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Can korbanos be brought when the Beis Hamikdash is destroyed? The Rambam (רמב"ם) and Raavad debate whether "Hashem (ה׳) es Mikdasham" creates a din of Avoda during Churban. Rabbi Zweig develops a distinction: the Rambam holds kedusha Rishona enabled both korbanos and tefillah; the Raavad holds only tefillah remains when the edifice is gone, since Hashem's presence endures even without a physical structure.
Rabbi Zweig explores a fundamental dispute between the Rambam (רמב"ם) and the Raavid regarding the nature of the Mikdash's sanctity during the period of Churban (destruction). The central question is: what does the principle "Hashem (ה׳) es Mikdasham" (I will sanctify My sanctuary) mean practically, and does it permit bringing korbanos when the Beis Hamikdash no longer stands? The Rambam holds that Hashem es Mikdasham creates a din that Avoda (sacrificial service) can be performed even during the Churban. This is because the kedusha (sanctity) established by Shlomo HaMelech was kedusha rishona kidsha le'sha'ata ve'kidsha le'asid lavo—sanctified for its time and for the future. Rabbi Zweig explains that according to the Rambam, even when the physical structure is destroyed, the place retains its status as a location where Avoda can be done, not just tefillah (prayer).
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Hilchos Beis HaBechira 6-7
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Why does the Rambam distinguish between immediate destruction and the judgment of Rosh Hashanah? The shiur develops a fundamental yesod that Hilchos Teshuvah distinguishes two frameworks: natural spiritual balance (where a negative force self-destructs) versus formal divine judgment (where consequences follow accountability). The Raavad's question—that we see wicked people alive—misses that judgment aims not at survival but at earning our existence through committed avodah.
What does it mean to truly do teshuva? Analyzing Rambam Hilchos Teshuva Perek 2, the shiur distinguishes vidui (confession that changes one's relationship with Hashem and brings kapara) from teshuva itself (a resolution to change one's life). Baal teshuva gemura requires returning to the exact situation—same act, same place, same person—and rejecting it, proving the past is no longer part of one's identity.
Why does the Rambam frame teshuva around vidui rather than behavioral change? The shiur develops the yesod that teshuva without vidui is merely self-improvement—changing behavior to avoid consequences or restore self-image. Vidui is "lifnei HaKel Baruch Hu," the mitzvah to restore one's relationship with Hashem, which alone ensures lasting change.
What is the difference between teshuvah and tza'akah, and why does the Rambam distinguish between individual and communal teshuvah? The shiur unpacks Hilchos Teshuvah 2:6, exploring how tza'akah differs from mere prayer, what lev shalem adds, and why Yom Kippur creates a unique obligation—not just an opportunity—for teshuvah, since failing to do teshuvah on the last day means internalizing sin as part of one's identity.
