One and the Second - Pinchas
וַיְדַבֵּר ה' אֶל מֹשֶׁה לֵּאמֹר. צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ. וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַה' כְּבָשִׂים בְּנֵי שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד. אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם. וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין. עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַה'. וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַה'. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַה'. (במדבר כח, א-ח)
The Korban Tamid has previously been mentioned in parshat Tetzaveh, as part of the ימי הַמִּלֻּאִים –
וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד. אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם. וְעִשָּׂרֹן סֹלֶת בָּלוּל בְּשֶׁמֶן כָּתִית רֶבַע הַהִין וְנֵסֶךְ רְבִעִית הַהִין יָיִן לַכֶּבֶשׂ הָאֶחָד. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה לָּהּ לְרֵיחַ נִיחֹחַ אִשֶּׁה לַה'. עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל מוֹעֵד לִפְנֵי ה' אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם. (שמות כט, לח–מב)
There are numerous differences between the two versions.
|
פנחס |
תצוה |
|
כְּבָשִׂים בְּנֵי שָׁנָה תְמִימִם |
כְּבָשִׂים בְּנֵי שָׁנָה |
|
אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר |
אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר |
|
שְׁנַיִם לַיּוֹם עֹלָה תָמִיד |
שְׁנַיִם לַיּוֹם תָּמִיד |
|
וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה |
וְעִשָּׂרֹן סֹלֶת |
|
כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה |
כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה לָּהּ |
The Tetzaveh version is part of חנוכת המשכן and Chazal use some of the differences between it and the Pinchas version to differentiate between the first Tamid (Tetzaveh) used as part of the inauguration לחנך את המזבח and the subsequent Tamid (Pinchas) daily offerings brought in perpetuity. For example (Menahot 50a) the fact that the Tetzaveh version says הַכֶּבֶשׂ הָאֶחָד, whereas the Pinchas version says הַכֶּבֶשׂ אֶחָד comes to teach us that if they did not bring the first sheep in the morning (for whatever reason) as part of the inauguration, they could not bring both sheep in the evening. However, with the regular, daily Tamid, if, for whatever reason the first sheep was not brought in the morning it could be brought together with the second sheep in the evening.
However, there are other differences that are not connected to distinguishing between protocol for the inauguration Tamid and the perpetual Tamid and they beg explanation. For example, why the 2 sheep in Pinchas are תְמִימִם and not in Tetzaveh? Why in Tetzaveh the measure of solet is called an ְעִשָּׂרֹן and in Pinchas it is called an עֲשִׂירִית הָאֵיפָה? Why in Pinchas it is called an עֹלָה תָמִיד and in Tetzaveh it is just a תָמִיד? Why in Tezaveh the mincha is referred to in the feminine and in Pinchas in the masculine?
Before we begin to answer these questions, let us begin by bringing a long lost Midrash. If you look it up the various books of the Midrashim, you will not find it, because it has been lost to us. During our 1952 years of galut and persecution, much of our masoret has been lost. The only reason we know of this lost Midrash’s existence is because it is brought in the Sefer Ein Yaakov, composed in the 16th century by Rebi Yaakov ben Chabib. In the introduction to the saying of Shimon Hatzadik (Avot 1, 2) על שלשה דברים העולם עומד, על התורה ועל העבודה ועל גמילות חסדים the lost Midrash is quoted as follows –
בן זומא אומר מצינו פסוק כולל יותר והוא שמע ישראל וגו'. בן ננס אומר מצינו פסוק כולל יותר והוא ואהבת לרעך כמוך. שמעון בן פזי אומר מצינו פסוק כולל יותר והוא את הכבש האחד תעשה בבוקר וגו'. עמד ר' פלוני על רגליו ואמר הלכה כבן פזי.
There is a machloket regarding which passuk encompasses the essence of the Torah. The Tana’im Ben Zoma and Shimon ben Nanas bring “iconic” psukim – Shma Yisrael, Ve’ahavta lerei’acha kamocha. And suddenly along comes a 2nd generation Amorah, Shimon ben Pazi and brings a totally “non-iconic” passuk from the Korban Tamid.
In a “tiff” between two Tannaim and a 2nd generation Amora, who do you think is going to win? Amazingly though, the result of the debate is in favor of Shimon Ben Pazi. “And the winner is ….. את הכבש האחד תעשה בבוקר!
Many Mefarshim deal with this lost Midrash and explain the importance of the little things, the seemingly mundane, daily grind and the mida of persistence – that this is the essence of the Torah, not necessarily the “iconic” stuff blazoned in bright lights. This is a shiur all on its own, but not what I want to concentrate on here.
