האם נצטרך להביא קרבנות על עבירות מתקופת הגלות? — הרב בערל גולדברג

00:01 In today's shiur, we'll discuss the issue of bringing karbanos on a aveiros that a person did bizman hagones. A person who did an aveira nowadays, will he have to bring a karban chatas on those aveiros that he did beshoyeg when Moshiach comes? The first place to look about this is in Masechet Shabbos taf yud beis amud beis, where the Gemara tells the story of Rabbi Shmuel ben Elisha. Over there, the Mishnah says that it's also likroi lehirah ner b'Shabbos shema yavo lechatos. It's also to read to candlelight on Shabbos because you might come to tilt the candle beshoyeg and it'll be over on the isur of mavi. Rabbi Shmuel wasn't choshesh to this and he said, ani ekrav lehiata, I'll read. Nothing's going to happen. I won't, I won't mistakenly tilt the candle. So the Gemara continues and says at one time Rabbi Shmuel was sinning and he was reading, learning to candlelight on Shabbos. And while he was learning, he tilted the candle in order that it should be lit better. It should be, uh, illuminate better. After Shabbos, he wrote in his notebook, ani Shmuel ben Elisha, kardi si v'teisi ner b'Shabbos. I, Shmuel ben Elisha, I read on Shabbos and I tilted the candle. Lech sheyibon habais hamikdash, avi chatas shemeini l'chaper al chet zeh. When the Beis Hamikdash is rebuilt, I will bring a healthy chatas, a costly chatas, in order to atone for this sin. So from this story, we could see two things. Number one, that a person who

01:51 transgresses an aveira beshoyeg nowadays, he will have to bring a karban chatas when the Beis Hamikdash is rebuilt. Number two, because there's going to be this chiyuv to bring a chatas, therefore there's an additional chiyuv nowadays to write down the aveiras that a person did beshoyeg, a person did it by mistake. So he'll know, he'll remember what to bring when the Beis Hamikdash is rebuilt. There are different shitas in poskim whether it's taka a chiyuv nowadays to record a person's mistakes. It's brought down in several poskim that discuss this topic and they pasken, it seems like they pasken halacha lemaaseh, that because there's a chiyuv, there will be a chiyuv to bring a chatas for the, for the sheyeg that we did nowadays, therefore there's a chiyuv to write it down and to record it. This is brought down a few places and it's brought down in the Shalo, Masechet Yoma amud ha'tzuva. It's brought down in Shut Yad Eliyahu to Rabbi Eliyahu of Lublin, siman chaf tes, which is quoted in the Sha'arei Teshuvah, Orach Chaim, siman tof reish gimmel. It's also, this shita is brought down by Nesivas Emes on Masechet Yoma daf peh amud alef and, um, in several other sefarim as well. On the other hand, you have Rabbi Chaim Palagi in his Shut Lev Chaim. He argues that on the one hand, he's moide that there is, will be a chiyuv to bring the chatas when the Beis Hamikdash will be built. However, the second aspect of writing down in

03:31 order to remind us, that is not a chiyuv. Why not? Because when Moshiach will come, Moshiach will be a meirech v'doin, like the Gemara elaborates in the Gemara Sanhedrin, daf tsadi gimmel amud beis. So he will know the aveiras that we did beshoyeg and he'll remind us which karbanos we have to bring. So it's, there's no point in writing down the aveiras that we did nowadays. Ay, why did Rabbi Shmuel write down his chet? Why didn't he just rely on this that Moshiach is a meirech v'doin? So the Lev Chaim answers that that was a middas chasidus. Seemingly, the pshat is that something that he would, it would, it would remind him also not just for when, when, when the Beis Hamikdash is, is rebuilt, but also during his lifetime that he remember the, the sin that he did. But there's no, you can't learn from the, from the, that Gemara there's a chiyuv to do, as is mashma from the other, other, uh, citations brought down earlier, the Shalos, Vasemes, et cetera. La'halacha. The Rebbe discusses this inyan in several places. In the Kuntress Sichos Chelek Yud Ches, page four sixteen, orah fifty, the Rebbe says that, that la'halacha lemaaseh we don't write down the aveiras that we did. The Rebbe cites the Mesach Beis HaTalmudis, Eneh Chatas, that over there they write pshatos that even bizman hazeh everybody's a chiyuv to write down his chiyuv lechatos. But we never saw such a thing. We don't, we haven't seen it by, by, uh, by

