Daf Yomi, Rabbi Simcha Feuerman, Torah and Psychology, Marriage Counseling, Psychotherapy
Our Gemara continues the discussion that “The tendons and the horns and the hooves among those items that are sacrificed on the altar are brought along with the sacrifice, but only when attached.”
We noted that there was a question that resulted from this sacrificial rule in regard to the Ram that was sacrificed at the Akeidah. Rashi (Shemos 19:13), quoting Pirke De-Rabbi Eliezer (31), informs us that the ram’s horn that was sounded at Mount Sinai came from the ram that was sacrificed in place of Yitschok as an Olah. The Ramban (ibid.) raises a question based on our Gemara: Since the proper protocol is to sacrifice the horns along with the ram, presumably the horn of Yitschok’s Olah sacrifice was burned along with the ram — so how could it be available later for Mount Sinai?
Yesterday we discussed one answer, and various commentaries offer other answers such as it was providentially arranged that the horn became detached prior to the sacrifice, thus it could be saved for Mount Sinai (Mizrachi ibid.). However, Divrei Dovid (ibid.) says none of these answers work because Pirke DeRabbi Eliezer speaks of more than the horns. It says every part of the ram was used for a different purpose:
“The tendons and sinews were used for David’s harp, the other horn will be used to announce the Maschiach, and the skin for Eliyahu Hanavi’s cloak.”
We cannot use the Mizrachi’s answer because we cannot say the sinews, tendons, and skin also fell off prior to the sacrifice. Divrei Dovid says we therefore must fall back on a different answer given by Ramban, which is that Hashem took the ashes and reconstituted them into the various body parts and recycled them.
This idea is fascinating because even if this is so, it suggests that the Ramban holds that a reconstituted object is no longer the original so that the requirement to keep it on the altar does not apply. Or perhaps, to the contrary, this proves that a reconstituted object is like the original — as otherwise why would it be significant to reconstitute these ashes? And the body parts become permissible to remove from the altar because, subsequent to being burned, technically the obligation is discharged.
This has modern-day halachic implications pertaining to the permissibility of gelatin produced from reconstituted bones of a non-kosher animal or possibly the new question of lab-grown meat from original non-kosher stem cells. (For an in-depth discussion of the halachic considerations and proofs to either side, see Jewish Link, “Lab-Grown Meat: OU Kosher’s Approach,” and see Rav Chaim Ozer Grodzinski, Teshuvos Achiezer 3:33:5; Rav Ovadia Yosef, Teshuvos Yabia Omer 8: Yoreh Deah 11; Rav Moshe Feinstein, Igros Moshe Yoreh Deah 2:27-end; Rav Aharon Kotler, Mishnas Rabbi Aharon 1:16–17.)
Furthermore, I wonder if in the future a technique for cloning a person’s body and transferring the data from his old body’s brain to his new body’s brain will be developed — and if so, is he still the same person? This can have halachic implications for inheritance, marriage, familial relationships, etc.
Apropos to Chanukah, which is approaching, let us study an argument made by Rav Yaakov Ariel (Techumin 35 and 36) using a twist on the age-old question of the Beis Yosef regarding the miracle of eight days. Since the Menorah required genuine olive oil, how is it that miraculously-formed olive oil is genuine? Or if we hold that miraculously, each day only ⅛ of the typical portion of oil burned, then each day ⅞ was miraculously reconstituted olive oil. This might serve as a proof that a reconstituted object or miraculously manifested object is halachically the same as the original!
Regardless, returning to the Ramban’s other answer discussed on yesterday’s daf (Zevachim 85) — that it was a metaphor for the spiritual joining of Chessed (Divine kindness) and Gevurah (Divine strength). This process started at the Akeidah through the joining of Avraham’s and Yitschok’s qualities and became manifest through the giving of the Torah, a synthesis of kindness and law. We could extend the Ramban’s metaphor to the other body parts because they too speak to a continuation of this developmental and harmonizing process that will be fully achieved in the times of the Mashiach. We can easily see how David’s harp, Eliyahu’s cloak, and, of course, the shofar of redemption are part of this metaphor.
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