /archive/salt-vayikra/24-8vayikra.htm (4105 words)

	Abarbanel - Parshas Pekudei, 5765 - Torah.org
		The kedushah of the Mishkan was centered [as was the Mikdash] on the Avodah of the Korbanot, so I will devote this introduction to the types of korbanot and to their purpose, even though they are scattered throughout the Torah.
		Actually, the knowledge and ideas behind the korbanot as they are expressed in the verses of the Torah have been hidden and withheld from us since the destruction of the Bet Hamikdash and the cessation of the Avodah, as Maimonidies explains in his Introduction to that Seder of the Mishnah.
		Moreover, the 3 types that are the elevated and pure of the korbanot, are also symbolical of the Nation of Israel, the elevated and pure of the nations.
	www.torah.org /advanced/abarbanel/5765/pekudei.html (960 words)

	JewishJournal.com (Site not responding. Last check: 2007-11-06)
		The theme of Parshat Tzav is korbanot, the animal sacrifices brought in the Tabernacle and, later, in the Temple.
		The Rambam, in his “Guide to the Perplexed,” writes, “The purpose of sacrifices being incorporated into the Divine service of the Jewish people was to accommodate the transition of the people going from the extreme falsehood of idol worship to the extreme truth of worshipping one true God.
		The Rambam never meant to imply that korbanot were a temporary means of service, whose practice would be abandoned as soon as the Jewish people were weaned from their idolatrous ways.
	www.jewishjournal.com /home/print.php?id=15667 (461 words)

	P57tzav
		Seen from this perspective, the korbanot serve primarily as fuel for the esh tamid, and especially the olah.
		Other korbanot have a portion offered upon the altar, while another portion is taken "from my fire offering" (6:10) and given to the kohanim (See Study Question 5).
		From the perspective of the kohanim, however, korbanot are not a means to approaching the divine Presence.
	www.vbm-torah.org /parsha/25tzav.htm (2343 words)

	Midreshet Lindenbaum (Site not responding. Last check: 2007-11-06)
		It is not incidental that all Korbanot share the fact that the two elements of the animal are brought to the altar.
		Interestingly enough, the section of the details of the korbanot is interrupted by a law which tells us that both of these parts of an animal are forbidden to a Jew (See next week’s parsha 7:22-27).
		The korbanot the, are a tool for giving expression to some familiar and frequently felt religious feelings.
	www.lind.org.il /features/rai_vayikra64.htm (3259 words)

	Ra'anana Community Kollel - Vayikra 5765
		Whether or not we are capable of understanding exactly how they work, we must still come to terms with the fact that the korbanot are essential to the world’s existence and consequently, that our lives as observant Jews without them are lacking no less than one third (0.33 repeating) of their basic foundations.
		When they do so, it is considered as if the Beit Hamikdash had been rebuilt in their days and the korbanot which they study offered within.
		In relatively more recent times, the Chofetz Chaim became famous for promoting the study of the laws of the korbanot in order that we will be able to quickly apply them after the imminent return of the Beit Hamikdash.
	www.raananakollel.org /insights_vayikra_5765.html (747 words)

	Parshat Vayikra 5762 - Aliya-by-Aliya Sedra Summary - OU.ORG
		First among the korbanot that the Torah presents is the OLAH (of a bull), the offering that is completely (almost, but not quite - the skins of most OLOT were a gift to the kohanim) consumed on the Mizbei'ach.
		A common procedure in the bringing of many korbanot is leaning upon the animal before it is slaughtered.
		First, that even when not "burdened" by the various korbanot (since they are in exile and without a Beit HaMikdash), they do not properly pray or repent their ways.
	www.ou.org /torah/tt/5762/vayikra62/aliya.htm (2488 words)

	Israel Hasbara Committee
		Parsha Tzav [1] continues the detailed instructions for the various korbanot mentioned in the Torah, with the emphasis on the role of the Kohanim in the sacrificial ritual.
		One important aspect of some of the sacrificial rites was the setting aside of a portion of the sacrifice for the priests, who because they were not to be allotted any land, were forced to rely on a designated portion from the various sacrifices, be it animal, grain or fruit, for their physical sustenance.
		He maintained that the institution of korbanot was meant to impress upon a person the gravity of his sins; that he deserved to be sacrificed upon an altar to God in place of this animal.
	www.infoisrael.net /cgi-local/text.pl?source=7/a/060420061 (746 words)

	Parshat Tzav 5766 - Aliya-by-Aliya Sedra Summary - OU.ORG
		It is very important to recite the portions of Korbanot, based on the concept of "And our lips will substitute for the bulls".
		This is similar to one of the reasons given for the Amida being a silent prayer - this protects a davener from the embarrassment of something he might include in his prayer being overheard by others.
		korbanot), and now we have the presentation of the animals we may and may not eat.
	209.208.204.26 /torah/tt/5766/tzav66/aliya.htm (4177 words)

