Sefer Birkas Ish from Rabbi Avrohom Shain. On 26:2, he brings from Rashi that Hashem told Yitzchak not to leave Knaan because he was an olah temimah.
He asks that Yitzchak already knew about his unique status earlier in 25:26, where Rashi says that even after he saw that Rivka was an akara, he couldn't take her shifcha, as Avraham did, because he was an olah temima.
Rabbi Shain answers that for psul yotzei you need kedushas kli shoreis. By a korban, that's the maaseh shechita. Yitzchak knew he was an olah temimah, but since no actual avoda was done with him, he thought he didn't have the din psul yotzei. (Rabbi Shain conflates kedushas kli shareis with maaseh avodah.)
But the pshat is that Hashem didn't tell Avraham Avinu to shecht him, the avodah by Yitzchak was to be placed on the mizbeiach. If so, he certainly did have the avodah done on him, and mimeilah he is subject to the psul yotzei.
Dr. Meir Zahtz asked, but if that was the avodah, then farkert, it should be neesah mitzvaso and he should lose his kedusha legamri!
He answered that this would only apply by a normal korban, where the avodah has a clear beginning and end. In the case of Yitzchak, since the avodah was to place him on the mizbeiach, it could be that the avoda continued his whole life. The placing on the mizbeiach was the beginning of the avodah, not the entirety of the avodah.
Shaul wrote that the Brisker Rov says the same thing to explain why there would be a psul yotzei. I checked and did find it. The Rov says that since the avodah here was meichaim, all the dinei yotzei applied. I didn't find the Rov in his sefarim, but I found it quoted by Reb AY Sorotzkin.
אל תרד מצרימה. שֶׁהָיָה דַּעְתּוֹ לָרֶדֶת מִצְרַיְמָה, כְּמוֹ שֶׁיָּרַד אָבִיו בִּימֵי הָרָעָב; אָמַר לוֹ: אַל תֵּרֵד מִצְרָיְמָה, שֶׁאַתָּה עוֹלָה תְמִימָה, וְאֵין חוּצָה לָאָרֶץ כְּדַאי לְךָ:
He asks that Yitzchak already knew about his unique status earlier in 25:26, where Rashi says that even after he saw that Rivka was an akara, he couldn't take her shifcha, as Avraham did, because he was an olah temima.
בן ששים שנה. י' שָׁנִים מִשֶּׁנְּשָׂאָהּ עַד שֶׁנַּעֲשֵׂית בַּת י"ג שָׁנָה וּרְאוּיָה לְהֵרָיוֹן, וְי' שָׁנִים הַלָּלוּ צָפָה וְהִִמְתִּין לָהּ, כְּמוֹ שֶׁעָשָׂה אָבִיו לְשָׂרָה; כֵּיוָן שֶׁלֹּא נִתְעַבְּרָה, יָדַע שֶׁהִיא עֲקָרָה, וְהִתְפַּלֵּל עָלֶיהָ (יבמות ס"ד), וְשִׁפְחָה לֹא רָצָה לִשָּׂא, לְפִי שֶׁנִּתְקַדֵּשׁ בְּהַר הַמּוֹרִיָּה לִהְיוֹת עוֹלָה תְמִימָה:
Rabbi Shain answers that for psul yotzei you need kedushas kli shoreis. By a korban, that's the maaseh shechita. Yitzchak knew he was an olah temimah, but since no actual avoda was done with him, he thought he didn't have the din psul yotzei. (Rabbi Shain conflates kedushas kli shareis with maaseh avodah.)
But the pshat is that Hashem didn't tell Avraham Avinu to shecht him, the avodah by Yitzchak was to be placed on the mizbeiach. If so, he certainly did have the avodah done on him, and mimeilah he is subject to the psul yotzei.
Dr. Meir Zahtz asked, but if that was the avodah, then farkert, it should be neesah mitzvaso and he should lose his kedusha legamri!
He answered that this would only apply by a normal korban, where the avodah has a clear beginning and end. In the case of Yitzchak, since the avodah was to place him on the mizbeiach, it could be that the avoda continued his whole life. The placing on the mizbeiach was the beginning of the avodah, not the entirety of the avodah.
Shaul wrote that the Brisker Rov says the same thing to explain why there would be a psul yotzei. I checked and did find it. The Rov says that since the avodah here was meichaim, all the dinei yotzei applied. I didn't find the Rov in his sefarim, but I found it quoted by Reb AY Sorotzkin.
ונראה דהנה מרן הרי"ז ז"ל אמר דהיה חלוק הדין עולה של יצחק משאר עולות בזה שבעולת יצחק נאמר דין עבודה מיוחדה של העלאה דבכל העולות מחיים אין בהן שוס דין עבודה כלל והשם קרבן שלהם מתחיל עם השחיטה שהיא ראשונה לעבודות ואז מתחלת הקרבתו ומשא"כ בעולת יצחק נתחדש דדין הקרבתו היתה מחיים ע"י העלאה ועפי"ז ביאר מאי דאיחא ברש"י עה"ס אל תשלח ידך אל הנער דאמר לו אברהם אם כן לחנם באמי לכאן אעשה בו חבלה ואוציא ממנו מעט דם וצ"ע לשם מה רצה אברהם לחבול בו להוציא ממנו דם ולהמבואר י"ל דסבר אברהם כיון דחלוק עולת יצחק משאר כל העולות בזה שיש לו דיני הקרבה לפני שחיטה א"כ אף דנאמר לו שלא לשחטו מ"מ דין הזריקה לא פקע מיני' ואפשר לעשות בו עבודת הזריקה מחיים דדוקא בכל הקרבנוח דלפני השחיטה אין בהם כל דיני הקרבה והקרבתן מתחלת עם השחיטה
משו''ה תליא הזריקה בשחיטה אבל ביצחק דנעשה בו מעשה הקרבה מחיים היה סבור אברהם דאף זריקה צריכה להעשות בו והנה בילקוט איתא אתה עולה תמימה מה אם עולה יוצאת חוץ לקלעים נפסלה אף אם תצא לחו"ל אתה נפסל וצ"ע דהא בקרבן מחיים אין בו כלל פסול יוצא ומה שייך גבי' יצחק שיפסל ביוצא אכן לסי המבואר דביצחק הי' בו דין קרבן עולה מיוחד של עבודת העלאה מחיים ודין עבודת הקרבתו התחילה מחיים לכך שסיר שייך בו פסול יוצא מחיים כיון דהיה עליו דין קרבן גמור מחיים עכ"ד
Still, Rav Shain enhances the vort by using it to explain the shakla v'tarya, that even though Yitzchak knew he was an olah as far as not marrying a shifcha, he did not realize the second half that he was subject to the psul Yotzei. Also, I was mosif the he'ara from Reb Meir Zahtz.
2 comments:
I believe Rav Yitzchok Sorotzkin addresses these points in his sefer Gevuras Yitzchok.
Thank you. Yes, I see that in Siman 20, 21, and 22 he brings from the Brisker Rov that the din yotzei comes from the fact that his avodah was meichaim, not like most korbonos. Thank you. The OCR at Otzar is not working, but I hope to get it in there.
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