| |
|
Breaking from the narrative, the Torah digresses for the next two chapters to teach Moses and the Jews the sacrificial requirements. On each day, two identical sacrifices are brought, one in the morning and one in the afternoon. The continual daily sacrifices, called tamid, were commanded at the time of the inauguration of the Tabernacle (Exodus 29:38-42). These are described as being a continuation of those at Mount Sinai, a satisfying aroma offered to G-d. Additional sacrifices, musafim, are brought on by the Sabbath, on the New Moon and on the holidays. Although sacrificial rites were suspended after the destruction of the Temple, many Jews believe that they will be reinstated at such a time as the Temple is rebuilt. These readings in the synagogue therefore maintain their importance.
|
| Thoughts to Consider and Discuss |
1. How does Leviticus 23:9-10 guide us in understanding the juxtaposition of this section to the previous one?
2. How does the halachic concept of tadir v'sheayno tadir, tadir kodem (that which is regular precedes the irregular) play itself out in this section and in the Sabbath prayers of the daily offerings and the mussaf offering?
3. The "odor that is most pleasing to G-d" is often read as a contrast to the pagan notion that the entire sacrifice is pleasing to the gods for they serve as their daily diets. If it is not the actual offering, what is it about the sacrifice that is pleasing to G-d?
|
|
"R. Jose ben Chanina said: 'The Patriarchs instituted the prayers.' R. Joshua ben Levi said: 'The prayers were instituted corresponding to the daily Tamid offerings...' R. Jose ben Chanina: 'Abraham instituted Shacharit [the morning prayer], Isaac instituted Minchah [the afternoon prayer] and Jacob instituted Ma'ariv [the evening prayer]...' In reality I will tell you that the Patriarchs established the prayers, but the Rabbis subsequently attached them to the sacrifices."
Talmud, Brachot 26b
|
|
 | | Points to Ponder | |
Aside from historical relevance, what messages are relayed by connecting our own prayers to those of the Patriarchs?
What would you imagine caused R. Jose to alter his opinion to include that of R. Joshua? What does his final opinion suggest to us about the nature of prayer?
How can we add meaning to our prayers in contemporary times? Is prayer a personal response to a personal G-d?
|
|
|
|