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From: rhendel@king.mcs.drexel.edu (Russell Hendel)
Date: Thu, 6 Jun 1996 19:53:18 -0400
Subject: Why So Much Detail on Korbanoth In the Torah

It was Rabbi Samson Raphael Hirsch who fully answered this question.

I shall try in 20-40 lines to state his general thesis, defend it, and
give some pithy examples.

Rav Hirsch basically states that the Korbanoth are symbolic commandments
which translate into fundamental principals of psychology and social
interaction.  *If* we accept this thesis then we no longer have a
question: It makes sense for a book of morals to devote so much time to
questions of human personality and social interaction.

Some people object to Rav Hirsch's symbolic methods: They are totally
unaware that Rav Hirsch himself wrote a beautiful, deep and profound 100
page essay "Grundlinien einer Judischen symbolic" which is translated
(excellently) in Breuer's Timeless Torah.  It is Rav Hirsch himself (not
his opponents) who asks such fundamental questions as: (i) Are we
allowed to interpret divine commandments symbolically, (ii) are we ever
obligated to so interpret them, (iii) even if we are suppose to
interpret them symbolically how do we go about that.

I promised 20-50 lines so let me give a few simple but forceful
examples: The torah herself explicitly declares 4 mitzvoth to be
symbolic (Milah, Shabbath, Tefillin, and Pesach Mitzrayim).  It uses the
word OTH and *forces* us to understand these mitzvoth in a symbolic
manner.

What is a symbol (OTH)?: "The use of one object or proceedure to remind
someone of other objects or proceedures( a common definition)."  Hence
concludes Rav Hirsch if the Torah tells us to wear Tzitzith and
*thereby* remember Gods commandments then we are *forced* (by the Torah
herself) to interpret the Tzitizh not as an end but as a symbolic means
to think of something else.

Rav Hirsch goes into details on the 3 classes of commandments we must
interpret symbolically and *how* we are to interpret them (if there is a
request I will be happy to summarize this profound but difficult to read
essay).

Getting back to korbanoth let me give one example of how korbanoth
discuss personality: The Olah (=go up) offering of the ordinary person
has the blood (= personality or soul) thrown only to the *half way mark*
of the altar (...if you want to go up in life remember that you are
still only half there with many deficiencies -- don't get to high, see
reality).  On the other hand the Olah(=go up) offering of the poor
person has the blood squeezed on *top* of the altar ( a poor person
needs encouragement when he wishes to go up and improve...hence we
remind of the high level he is already at--we tell him his
accomplishments...an ordinary person when he wants to go up however
needs caution so we instead tell him that he is only at the half way
mark).

Whether one agrees with this or not it is clear that the Torah when
interpreted symbolically gives specific recommendations for specific
people in specific circumstances (thus a person who wants to improve is
reminded of his accomplishements if he is poor and cautioned about his
inachievements if he is ordinary).

I would be happy to give further elaboration if their is MJ interest
(maybe we could start a Korban MJ).  I *strongly* recommend Rav Hirsch's
essay in Eternal torah along with his beautiful commentary on Ex 25-Lev
19.  I hope I have conveyed a glimpse of the mamoth defensive work that
he undertook.

study the torah, turn in it , turn in it...indeed all is in it

Russell Hendel, Ph.d ASA,  rhendel @ mcs . drexel . edu