	PARSHA THEMES
		The Ramban himself offers two explanations for korbanot: one mystical, which we will leave for others to explain, and one symbolic: Bringing a korban communicates to the bringer that in truth, he himself ought to suffer the fate of the korban for his sin.
		While it may explain the expiatory korbanot, such as the hattat and asham -- brought to attain forgiveness for sins -- it certainly does not explain the shelamim, for example, which is brought to express joy, celebrate, mark the creation of a covenant, and the like.
		Before the Torah, there were two multipurpose korbanot -- the ola and shelamim -- the ola being especially suited to serious occasions, such as in order to achieve forgiveness for sins, and the shelamim especially suited to celebrations.
	victorian.fortunecity.com /brutalist/608/25vayikra.html (3391 words)

	WHO IS WATCHING ANYWAY? - Part II - December 3, 2004 - Raphael Grunfeld (Site not responding. Last check: 2007-11-06)
		Among the non-animal Korbanot that are subject to Mei’lah are those that never become free of the laws of Mei'lah.
		There were also other Korbanot that belonged to the less holy category known as “Kodashim Kalim.” These included the Peace Offering, known as the “Korban Shelamim,” the firstborn animal known as the “Bechor,” the tenth-born animal known as the Ma’aser Behemah and the Passover offering known as the Korban Pesach.
		These Kodashim Kalim Korbanot were subject to their own special Mei’lah laws which differed from the Mei'lah laws of Kodshei Kodashim in two principal respects.
	www.ounetwork.org /torah/dafyomi/5765/120304.htm (813 words)

	Parashat Tzav - 5760 - OU Torah Insights Project
		After all, those who wish to bring korbanot do not need to know the particulars of what to do; that would seem to be the responsibility of the kohanim, who actually carry out the mitzvah.
		While it is true that only the combination of both the Written and Oral Torot can provide a full understanding of the particulars of the Halachah, one is still struck by the seemingly disproportionate detail presented in the Written Torah regarding these mitzvot, in relation to other, more widely-accessed, mitzvot.
		By making the details of korbanot known to all Jews, the Torah effectively safeguards a crucial service that, if left clouded, could easily have been transformed into religious rites that cater to the most subjective elements of the human personality.
	www.ou.org /torah/ti/5760/tzav60.htm (398 words)

	Rabbi Yaakov Haber - Korbanot - Elevating the Physical World
		The Olah offering was unique in that, with the exception of the hide which was given to the Kohanim, it was entirely consumed on the mizbei’ach.
		It is not surprising then that the korbanot also reflect the range of Divine service.
		Indeed, the Talmud comments concerning the korbanot that are partially eaten by the Kohanim, that “kohanim och’lim uv’alim mitcap’rim” -- the Kohanim eat, and the owners of the offering achieve atonement.
	www.torahweb.org /torah/2001/parsha/rhab_vayikra.html (598 words)

	Torah MiTzion - פרשה ברשת - ויקרא
		But if we try to perceive the korbanot as an external expression of a deep, internal feeling, a feeling of love and strong, genuine desire to draw nearer to the Almighty, then perhaps we will arrive at a somewhat different picture.
		Descriptions of korbanot therefore seem irrational and have an immediate association with paganism.
		This transformation (which occurred approximately at the end of the FirstTempleperiod) is often referred to as the transition from nevu'a (prophecy) to chochma (wisdom, scholarship).
	www.torahmitzion.org /heb/resources/show.asp?id=299 (618 words)

	Not Just Lip Service
		In this week's Torah portion we are introduced to the concept of korbanot, the offerings given in the Mishkan (Tabernacle) and later in the Temple.
		Thus, prayer, like korbanot, aids us in keeping our lives in proper perspective, and removes from us some of the negative influences that we inevitably pick up from living in a physical world.
		The korbanot remind us to pause before we pray, and realize the importance of what we are about to do.
	www.tfdixie.com /parshat/vayikra/003.htm (486 words)

	Korban Copy
		However, by analyzing the korbanot, we can learn important lessons that can be applied to our lives now, just as they were in Temple times.
		When they composed the prayers, each word was carefully weighed and placed in such a way that it would have a tremendous spiritual and mystical impact.
		Even without korbanot, we still have this opportunity, as there are many ways to "donate" to Hashem.
	www.tfdixie.com /parshat/vayikra/002.htm (1283 words)

