NEW POST: Reb Mike on Korbanot

Korbanot

Webster’s defines sacrifice as “the destruction or surrender of something for the sake of something else.” Why is this a primary mode of service of Gd? And in modern times a preparation for prayer?

You may protest that the word korbanot has the root meaning of closeness (קרב) and should be translated as “offerings.” It is true that in essence the korbanot are a drawing near to the Divine through offering. But tell that to the sheep.

The order of the korbanot begins each morning with the binding of Yitzchak. It is a call to share in his sacrifice. Standing in his place, I ask my father ‘…and where is the lamb for the offering?’[1] I touch the rawness of my desire for life, and commit myself to its Source in an all-consuming act.

But where do I go from here? When Yitzchak got down from the altar, what was left behind? On one plane, Yitzchak was a whole offering in that moment. Only his ashes remained – an eternal reminder before Gd of our essential self. And of His commitment to us.[2]

But no matter how real that moment of sacrifice, Yitzchak must move forward in his life. And I in my prayer. Removing the ashes from the altar is the first act of service in the Temple each morning[3]. The substance of yesterday’s offering smolders all night. Today begins by clearing away their unelevated portion.

We face the same challenge in prayer. Yesterday’s Divine portion rose up though dreams in the night[4], but the morning is burdened by the remains. In this sense, the recitation of korbanot is a recognition that in order to awaken the joy of a new day I must put the remnants of the old in their place. It is a place of purity, but outside of the camp[5].

Together with the ecstatic elevation of sacrifice, comes the humble task of clearing the altar for new offering. Without the fire, there is no rising toward Gd. Without the labor, no place for devotion.