[Avodah] Prozbul

[Richard Wolpoe]

On Wed, May 21, 2008 at 3:11 PM, Micha Berger <micha at aishdas.org> wrote:

>
>
> If I may add to RRW's constellation of interlocking reasons:
>
> Tanakh is a seifer mussar. The primary lessons of all the naarative is
> to provide archetypes of people, behavioral examples to emulate or take
> warning from. The nevi'im acharonim are rife with behavioral warnings
> and instruction.
>
> Why would chumash be any different?
>
> And thus, the text says "ayin tacvhas ayin" because morally, the person
> needs to realize on some level that's what he deserves. However, the
> TSBP gives us halakhah.
>
> (This is sort of a (2b).)
>
> Tir'u baTov!
> -Micha
>
> --
> Micha Berger



Not only a sefer Mussar, but a description leading to our visaulizaion of an
ideal society. By keeping that ideal in our mind's eye, we have that as our
traget, Hazal take care of the pragmatic adjustments needs to make Torah
work in the real world.

This ties in with unenshalm parim sefaseinu - except that instead of LIP
korbanos I am suggesting imagined Korbanos, seen in the mind''s eye

Thus the Nachmanidean symbolism of a Chatas - wherein the sinner sees
himself as  worthy of having is OWN blood shed - still works but w/o a
PHYSICAL symbol but a textual one  instead.

And this is OUR musaph Avodah on YK isntead of the phsyically REAL Avodah
done by the KBG in the BhM,  We recite it and re-eneact it to an extant
insted of doing it physically.

And we sort of re-enact the Exodus on Seder night. It's not just a
comemoration, it's a kind of revival of the original  experience.

Re: ayyin tachas Ayyin, Rav Gorelick is my source for saying that this is
what the perpetrator DESERVES, and he should realize that.  I thought he was
paraphrasing thee RambaN, but I saw somewhere that the Rashbam says this.
Maybe both did.

-- 
Kol Tuv / Best Regards,
RabbiRichWolpoe at Gmail.com
see: http://nishmablog.blogspot.com/
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