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Why does the prohibition of shechutah chutz begin with 'Daber el Aharon v'el banav' when it applies to all Jews, and why is it compared to murder? The shiur develops a revolutionary understanding of two levels of kedusha - conventional sanctification versus humans imparting their own spiritual essence into korbanos. This explains why killing such an animal outside the Temple constitutes murder, as it destroys the human quality within the korban.
This advanced shiur examines the perplexing structure and content of Parshas Acharei Mos, beginning with several fundamental questions: Why does the parsha of shechutah chutz (prohibition of slaughtering sacrifices outside the Temple) begin with 'Daber el Aharon v'el banav' when it applies to all Jews? Why does it emphasize 'zeh hadavar'? Why does this section appear here rather than in earlier parshios about korbanos? And why does it conclude with the laws of cheilev and dam? The Rav introduces a revolutionary understanding of kedusha based on the phrase 'mekadesh Yisrael v'hazmanim' - that there are two distinct levels of holiness. The first, conventional level involves taking existing kedusha and applying it to objects, where humans function merely as conduits. The second, deeper level involves humans actually imparting something of themselves - their own spiritual essence - into the korban.
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Parshas Acharei Mos, Vayikra 17:1-7
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