Just to complete the introduction before we answer the questions above, let’s examine a Gemara (Sotah 49b) which discusses the rivalry between the sons of Chashmonai king Alexander Yanai – Aristobolus and Horkenus, over ascendancy to the throne (for details of this episode, see Meir Panim, chap. 5). This was a period of intense infighting and sin’at chinam in Am Yisrael, but despite this, the fact that every day they were bringing the Korban Tamid in the Beit Mikdash made Am Yisrael impregnable. However, when the Korban Tamid was not brought, that is when disaster struck (If this all sounds like Greek to you, read the Gemara).
The Midrash (Tanchuma, Pinchas 13) says that the reason the Tamid is brought in two parts, one in the morning and one in the evening is to atone for sin. The morning part atones for sins committed during the night and the evening part, for sins committed during the day. According to the Midrash, whenever the inhabitants of Yerushalayim went to sleep each night, they were “sin free” by virtue of the Korban Tamid.
The Korban Tamid comprised 4 components –
According to the Or HaChayim, the word “Korbani” refers to the two animals, “Lachmi” to the solet mixed with oil, “Le’Ishai” refers to fire – that both the sheep and the solet with oil were burnt on the mizbeach as an Olah and “Nichochi” refers to the wine which was poured down the Yesod (a hole in the base) of the Mizbeach (on the south western corner). According to the Or HaChayim this symbolizes HKB”H’s dominion over all the elements, animal, plant, mineral and fire (Rashi, Ramban and Rabeinu Bachyei explain these four subdivisions differently to the Or HaChayim).
The Korban Tamid is not the only korban in which two male sheep are brought.
A Metzora has to bring many korbanot to purify himself. On the eighth day he has to bring two male sheep, one brought as a חטאת and the other as an אשם. (A third, female sheep is also brought as an עולה, see my shiur on Metzorah ).
On Shavuot there was a special korban called Shtei Halechem, two loaves of chametz bread. These two loaves were waved in the air (תנופה) together with two male sheep brought as a Shlamim offering.
On Shabbat we bring a special Korban Musaf consisting of two male sheep (in addition to the two of the Korban Tamid).
We can understand the connection between the two sheep of the Tamid and the Metzorah – both are to atone for sin. However, what is the connection between the Tamid and the Shlamim brought together with the Shtei Halechem?
To understand this, we need to go back to the first two days of Creation. On the first day, HKB”H was alone in His world, which is why on the first day it says ויהי ערב ויהי בקר יום אחד and not יום ראשון, which would be more grammatically correct. On the second day, amongst other things, according to the opinion of Rebi Yochanan (Breishit Rabba 1, 3) the angels were created, amongst them an angel called ס"מ, also known as the yetzer harah.
Chazal tell us that when HKB”H creates something in this world, at the same time He creates its diametric opposite - light and dark, day and night, good and evil, the Torah and the yetzer harah, etc. (last week we read about Moshe and Bilam).
Light, good, Torah are all associated with the day and HKB”H, אחד. This is why, just as ויהי ערב ויהי בקר יום אחד, the first sheep of the Tamid is brought in the morning, at the beginning of the light, the day, good - hence אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר. The sheep of the morning הַכֶּבֶשׂ אֶחָד is like the first day of Creation יום אחד.
The Kli Yakar says that the reason it says אחד in the morning and השני in the evening in the Korban Tamid, is because the first sheep, brought in full daylight, has an easier job. The morning sheep atones for sins of the night, which are lighter than sins committed during the day. A sin while someone is sleeping involves only הרהור (thought), but no follow-through with action (there is no action - you are asleep). However, the second sheep, brought when it is getting dark in the evening has a tougher job, it has to atone for both הרהור and מעשה – when someone sins in the day, while fully awake, it begins with thought and is followed by action.
This is the modus operandi of the yetzer harah, getting us to translate sinful thoughts into sinful actions. Just as the yetzer harah was created on יום שני, so does the כבש השני come to atone for sins which are full-fledged yetzer harah.
Now we understand why together with the Shtei Halechem on Shavuot you have to bring a Korban Shlamim of two sheep. On Shavuot you have Matan Torah. This is the opposing force to the yetzer harah, the Torah is the “spice” that allows us to control the yetzer harah. This is why we bring the Shtei Halechem with chametz, to show the Torah’s dominion over the yetzer harah (chametz). The concept of a Shlamim זבחי שלמי ציבור is to bring peace between two opposing forces, as it says –
יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי ה' עֹשֶׂה כָל אֵלֶּה (ישעיהו מה, ז).
It is all about HKB”H’s dominion over everything and opposing / complementary forces.
Another example of this phenomenon in the Korban Tamid is with the solet mixed with oil. The Zohar Hakadosh (פנחס, רמד, ע"א) explains why it is referred to as עשירית האיפה (also known as an עמר and as an עשרון). It is referring to the 10th level of the עשר ספירות which is מלכות, which is the secret of bread. According to the Zohar, unlike most other creations in the world which have a שר ממונה, an angel responsible for them, bread made from the 5 grains has no ממונה, it is directly under HKB”H’s supervision and control. The attribute of מלכות has to be balanced between two opposing/complementary forces – חסד (the יד ימין, the female) and גבורה (the יד שמאל, the male), so that it draws both from the חסדים of the right and from the חכמה of the left.