	Bringing Korbanot Today
		Regarding these Korbanot, the rule is: Tuma Dechaviya Betzibur, the Korban may be offered in a state of Tuma if at least half of the community is Tamei (for the parameters of this rule see Encyclopedia Talmudit 19:559-641).
		Although Korbanot may be offered absent the Bait Hamikdash, the presence of the Mizbeach is an absolute necessity.
		In addition, it is highly worthwhile to study the underlying Torah attitude toward the Bait Hamikdash and Korbanot.
	www.koltorah.org /ravj/korbanottoday.htm (1467 words)

	Parashat Vayikra - D'var Torah (Site not responding. Last check: 2007-11-06)
		Rabbi Daniel Landes, head of the Pardes Institute of Jewish Studies, further identifies how some of the distinctions between the laws of korbanot and classic pagan practice serve to emphasize certain fundamental Jewish values.
		In contrast, the sacrifice of the Torah, which is modest, flat and only mildly aromatic, is meant as a vehicle for the one bringing it to reflect on its true purpose – to be imbued with the closeness to God that will inspire moral acts and a sense of modesty.
		Perhaps we can derive real optimism from the evolution in our relationship with God in that unlike our ancestors, we don't require korbanot as a means to achieve divine connection and meaning despite the fact that our primary goal, to create an am kadosh or sacred community, has not changed since biblical times.
	www.bj.org /parashat_hashavua/parashat_vayikra_5765.php (825 words)

	"Offering up our time and skills" Parashat Hashevua Vayikra / And he called; year 5763; By Messianic believer ...
		The word "Korbanot" is usually translated as "sacrifices" or "offerings"; however, both of these terms suggest a loss of something or a giving up of something, and although that is certainly a part of the ritual, that is not at all the literal meaning of the Hebrew word.
		It is interesting to note that whenever the subject of korbanot is addressed in the Torah, the name of G-d used is the four-letter name indicating G-d's mercy.
		Certain Korbanot were brought purely for the purpose of communing with G-d and becoming closer to Him.
	www.cmy.on.ca /toraportions2000/ap/ap03.19.2003.htm (1779 words)

	Torah MiTzion - פרשה ברשת - ויקרא
		The list begins with the korbanot that an individual decides to bring of his own volition, voluntarily, that he decides he wants to bring and offer in the Beit Hamikdash - a voluntary ola, a voluntary mincha, and a voluntary shelamim.
		An important feature that the Torah emphasizes in its description of the korbanot in Parashat Tzav is the consumption of the given sacrifice.
		The list of korbanot in Parashat Tzav, by contrast, begins, "Command Aharon and his sons… “Meaning, this list is presented to the kohanim and from their perspective.
	www.torahmitzion.org /heb/resources/show.asp?id=447 (802 words)

	Philosophic Differences between Rambam & Ramban (Site not responding. Last check: 2007-11-06)
		Rambam in his 'Moreh Nevukhim,' The Guide for the Perplexed, discusses the philosophy of the korbanot (temple sacrifices) and the choice of the different species of animals.
		He states that the types of sacrificial animals to be used in the holy temple (Bet Hamikdash) were chosen specifically because they were considered to be gods by the pagan religions that abounded at that time and some that are still existent.
		He brings proofs from the Torah that G-d desires korbanot, the most explicit in the cases of Abel and Noah.
	www.benporatyosef.org /etzahaim/halakha/rambam.htm (4360 words)

	Parshas Tzav - 1997
		In the first pasuk of the parsha, Aharon and his sons are told "this is the Torah of the olah, it is the olah which upon the pillar of the altar." In all the other places where korbanot are described, the name of the korban is not repeated like this.
		For example, a few pesukim later it says, "this is the Torah of the mincha which is brought" Rabbeinu Bachya says that this repetition - in Hebrew it is noted by "hi ha'olah" - is what tells us that the olah is the most important korban.
		The difference between the two korbanot is that the chatat atones for material sins while the olah atones for more ephemeral sins.
	dolphin.upenn.edu /~dbh/parshas/tzav/97 (1816 words)

	Parashat Vayyikra: The Korban Minchah - Torah.org
		Although we have listed the first seven chapters under the title "Korbanot", there is a significant difference in the presentation of the Korbanot in Parashat Vayyikra (Chapters 1-5) and that in Parashat Tzav (Chapters 6-7) (which, at a cursory glance, seem to be somewhat redundant).
		First of all, this places the entire scope of Korbanot in the realm of a temporary exigency born out of a regrettable situation.
		The implication of this is that Korbanot do not belong to the realm of the ideal - and, as such, have no place in our vision for the Messianic future.
	www.torah.org /advanced/mikra/5757/va/dt.57.3.01.html (4746 words)

Try your search on: Qwika (all wikis)