05:16 reinu zeh klal v'gam gam v'zeh lo nisi b'lado. There's, we don't have, we don't have a precedent for, for doing this, of, of actually seeing people do it. In another sicha, it's a sicha tzur ba'al ti muga. In Sichos Kodesh taf shin alef chelek alef, page sixty-six, the Rebbe ela-elaborates at length on this, on this topic. And he says that even though on one hand taka we have a maaseh d'rav of Rabbi Shmuel, but we don't find in the, in the, in the primary posim, we don't find them in the, in the Rambam, in the Tur, in the Shulchan Aruch. They bring this la'halacha. We don't find it in the Shulchan Aruch HaRav. We don't find it in the Mishne Brurah. It is interesting that the Mishne Brurah, the Chafetz Chaim writes in his sefer Likutei Maharan Michtavim, maimer hei. Such an inyan of writing down a person's shehecheyanu, sh'chagos. But in the Mishnah Brurah, he doesn't, uh, he doesn't, uh, mention this, which is mashma that, that halacha doesn't pasken like those who say that person has to write down their sh'chagos. What's the biya? Why taakeh is there's no-- is there no chiyuv to write down a person's averos, the sh'chagos he did bizman hazeh? So the Rebbe says that not only is there no chiyuv to, to record it, it's actually there's no chiyuv. There will be no chiyuv to bring a karban chatas on the averos that he did. Why? So the Rebbe explains the sod of, of a karban chatas,

06:49 to bring a karban chatas only if a person understands and f-truly feels sincerely that his sin is so chamur, so severe, and he feels that because of the severity of the aveira, he has to bring a karban. Now, that hargasha is only possible when being makiv a karban seems like something which will truly happen, something which has, uh, immediacy. But if bringing karban chatas doesn't seem like something which is on the immediate horizon, it doesn't seem like something which is as tangible as other things in our life, then the person doesn't truly understand the chumras hacheit, the severity of the sin, and if so, he's patur from the chatas. In the time of Rebbe Shimon, or at least Rebbe Shimon himself, as recounted in the Gemara, there was such a strong emunah in Mashiach's coming and in the building the Beis Hamikdash. It was so strong that the Yidden at that time and the Rebbe Shimon himself, they saw that the bringing karbanos, it seemed like something which is, which is a, a real, real tangible thing in their life. And so they felt the chumras of, of the sins, and therefore they had the chiyuv to, they had the chiyuv to bring a chatas on the sh'chagos that they did in that time. But later generations, as the chayshe ha'galus became stronger and there was a weakening in the emunah Mashiach's coming. So the bringing karbanos is not something which is... It's not as realistic by most people. And a consequence of that is

08:43 that also the hargasha which is needed in order to bring a karban chatas is also lacking. So therefore, min hachatchilah there's no chiyuv to bring a karban chatas on sh'chagos that a person does bizman ha'galus. And the way to-- the only way to be mechaper on sh'chagos through bizman ha'galus is through teshuva, the Rebbe says, and not through bringing karban chatas. As an additional pitshevki in those two sichas quoted earlier in the Kudei Sichos Chelek Chay and in the Sichos Kodesh for Vav Tishrei in five thousand nine hundred and eleven, the Rebbe adds another, another, another, uh, point. Regarding a karban chatas, you can't bring a chatas as a nedava. And in relevant to the, to the issue at hand, you can't say that even though there's no chiyuv to bring a karban chatas on aveira that a person did bizman ha'galus, nevertheless, a person will bring a karban chatas latz'davo for shleimus hakapara. You can't say that because a karban chatas doesn't-- it's not shayach to nedava. It's not shayach to... It's not voluntary. It's not discretionary. You can only bring it if you're chayav. And like we said earlier, that there's no chiyuv chatas on, on, on she-- on sh'chagos that a person does bizman ha'galus. So a person won't be able to bring it, um, for shleimus hakapara when Mashiach comes. But there are other karbanos that a person could bring bizman ha'galus for shleimus inyan. For example, karban olah, karban todah. These two karbanos could come tzedek nedava as a voluntary

