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Artwork: Through the Breach, by Randy Vargas
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Pinchas / 17th of Tammuz: The Korban Tamid and its Cessation
Introduction
Yesterday was the 17th of Tammuz. This Shabbos we read Parashas Pinchas. There is one topic which is common to both: the korban tamid (continual daily offering). The Rambam [1] writes:
On the 17th of Tammuz five things happened: (1) the tablets were broken, (2) the korban tamid ceased from the First Temple, (3) [the walled city of] Yerushalayim (Jerusalem) was breached in the destruction of the Second [Temple], (4) the wicked Apostomos burned a Torah scroll, and (5) he set up an idol in the Sanctuary.
Of these five, the one which tends to resonate the least is the cessation of the korban tamid. The breaking of the tablets was a dramatic event, signaling the violation of our covenant with Hashem through the worship of the Golden Calf - one of our worst national transgressions of all time. The breach of Yerushalayim is easy to relate to as as tragedy, since it was the step which directly led to the destruction of the Beis ha’Mikdsah (Holy Temple). The evil deeds of Apostomos may not register on the same scale of national catastrophe as the preceding two events, but the act of burning a sefer Torah and setting up an idol in Mikdash evoke visceral reactions. Compared to these four tragic events, the cessation of the korban tamid seems relatively tame. What, exactly, was so bad about this event?
The appearance of the korban tamid in Parashas Pinchas is rather jolting. Hashem shows Moshe the Land of Israel and informs him of his own impending death. Moshe pleads with Hashem to choose a successor to lead the people. Hashem instructs him to appoint Yehoshua. The passing of the mantle of leadership takes place in a dramatic public assembly featuring a pageantry rich in the symbolism of transition. And then, without warning, Hashem tells Moshe to command the Children of Israel in the mitzvah of the korban tamid. It is quite the non sequitur.
The aim of this article is to address both issues: to understand what it is about the cessation of the korban tamid which warrants a national mourning on par with the other four tragedies, and to explain the Torah’s abrupt transition from the narrative of Yehoshua’s succession to the laws of the korban tamid. Lastly, we will take a first step in defining a theme which unites all five of the occurrences we commemorate on the 17th of Tammuz and suggest on that basis a possible avenue for national teshuvah we can engage in this year.
The Maimonidean Function of the Korban Tamid
The Rambam [2] famously (or infamously) held that the purpose of all korbanos (sacrifices) is to counteract the yetzer ha’ra (evil inclination) for avodah zarah (idolatry). His theory is quite polarizing, to say the least. Some meforshim (commentators) vehemently oppose his view, such as the Ramban [3], who denounces the Rambam’s explanation as “foolish words" which "make the altar of Hashem disgusting.” Others embrace the Rambam’s view in a manner which “is even more Maimonidean than Maimonides,” [4] such as Ibn Kaspi [5], who boldly asserts that “Moshe Rabbeinu was forced and compelled against his will to write [the detailed laws of korbanos in Sefer Vayikra] … but the customs of the non-Jews at that time brought them to this.”
While the Rambam’s view of korbanos as a whole is a subject of controversy, there is a distinctly Maimonidean dimension to the korban tamid which is undeniable. The Torah’s exposition of the laws of the korban tamid begins as follows: “Command the Children of Israel and say to them: My offering, My food for My fires, My satisfying aroma, you shall safeguard it to offer to Me in its appointed time” (Bamidbar 28:2). From here the Sages derive a universal halacha in korbanos known as muktzeh (lit. “set aside”). If an animal is used in a ceremony of avodah zarah, that animal becomes prohibited to be offered as a korban to Hashem. The Gemara (Temurah 29a) spells out how this halacha is derived from the pasuk:
“You shall safeguard it to offer to Me in its appointed time” [implies] “to Me” but not to another master. And who is this other [master] to whom one might offer? This is avodah zarah.”
This Gemara explicitly ties the korban tamid to the rejection of avodah zarah. Some argue that the derivation of the universal law of muktzeh from the korban tamid supports the Rambam’s contention that all korbanos are designed to counteract avodah zarah. This point is debatable, but everyone would agree that the tamid itself embodies this theme – even the Ramban.
The thematic connection to the rejection of avodah zarah is reinforced by a cryptic Sifri (142):
“Hashem spoke to Moshe, saying: Command the Children of Israel … My offering, My food …” Why was this said? Because it said: “[May Hashem … appoint a man over the assembly] who shall go out before them and come in before them” (Bamidbar 27:16-17). To what may this be compared? To a king whose wife, before she passed away, charged him regarding her children, saying: “Please take care of my children,” to which the king replied, “Before you charge me regarding my children, charge my children regarding me, so that they do not rebel against me, and so that they do not treat me disgracefully.” So too, Hashem told [Moshe]: “Before you charge Me regarding My children, charge them regarding Me, so that they not treat me disgracefully by exchanging My Glory for foreign gods.” Thus it is said: “For I shall bring them to the Land [… and they shall turn to the foreign gods of the land and serve them etc.”] (Devarim 31:20). Before you charge Me regarding My children, charge them regarding Me. Thus, it is stated: “Command the Children of Israel [in the mitzvah of the korban tamid].”
What is clear from this Sifri is that the Sages characterized the korban tamid as a safeguard against the pitfall of avodah zarah that would threaten the nation upon entry into the Land of Israel under the leadership of Yehoshua. What is quite unclear is: How? How is the korban tamid a safeguard against avodah zarah? And what does this have to do with Yehoshua?
