Balancing Din and Rachamim

The Significance of Both Korbanos and Tefilla

Sefer Vayikra introduces the systematic offering of Korbanos to Hashem for various purposes. The instructions are complex and precise because even a small mistake can invalidate the sacrifice. This makes it difficult to draw inspiration from the Korbanos, which poses a challenge for anyone considering writing about the Parasha, myself included.

Interestingly, while the Torah dedicates a whole book to the system of Korbanos, an examination of Chazal¹ suggests that prayer, or Tefilla, may be more important. In fact, Tefilla has replaced Korbanos.

But let's take a step back. Offering sacrifices to deities has been a practice since the time of Kayin and Hevel, and continued until the rise of the Roman Empire, which banned the use of sacrifices in the 4th century as part of their efforts to spread Christian doctrine. This contributed to the decline of sacrifices in religions around the world, and they were replaced by what we now call prayer. If Tefilla has replaced Korbanos and may be more special, why were Korbanos necessary in the first place?

The following is primarily based on the research of Rav Tzvi Einfeld, as outlined in his insightful book, Olam HaKorbanos²

According to both the Rambam³ and Rabbeinu Yonah⁴ systematic prayer was already in place during the time when we were still offering Korbanos. The Rambam notes that while those in Jerusalem and the Mikdash would bring Korbanos, everyone else would gather locally for prayer. Rabbeinu Yonah emphasizes further that even in the Mikdash, while the Korbanos were being offered, they were accompanied by a Tefillah asking for their acceptance.

In Tanach, we read that when Shlomo dedicated the Mikdash, he did so with Tefilla. This prayer served to spiritually align the people with the Korbanos they were bringing, although it is uncertain which part was considered more significant. However, this underscores the question of why Korbanos were necessary at all if prayer was already being used by individuals or groups to connect with God during the time of the Mikdash. One may wonder, why not solely rely on Tefilla and eliminate Korbanos altogether?

The Maharal teaches⁵ a fundamental concept of prayer: why do we need to express our thoughts verbally if God already knows what we are thinking? The Maharal explains that the goal of prayer is to fill the gaps or deficiencies within us. When someone feels a lack, they need to express it verbally to become a recipient of God's blessings. The act of speaking connects our spiritual essence to our physical essence and helps us express our subconscious.

Rav Einfeld explains that Korbanos represent Din, while Tefilla is associated with Rachamim. Din was present during the creation of the world, and Rachamim was added later to maintain balance. Similarly, Korbanos are the main focus, Tefilla brings a human element to the process and is considered secondary.

Nevertheless, just as the world cannot exist without Din, it cannot exist without Korbanos, and vice versa. Therefore, Korbanos and Tefilla are equally significant and important. Korbanos have the ability to elevate a person spiritually to a higher level than Tefilla can, while Tefilla enables individuals to express their needs in a unique way that Korbanos cannot accomplish.

While a Korban can bring someone to a state of perfection, Tefilla emphasizes an individual's imperfections and their desire for self-improvement.

Halacha instructs us to juxtapose the Tefillah of Geulah (redemption) to our daily prayer. Geula represents a place of complete goodness and perfection, and when we juxtapose it with Tefilla, we express our innate desire to be in a state of perfection always.

May we merit to see and live in that time

1. Taanis 27b; Tanchuma Ki Tavo 1; Berachos 32b

2. Pg 100- 111

3. Rambam Perush Mishnayos Taanis Perk 4, Mishna 2

4. Shaarei HaAvodah Siman 10

5. Nesivos Olam, Nesiv Avoda 2