Mention of sacrifices in the Musaf prayer by a vegan
Hello Rabbi,
I am a vegan and therefore have no interest in the Temple being built, and certainly not in the restoration of the order of sacrifices (although I think it is appropriate that meat-eaters should not desire such a thing either). You can try to convince me of the importance of sacrifices, but let’s assume that I am not convinced.
My question is what am I supposed to say in the Musaf prayer – “May it be your will… that we may make before you the sacrifices of our debts…” etc. This is a lie that I cannot say and supposedly according to the Gemara in the days of Jeremiah and Daniel that they did not say terrible and heroic, is there any evidence that we are not supposed to ask for this?
And I heard that our conservative cousins claim that “we have done and brought before you.”
What does the rabbi think?
The term “sacrifices of our duties” can also be interpreted as sacrifices as they would be defined then (from plants, or not at all). Therefore, it does not seem problematic to me. Having their blood on the wall of an altar of desire sounds more problematic to me.
I am not strong enough in my sins and therefore I am only a vegetarian, but I am debating the same question. Just saying that I do not see killing animals in the same way as torturing them. Killing them can be justified for good enough reasons, but not the torture they go through in the industrial process.
What I answer myself is the following: Right now it means nothing to me and I even object. Perhaps when I live in a time when there is a Temple, I will understand from personal experience why it is so essential. In such a situation it may be justified (the killing and not the torture). It is possible that in such a situation the Holy One, blessed be He, will ensure that there will be no animal sacrifices (as Rabbi Kook writes). Therefore, I mean by praying that the Shekhinah will return, and whatever the Holy One decides to be then is what should be. I do not make decisions from my perspective now on a situation that is unfamiliar to me. My assumption is that if this is what the Holy One, blessed be He, will will, then there is justification for it.
It seems like an evasion - you are asking for something from the’ according to your current situation. If you are not interested in it now then you cannot say now that you are interested in it. Jeremiah and Daniel could have said the entire text in full thanks to your argument and chose not to do so
First of all, evasion is not a dirty word. There are situations in which we engage in evasion. For example, when there is difficulty in changing the wording of a prayer, then even a cursory explanation can suffice.
But here it is not evasion, for I am aware of my current situation and that I am unable to grasp what will happen then. If the state of redemption is an improved state (this is the meaning of redemption), then I am sure that what will prevail then is a better state, whatever its content. And this is what I ask for, to bring about redemption and restore the work. Whatever the work will be then will be decided then, as I wrote. There is no problem in asking for this in my current situation.
To tell you that I ask for this with devotion would, of course, be a lie. But that is not the question.
1. Evasion is indeed a dirty word in my opinion and to be honest I am surprised to hear that you think it is okay. If there is a problem, we deal with it honestly and honestly. You could also say that there is no choice, there is some limitation that does not allow us to act logically, etc. But do not give an unconvincing apologetic excuse.
2. Why didn't Jeremiah and Daniel use the same methodology that you are presenting here, swallow their saliva and say the text in full?
Avishai, what is this legendary example of Jeremiah and Daniel? What is the connection? And does this midrash require halakhic law? And was this a historical reality? And was there a prayer formula in their time? There is, was, and will be no connection.
This gemara comes to teach exactly this principle - a person should tell the truth in his prayer.
Regarding “And in their time there was a prayer text?” The gemara assumes that there is a depultive text and shows that it needs to be changed according to reality. If there was no such text, then the whole issue is unnecessary and unclear.
Incidentally, a similar discussion was held about the Nacham prayer on Tisha B'Av. The only difference is that there it is objective while here, in the Korbanot, it is subjective. But what they all have in common is that they do not ask for anything false.
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