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Why does the Torah (תורה) use only the name Hashem (ה׳) (never Elokim) throughout the sacrificial laws? The shiur distinguishes between Elokim as divine judge requiring sacrifice from separate subjects, versus Hashem representing divine unity where korbanot achieve spiritual elevation and closeness. This explains why non-Jewish apostates can bring offerings while Jewish ones cannot—only Jews access the achdus paradigm of true spiritual communion.
This shiur presents a fundamental analysis of what korbanot truly represent, built around understanding the different divine names used in the Torah (תורה). Rabbi Zweig begins by citing a Safra that notes how throughout the entire chapter of sacrifices, only the four-letter divine name (Hashem (ה׳)) appears, never Elokim. This observation leads to a profound exploration of why this distinction matters. The shiur establishes that Elokim represents God as judge and ruler - a relationship where the world exists separately from God, even though dependent on Him. In this paradigm, humans owe God their service and even their lives, similar to how citizens owe allegiance to their state. When operating under this understanding, bringing an offering would indeed constitute a sacrifice - giving up something valuable to fulfill one's obligations to the divine ruler.
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Does going to doctors contradict relying on Hashem as our healer? The Ramban holds medicine is a concession for those not on high spiritual levels, while the Rambam views medicine as a science—a domain Hashem established. The shiur resolves this by explaining that illness uniquely separates a person from Hashem, making self-cure through teshuvah impossible and necessitating medical intervention.
Safra on Vayikra, laws of korbanot
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What caused the first major crack in the unified mesorah, starting with the dispute over smicha on Yom Tov? The Sadducees misunderstood Antignus of Socho's teaching about serving God without expectation of reward, leading them to view themselves as independent contractors rather than submissive servants. This philosophical split between self-assertion and total submission to divine will explains their divergent halachic positions and foreshadowed later vulnerabilities to Greek influence.
