Our Gemara on Amud Aleph discusses the requirement that a cohen stand when he performs the Avodah, and if not, the service is invalidated. Based on this, the Magen Avraham (beginning of Siman 48, OC) rules that when reciting the liturgy that contains the verses and teachings regarding the sacrifices, one must also stand, because the recitation of the relevant portions is considered a substitute for the Avodah.
Sefer Daf Al Daf quotes the Tevuos Shor (Bechor Shor, Seder Korbanos 12), who disputes this requirement. He argues that while the recitation of the relevant verses and teachings is considered as if he brought a sacrifice, the actual recitation is not considered an act of service.
By way of analogy, in Tefillah Zakkah we recite that the fasting on Yom Kippur, and its consumption of the fats and blood volume of our body, should be considered as if we offered the fat and blood of a sacrifice on the altar. Clearly, we are not suggesting that we are literally a sacrifice and subject to all the requirements of sacrifices, such as not being blemished. Rather, we are asking that it count like a sacrifice. So too, Tevuos Shor argues that the recitation of the relevant portions pertaining to sacrifices counts as if one brought a sacrifice, but it is not actually the action of service and therefore not subject to those requirements.
Sefer Daf al Daf also cites a ruling of the Rama (OC 132:2) that one must be careful to recite the portion that describes the incense correctly, because in the Temple service, if one brought it with an incorrect formulation, he would incur a heavenly death decree. Here too, it would seem that the Rama holds that reciting the relevant portion is not merely considered in place of the service, but actually a form of the service in a literal sense.
This position is hard to understand. Even the Rama and Magen Avrohom cannot truly hold that it is like performing the Avodah, because what about being ritually impure or having a blemish—both of which disqualify a cohen? Additionally, a non-cohen is forbidden to perform the Avodah, so how is it permitted for a non-cohen to recite?
I believe the answer is as follows. The Rama and Magen Avrohom do not consider any psul haguf (invalidation due to a physical or material matter) to be a problem. Since by definition a non-cohen is performing this substitute service, impurity, blemishes, and not being of the priestly caste are all physical invalidations and not included in the requirements of this particular substitute sacrificial order. However, standing or using the correct combination of incense is not a physical invalidation but rather a flaw in the process, and therefore must be adhered to.
What is interesting about this is that the invalidation of having a thought of eating it outside of its prescribed time or location, while performing an essential sacrificial service such as sprinkling the blood, might also invalidate the oral recitation according to Magen Avraham and Rama. On the other hand, since the recitation does not involve eating or a particular location in the Temple, perhaps even they would agree otherwise.
Regardless, at its core, we see a fundamental dispute about whether recitation and study of the relevant passages of sacrifices are considered, in merit, as if one brought the sacrifice as a substitute process, or are considered as if one is bringing the sacrifice in actuality. Even regarding the earlier quoted section of Tefillah Zakkah, and possibly the recitation of the Akeidah, the same philosophical dispute might apply. Is it considered in merit as if we sacrificed ourselves or our only child (Bereishis 22:12), or as if we actually did it? Similarly, the same dispute might be relevant regarding the teaching in Berachos (6a):
“Rav Ashi said: If a person intended to perform a mitzvah, but due to circumstances beyond his control, he did not perform it, the verse ascribes it as if he performed the mitzvah.”
Is it as if he really performed the mitzvah, or does he merely get credit as if he performed it? This may also apply to a dispute between Rabbenu Tam and Rashi on 22b, which we will discuss on that Daf.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com