For this reason, we have the mincha of the Tamid referred to once in the feminine (כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה לָּהּ) in Tetzaveh and in the masculine (כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה) in Pinchas. This intermingling of left and right, the right first giving to the left and then the left giving back to the right, is part of the concept of netilat yadayim and also גבורות גשמים – the blessing of rain (This is explained in depth, relating to the Lechem Hapanim, in Meir Panim, chap. 13).
After Matan Torah, when HKB”H forgave Am Yisrael for חטא העגל and commanded them to build the Mishkan, Am Yisrael were תמימים. This is why in Tetzaveh it is unnecessary to mention the word תמימים, it is assumed. However, much later in Pinchas, after Am Yisrael had repeatedly sinned in the Midbar, it was necessary to say תמימים as a requirement. They needed to reacquire תמימות.
Another hint to this is that in Tetzaveh the solet is referred to as an עִשָּׂרֹן, whereas in Pinchas it is referred to as עֲשִׂירִית הָאֵיפָה. The term עֲשִׂירִית הָאֵיפָה appears in two other places in the Torah - in explaining what an עמר measure is (in connection with the Mann, Shmot 16, 36) and in connection with the Korban Sotah (Bamidbar 5, 15). Both the Omer and the Sotah were barley offerings, barley – animal fodder, symbolizing בהמיות. Again we have the contrast of opposing forces, מ"ט שערי טומאה when Am Yisrael left Egypt and brought the Omer offering and מ"ט שערי טהרה when they received the Torah (by virtue of eating the Mann) and built the Mishkan. In Tetzaveh Am Yisrael were at a higher level, hence עִשָּׂרֹן and in Pinchas at a lower level, hence עֲשִׂירִית הָאֵיפָה.
The Abarbanel says the purpose of the wine in the Korban Tamid is because יין ישמח לבב אנוש – that we should serve HKB”H with שמחה and טוב לבב.
Since on Shabbat we have “double bracha” – for example לחם משנה, we also “double up” on the Korban Tamid by bringing a Korban Musaf with another two sheep, another two esronim of solet, with double oil and double wine.
Finally, although in Tetzaveh it says שְׁנַיִם לַיּוֹם תָּמִיד and in Pinchas it says שְׁנַיִם לַיּוֹם עֹלָה תָמִיד, this is of no consequence since immediately following in passuk 42 in Tetzaveh it says עֹלַת תָּמִיד לְדֹרֹתֵיכֶם. They are both referring to an עֹלָה.
In summary, the Korban Tamid is an incredible principle of the Torah, according to the Midrash – the essence of the entire Torah. It embodies the principle of persistence – the true characteristic of an עבד ה' (Maharal נתיבות עולם, נתיב אהבת ריע א׳:ד׳, commenting on the עין יעקב). It embodies the principle of הכרת הטוב – that we acknowledge HKB”H’s dominion over all things (Or HaChayim). It serves as a protection for Am Yisrael and atonement for our sins (Tanchuma). It embodies the principle of the Torah’s dominion over the yetzer harah, which is part of HKB”H’s creation and should be used for purposes of good (Meir Panim, chap. 15). It embodies the principle of balance between complementary forces in the world (Zohar) and is the essence of Shlamim, peace. It embodies the principle of עבדו את ה' בשמחה (Abarbanel).
The Rambam (הלכות תפילה, א) says that Shacharit and Mincha are scheduled to coincide with the time the Korban Tamid was brought in the morning and in the evening. Prior to Shacharit we recite Korbanot, commencing with the Tamid. Many kehilot, especially Sefardi, also recite the parsha of the Tamid (and the Ketoret) prior to Mincha.
As long as Am Yisrael were bringing the Korban Tamid in the Mikdash, they were undefeatable. Today we no longer have the Korban Tamid. We fervently pray every day that HKB”H rebuild the Mikdash so we can resume bringing תמידים כסדרם ומוספים כהלכתם. Meanwhile, our tefilot substitute for physically bringing the korbanot. Chazal say that if we recite the korbanot clearly and understand what we are saying, that it is equivalent to actually bringing them on the mizbeach.
This coming week is י"ז בתמוז, the beginning of the end of our first two Batei Mikdash. Let us all make a special effort to be more conscious of the korbanot in our tefilot. Let us arrive at shul a few minutes earlier so that we can recite them each morning before Shacharit and each afternoon before Mincha, clearly, understanding what we are saying and show HKB”H how we truly miss them and בזכות זה HKB"H will transform our grief into joy and bring about the Geulah before Tisha Be’Av this year בבי"א.
