Steve Bailey writes:
"I start with the assumption (based on the Rambam's understanding of the
nature of sacrifices) that some social Torah laws were legislated as
temporary edicts,"
Believe what you want, Dr. Bailey, but please don't blame the Rambam for
your beliefs. The Rambam never implies anything temporary about korbanot.
In fact he explicitly states just the opposite in a number of places. One
very explicit example off the top of my head is in hakdama leperush
hamishna when discussing the placement and purpose of masechtot Tamid and
Midot. Also, the Rambam at the end of hilchot Me'ila states that all
korbanot are in the category of Chukim whose true reason is not known.
That said, he advocates trying to come up with reasons with the
understanding that that any reason we may come up must be understood as
not the real reason. In other words, the Rambam himself admits that his
reason for korbanot stated in MN is not meant to be understood as THE
reason.
Where did you see in that passage in the Rambam that he views korbanot as
temporary?
Rabbi Pesach Wolicki
Rosh Yeshiva
Yeshivat Yesodei HaTorah
www.yesodei.org
Edited 1 time(s). Last edit at 11/06/2007 08:46AM by mlb.
