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The Pitfalls of Korbanot
It is customary each week to publicly read a selected section of the prophets following the reading of the Torah. The selection usually adds to or extends upon the corresponding Torah portion. The themes are generally complementary, such as the building the Beit HaMikdash (temple) being paired with the building of the Mishkan (tabernacle). While the Haftorah chosen for Parshat Tzav (not read this year since it falls on Parshat Parah) is thematically related, discussing offerings, the content is not complimentary but stands in stark contrast.
ירמיהו ז
כֹּ֥ה אָמַ֛ר יְהֹוָ֥ה צְבָא֖וֹת אֱלֹהֵ֣י יִשְׂרָאֵ֑ל עֹלוֹתֵיכֶ֛ם סְפ֥וּ עַל־זִבְחֵיכֶ֖ם וְאִכְל֥וּ בָשָֽׂר׃
Yirmiyahu 7
21) So says the Lord of Hosts, the God of Israel; Add your burnt offerings upon your sacrifices and eat flesh.
The prophet Yirmiyahu passes along a message from Hashem. The tone is sarcastic, encouraging the people to bring offerings of which they can eat a portion. The implication is that the people’s offerings are not desired and are not providing any spiritual benefit. The message is that since these sacrifices are spiritually devoid of meaning, they might as well provide some physical benefit.
ירמיהו ז
(כב) כִּ֠י לֹֽא־דִבַּ֤רְתִּי אֶת־אֲבֽוֹתֵיכֶם֙ וְלֹ֣א צִוִּיתִ֔ים בְּי֛וֹם [הוֹצִיאִ֥י] (הוציא) אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם עַל־דִּבְרֵ֥י עוֹלָ֖ה וָזָֽבַח׃
Yirmiyahu 7
22) For neither did I speak with your forefathers nor did I command them on the day I brought them out of the land of Egypt, concerning a burnt offering or a sacrifice.
The next verse is confusing at first glance. We were eventually commanded to bring offerings. In fact, we were commanded to bring the Pesach offering prior to leaving Egypt. What is Yirmiyahu getting at?
רש"י ירמיהו ז
ביום הוציאי אותם – תחלת תנאי לא היתה אלא אם שמוע תשמעו בקולי ושמרתם את בריתי והייתם לי סגולה (שמות י"ט:ה').
Rashi
On the day I brought them forth: The beginning of the condition was only (Exodus 19: 5): “If you hearken to My voice and keep My covenant, you shall be a peculiar treasure to Me.”
Rashi provides us with some insight. He explains that the foundation of the relationship between God and the Jewish people is listening to Hashem’s instruction and keeping the covenant He established with the people. Offerings may be part of the Torah system, but they only make sense when situated upon this foundation.
ירמיהו ז
(כג) כִּ֣י אִֽם־אֶת־הַדָּבָ֣ר הַ֠זֶּ֠ה צִוִּ֨יתִי אוֹתָ֤ם לֵאמֹר֙ שִׁמְע֣וּ בְקוֹלִ֔י וְהָיִ֤יתִי לָכֶם֙ לֵֽאלֹהִ֔ים וְאַתֶּ֖ם תִּֽהְיוּ־לִ֣י לְעָ֑ם וַהֲלַכְתֶּ֗ם בְּכׇל־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר אֲצַוֶּ֣ה אֶתְכֶ֔ם לְמַ֖עַן יִיטַ֥ב לָכֶֽם׃
Yirmiyahu 7
23) But this thing did I command them, saying: Obey Me so that I am your God and you are My people, and you walk in all the ways that I command you, so that it may be well with you.
Indeed, the Jewish people’s relationship with o
fferings is complex. While the Torah commands us to bring a series of offerings in the Mikdash based on different circumstances, the prophets are repeatedly critical of the people’s attitude. Offerings in the Mikdash provide an opportunity for the people to express their dedication to God. But if these offerings are not combined with dedication in action, they are sacrilege. It is not our offerings that establish our connection with God, but the degree to which we follow the beneficial path He has laid out before us.