10:21 karban. And a person could bring these karbanos for things that happened during the-- bizman ha'galus. Even though there's no chiyuv, it's a mitzvah to bring them. And because a karban olah is mechaper on several averos, one karban olah could be mechaper on several averos at one time. Uh, so a person wouldn't have to write bizman ha'galus on what he's bringing karban olah because they're just bringing one olah for all the, for all the averos that he wants to be mechaper. Now, it's possible to ask, b'khal, what's the inyan of bringing a karban bizman Beis Hamikdash in the time when the Beis Hamikdash will be rebuilt for something that a person did nowadays? The Gemara says, in Menachos chapter kuf yud daled alef, it's also quoted in Shulchan Aruch Har Echayim in the beginning, also by the Shulchan Aruch Harav in si- in siman alef, both the Madaur Ha'kamma and Madaur Ha'basra, that kol mi she'osek b'toras olah. But if you're a per-- if a person is learning halachos of a karban, it's as if, achshav k'hil- k'hiluchikiv oseh karban. It's as if he brought that, that, that karban. And if so, if he already brought that karban bedibur, for example, let's say he brought a karban todah, let's say he brought a karban olah, what's the benefit if he brings it again as a, as a karban kashe? What, what, what, what addition is there in bringing karban kashe if it's k'hiluchikiv karban befa'al? We should say it should be enough to learn when a

12:01 person has to bring a karban, let him just learn it, and he won't have to bring a karban. And so there was a question on Rebbe Shimon in the Gemara. Why did Rebbe Shimon have to write down when Mashiach comes, he's gonna bring a karban chatas? Let him just learn the toras chatas, and it'll be as if he, as if he brought it. The Rebbe explains in these, in these sichas that being oisek in the territory of a korban is, it's, it's a akrava zman-- zmanis. It's a temporary akrava because we can't-- we don't have any, any other choice. We can't bring the korban mamash to as a alternative, as a plan B, a person could learn in place of bringing the korban. When, when Mashiach comes, when the Beis Hamikdash is rebuilt, and we'll again have the opportunity to bring korbanos, then obviously you have to bring a korban gashmis. Why? What's the point of a korban? The Gemara in Zevachim daf zayin amud beis says that the point of a korban is it's, it's like a, it's like a dodim. It's a present that you bring in front of a king, k'dei listatus l'funav. It's an act of pious, of making yourself favorable to the king. Now, in, in bringing favor to the king, there are different levels. There's less, lesser favor, and there's more favor. The bigger the present, the greater pious, the greater favor there is by the king. So through reading the pesukim, Taka, there is a status vis-à-vis of

13:23 the king, of the, of the Aibishter. There, there is-- on some level, there is a finding a favor by Hashem. But there's a greater shleimus, and that could only be done through bringing a korban of a behema gashmis, and that could only happen in the Beis Hamikdash. Minyan to inyan, it says in the Midrash Tanchuma, Parashat Vayakhel, "Lasu lova kol hakorbanot beteylin v'korban todah ein bo tom." In the zman hagulah, there won't be any korbanot besides for a korban todah. It's important to know that this Midrash is talking about korbonot yachid, that the only korban yachid that will, that will be brought will be a korban todah. But korbonot tzidbur will obviously be noge'ah also lasu lova. So again, from all the korbonot yachid, there won't be a korban todah. So the-- if a todah is m'farash over the... What's the reason why only the todah will be the sole surviving korban yachid? Because a korban chatas and korban asham come to be mechaper on avodah. And a korban olah come to be mechaper on hirhurah lev, on improper thoughts. Because lasu lova, there won't, there won't be any more avodah. So there will be no need to, to bring a korban olah and a korban chatas and a korban asham. So the only korban left will be the korban todah. And the Gemara says in several places, for example, in Sefer Hasichas, taf shin alef chet beis, page five sixty-five, and other places as well, that when we'll be zocheh to the geulah shelemah,

15:14 the first korban all the Yidden will bring is a korban todah. Simply as a todah on the nes that we came out of galus. Why? Just like Adam Harishon, just like an individual who comes out, he comes out of the Beis HaSohar, he comes out of jail, he comes out of prison. He has to bring korban todah all the more so. Kol sh'kenim kal v'chomer, he has to bring korban todah when all Yidden come out of the worst prison, which is the four galuyot to the, the absolute cheiros, which is the geulah amitis v'hashlemah, that there's no galus afterwards. Aside for the korban todah, in the Nevuah of, of Yechezkel, talks about the Beis Hamikdash Hashlishi in pereg mem gimel, pasuk Yud Ches and onwards. It says, "Elei chuqei samas beich, behimah osos oyet, par behamakor l'chatas." Simply what the pesukim over there are saying, then the first day of asiyas hamizbeach, when the mizbeach is built, the Kohen are going to bring a special korban. It's going to be a korban chatas. And the next six days, the Kohen will bring other korbonos. Se'iras hamachatas, par behamakor, ve'ayelah olah. And through these various korbonos that are mentioned in the pesukim over there, there's going to be a Chanukah samizbeach. Just like they did in the Mishkan, like it's-- as is enumerated in Parashat Tzav. This tekufah, this, this, uh, this period of bringing korbonos, as it was called in Parashat Tzav, it's called Yemei Midolim. And so in time of when Mashiach comes, it

