Anticipating the Rebuilt Temple
“One Who Engages in the Study of the Chattas…”
(Menachos 110a)
R. Yitzchak, on our daf, derives from the pesukim in Parshas Tzav (Vayikra 6:18, 7:1) that whoever engages in the study of the sacrifices – Chattas (sin-offering) and Asham (guilt-offering) – is as if he actually sacrificed the same.
Based on this teaching of R. Yitzchak, the Tur and the Mechaber (Orach Chayyim 1:5,7 and Rema O.C. 48) state that each morning one should recite the portions of the Korbanos as found in the Torah and then conclude with the Yehi Ratzon – “May it be pleasing before You, Hashem, that my recitation should be acceptable as if I offered the sacrifice of the Olah.”
Yehi Ratzon
The Tur points out that one may only offer a Korban Chattas if he inadvertently committed a kares-bearing sin (e.g., desecration of Shabbos), but it may not be offered as a general donation – nedavah. Therefore, one is not to recite the Yehi Ratzon in connection with the Korban Chattas unless he is certain that he is indeed obligated to bring one.
Exemption?
Chikrei Lev (to Orach Chayyim, siman 2) discusses whether one who sins and recites the portion of Korbanos will be exempt from any further offering when the Temple will be rebuilt, please G-d.
In conclusion, he adduces proof from the Gemara in Shabbos (12b) that the recital of Korbanos only serves in the interim as atonement. The Gemara relates that the Tanna R. Yishmael b. Elisha once read on a Friday night by the light of an oil lamp, even though our Sages forbade doing so lest one tilt the lamp and extinguish it on Shabbos. He later acknowledged his misdeed and recorded in his ledger, “I, Yishmael b. Elisha, read [to its light] and tilted the lamp on Shabbos; when the Temple is rebuilt, I will bring a fat Chattas.” Chikrei Lev reasons that if R. Yishmael had the option of gaining atonement through the recital and study of the portion of Chattas, he would have done so posthaste and not delayed his atonement for the arrival of Moshiach. Thus, in his view, the recital of the Korbanos only serves as an interim atonement.
Earnest Study
The Chofetz Chaim (in his preface to his sefer Likutei Halachos and also his Ma’amar Torah Ohr) explains that insofar as the atonement one expects to accomplish with recital of the Korbanos, this can only be affected through an earnest study of the relevant laws of Korbanos, as the Gemara states that one must be engaged in the study of Korbanos. Therefore, in his view, today – absent the Holy Temple – the study of Seder Kodashim (the laws of the Korbanos) is of paramount importance. Imagine, he conjectures, if the Temple is suddenly rebuilt, how much effort people will devote and how much they will spend to travel to Jerusalem to bring a korban. In that same manner, we should enthusiastically study Seder Kodashim, as it will be vital for us to be well-versed in these laws. This applies not only to kohanim but to Yisraelim as well in regard to those laws relevant to them. Further, there will also be great need for scholars sufficiently versed in these laws to instruct the kohanim (and Yisraelim) in their proper practice.
The Chofetz Chaim bemoaned the lack of attention to the study of Kodashim in his day and constantly urged others to engage in such study. To such a degree was his dedication to this matter that, in his later years, he organized a kollel for scholars to study Kodashim. Additionally, he republished numerous important related sefarim that were already out of print as well as some of his own works on Seder Kodashim.
May we merit the coming of Mashiach and the rebuilding of the Temple, speedily in our days.