References
Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/
This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit bentorah.substack.com
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By Ben TorahIt is customary each week to publicly read a selected section of the prophets following the reading of the Torah. The selection usually adds to or extends upon the corresponding Torah portion. The themes are generally complementary, such as the building the Beit HaMikdash (temple) being paired with the building of the Mishkan (tabernacle). While the Haftorah chosen for Parshat Tzav (not read this year since it falls on Parshat Parah) is thematically related, discussing offerings, the content is not complimentary but stands in stark contrast.
ירמיהו ז
כֹּ֥ה אָמַ֛ר יְהֹוָ֥ה צְבָא֖וֹת אֱלֹהֵ֣י יִשְׂרָאֵ֑ל עֹלוֹתֵיכֶ֛ם סְפ֥וּ עַל־זִבְחֵיכֶ֖ם וְאִכְל֥וּ בָשָֽׂר׃
Yirmiyahu 7
21) So says the Lord of Hosts, the God of Israel; Add your burnt offerings upon your sacrifices and eat flesh.
The prophet Yirmiyahu passes along a message from Hashem. The tone is sarcastic, encouraging the people to bring offerings of which they can eat a portion. The implication is that the people’s offerings are not desired and are not providing any spiritual benefit. The message is that since these sacrifices are spiritually devoid of meaning, they might as well provide some physical benefit.
ירמיהו ז
(כב) כִּ֠י לֹֽא־דִבַּ֤רְתִּי אֶת־אֲבֽוֹתֵיכֶם֙ וְלֹ֣א צִוִּיתִ֔ים בְּי֛וֹם [הוֹצִיאִ֥י] (הוציא) אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם עַל־דִּבְרֵ֥י עוֹלָ֖ה וָזָֽבַח׃
Yirmiyahu 7
22) For neither did I speak with your forefathers nor did I command them on the day I brought them out of the land of Egypt, concerning a burnt offering or a sacrifice.
The next verse is confusing at first glance. We were eventually commanded to bring offerings. In fact, we were commanded to bring the Pesach offering prior to leaving Egypt. What is Yirmiyahu getting at?
רש"י ירמיהו ז
ביום הוציאי אותם – תחלת תנאי לא היתה אלא אם שמוע תשמעו בקולי ושמרתם את בריתי והייתם לי סגולה (שמות י"ט:ה').
Rashi
On the day I brought them forth: The beginning of the condition was only (Exodus 19: 5): “If you hearken to My voice and keep My covenant, you shall be a peculiar treasure to Me.”
Rashi provides us with some insight. He explains that the foundation of the relationship between God and the Jewish people is listening to Hashem’s instruction and keeping the covenant He established with the people. Offerings may be part of the Torah system, but they only make sense when situated upon this foundation.
ירמיהו ז
(כג) כִּ֣י אִֽם־אֶת־הַדָּבָ֣ר הַ֠זֶּ֠ה צִוִּ֨יתִי אוֹתָ֤ם לֵאמֹר֙ שִׁמְע֣וּ בְקוֹלִ֔י וְהָיִ֤יתִי לָכֶם֙ לֵֽאלֹהִ֔ים וְאַתֶּ֖ם תִּֽהְיוּ־לִ֣י לְעָ֑ם וַהֲלַכְתֶּ֗ם בְּכׇל־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר אֲצַוֶּ֣ה אֶתְכֶ֔ם לְמַ֖עַן יִיטַ֥ב לָכֶֽם׃
Yirmiyahu 7
23) But this thing did I command them, saying: Obey Me so that I am your God and you are My people, and you walk in all the ways that I command you, so that it may be well with you.
Indeed, the Jewish people’s relationship with o
fferings is complex. While the Torah commands us to bring a series of offerings in the Mikdash based on different circumstances, the prophets are repeatedly critical of the people’s attitude. Offerings in the Mikdash provide an opportunity for the people to express their dedication to God. But if these offerings are not combined with dedication in action, they are sacrilege. It is not our offerings that establish our connection with God, but the degree to which we follow the beneficial path He has laid out before us.
References
Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/
This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit bentorah.substack.com