16:58 will be-- it will start on Rosh Chodesh Nisan. Like it's discussed, it's brought in, in, in Yechezkel, in the mefarshim on Yechezkel, perek hei, pasuk Yud Ches. And on the-- on Rosh Chodesh Nisan will bring-- that will be the first korban, and that will continue until Zayin Nisan. But according to what's discussed in the hemshich of the Nevuah, it seems like also on Pesach and the other Yom Tov until Sukkos, they will continue to bring other unique korbonos, especially for Chanukah samizbeach. However, starting from Ches Nisan, after the first seven days of Yemei-- of the Shevat Yemei Midolim, the Kohen will be able to bring also regular korbonos. But a-as, as we said earlier, the, the unique korbonos of Chanukah samizbeach will start from Rosh Chodesh Nisan until Sukkos. In other words, the Yemei Midolim will, will last. The duration will be half a year. There are a lot of details about the korbonot Yemei Midolim in time of the Beis Hamikdash Hashlishi which are, uh, very unclear. The Rambam in Hilchot Korbanot at the end of perek beis, he talks about these korbonot in a very general way, and he doesn't give specifics. Why not? So in the Kuntress in the Chenichov Beis, page two fifty-two, the Rebbe explains that because all the non-loaves of lavoi are totally ma'aseh in what they say- what they say no in time of zman hagolos. Therefore, like the Alter Rebbe writes in Tanya, Pereg Lamazayn, therefore, l'chatichilah, the details weren't given. The details of these karbanot are

18:39 not given in a categorical way because the details of what's gonna happen at that time of these karbanot actually depends on our spiritual matzah, our matzah v'ruchni, and our zechuyot at that time. So the passuk couldn't say something because it was still indeterminate at that time when the navi said it. As a final point on this inyan, and it's discussed at length in Maimon from Tosafot Yomi Dalef, Devarim Masal Savah S'meneh Yisroel. There's a very significant difference between the avodat karbanot in the zman hagolah to the, the avodat karbanot previously in the Mishkan and the two first batei hamikdash. During the time of the geulah, there's going to be a special, unique melech, unique advantage in the avodat karbanot in this, that there won't be any more teru'ot tov v'ra. Before Chet Etz Hadas, there was, there was ra, there was evil. But at that time, the ra was separated from the good. Through Chet Etz Hadas, what was the chades through Chet Etz Hadas? There, there was a teru'ot. The, the bad got mixed with the good, and the good and the bad. Only during the ti-time of geulah asida, the matzah will be in a way that the bad will stop. It will be totally separated from-- The good will be separated from the bad. And in the later תקופה, the ra will be fully removed. Like it says in the passuk, "וּשְׂרוּחַ טֻמָּא אַבִיר מִן-הָאָרֶץ." Given this historical concept, we can understand the difference between avodat karbanot in previous times to the

20:33 avodat kar-- of bringing karbanot in zman hagolah. In the Bayit Rishon and Bayit Sheni, the main avodat karbanot was in order to be mevarel. It was, it was in the birur to separate the good from the bad. In Bayit Hashlishi, the karban is going to be-- it's, it's only gonna be good. It's, it's going to be only tahor. There's no need for birur. So the avodat karbanot won't be in the birur at that time. Instead, it's going to be in the hamshacha v'elokus lamata, bringing down divinity, drawing down hash- elokus. It's interesting to point out, as Rebbe says in the Maimon, that even the karbanot that Adam Rishon brought before Chet Etz Hadas, by him too, there wasn't the need to be mevarel the tov m'ara because they weren't mixed. So what was the avodat karbanot by him? Even by him, his avodat karbanot was not on the same level as going to be in the time of Bayit Hashlishi. 'Cause by, by the karbanot of Adam Rishon, because it was before Matan Torah, and then there was still the gezera. There was a decree that ruhniut and gashmiut, ma-materialism and spirituality must stay distinct. They cannot be mixed. Therefore, even though hi-by him, the avodat karbanot, there wasn't any birur, there wasn't any hamshacha, but it couldn't be hamshacha lamata. Davka la'as u'lavah, he has the, he has the unique chashivut that through the avodat karbanot, it will be hamshacha. And not just hamshacha, it will be davka into this world.