The answer to this question, and our question about the non sequitur in Parashas Pinchas, is given by the Torah Temimah [6], citing the explanation of the Sifri given by the Malbim [7]:
The purpose [8] of the tamid is to counteract sun-worship. The idolaters would bow down and worship [the sun] twice each day, upon its rising and its setting. Its morning service would [take place] facing the east, and its afternoon service would [take place facing] the west. [Therefore,] Ha’Kadosh Baruch Hu commanded us to offer before Him two daily sacrifices: the slaughtering of the morning [tamid] at the northwest corner [of the altar] and the [slaughtering of] the afternoon [tamid] at the northeast corner, in direct opposition to sun-worship.
The Sages said that if Moshe had entered the Land [of Israel,] he would have nullified the yetzer for avodah zarah, and the service of the tamid would have been unnecessary. Since he requested, “May Hashem appoint a man over the assembly,” and Yehoshua was appointed to wage wars, and he lacked the power to nullify the yetzer for avodah zarah, therefore Ha’Kadosh Baruch Hu instructed Moshe to charge His children to not exchange His Glory for foreign gods and to not worship the sun, as the gentile nations did. And it is for this purpose that the section of the tamid was commanded, namely, as a polemic against avodah zarah.
According to Sifri, as interpreted by the Torah Temimah and the Malbim, identity of the korban tamid is so essentially tied to the repudiation of avodah zarah that its very structure is designed to be the antithesis of sun-worship, which was popular among the Canaanite nations. When the sun rises in the east, and the sun-worshippers bow eastward, we turn our backs on the sun and offer the morning tamid to Hashem, facing west. When the sun begins to set in the west and the sun-worshippers turn with it, we demonstrate our rejection of their cult and their god by offering the afternoon tamid in the east.
The placement of this topic in Parashas Pinchas is explained based on the notion that avodah zarah would have been totally eradicated under Moshe Rabbeinu’s leadership, thereby rendering the korban tamid unnecessary. But since Moshe would not enter the Land, and Yehoshua would not be capable of eliminating the drive towards avodah zarah on his own, he would need to wage a continual war against avodah zarah – a war whose constancy was represented by the korban tamid, which also functioned as a weapon in the battle.
The Tragedy of the Cessation of the Tamid
In light of this explanation, we are now in a position to understand the tragedy of the cessation of the korban tamid. It is well-known that one of the primary national sins which resulted in the destruction of the first Beis ha’Mikdash was avodah zarah. The first crack in the edifice of the United Kingdom of Israel arose from the introduction of avodah zarah into the Land, chiefly through the idolatrous marriages and alliances of Shlomo ha’Melech. The destruction and exile of the Northern Kingdom of Israel came about from the avodah zarah introduced by the king Yeravam ben Navat via his Golden Calves. The decree of destruction and exile of the Southern Kingdom of Yehudah was sealed by the evil king Menashe, who spread avodah zarah so far and wide that he nearly drove Judaism to utter extinction. All of the prophets who prophesied about the destruction of the Beis ha’Mikdash, from Yeshayahu to Yirmiyahu, routinely rebuked the Jewish people for their attachment to avodah zarah.
When viewed merely as a “ritual sacrifice,” the korban tamid is the most mundane of them all. But when viewed through the lens of the foregoing analysis, the korban tamid is emblematic of the daily national battle against the yetzer ha’ra for avoadah zarah. The specific form of avodah zarah it is designed to counteract underscores the enormity of this battle. Every morning the sun rises and sets, illuminating the earth and sustaining its life, and humanity faces the question: Will you regard the sun as an independent source of power worthy of veneration and worship, or will you recognize it as an expression of the laws of nature authored by the One Creator of the Heavens and the Earth, and submit yourself to His will by serving Him, as does the sun itself?
Thus, the cessation of the korban tamid on the 17th of Tammuz represents the collapse of the final bulwark against avodah zarah – the dam that held back the powerful forces of avodah zarah that had been erected by Moshe at the very inception of the Israelite conquest, and had continued to lend their stalwart defenses as the nation sunk further and further into idolatry. But finally, on the 17th of Tammuz, the last vestiges of Moshe’s ward [9] gave way. The korban tamid’s metaphysical fortification was breached just like the walls of Yerushalayim, and the long battle was lost, leaving countless casualties in its wake.
The Beginnings of a Unified Theory of the 17th of Tammuz
I haven’t fully worked it out yet, but I do believe that this opens up a path to understanding the unity of the five events we commemorate on the 17th of Tammuz. I would like to propose that the theme of the 17th of Tammuz in the infiltration of avodah zarah into our avodas Hashem (service of God). Let us see how this theme is reflected in each of the five events.
Why did Moshe break the tablets? Because he saw that the nation he had led out of Egypt was still attached to their avodah zarah ways. For this reason, they were not worthy of receiving the Torah, since their involvement in avodah zarah was tantamount to a rejection of the entire Torah. [10] Despite their witnessing of Hashem’s defeat of the idolatrous Egyptian empire, their redemption through miraculous signs and wonders, and their experiencing of the Divine Revelation at Har Sinai, the insidious lure of avodah zarah still managed to retain its hold, and the original covenant they made with Hashem was rendered null and void.
The relationship of avodah zarah to the cessation of the korban tamid has been sufficiently explained: the korban tamid was designed to function as an inoculation against avodah zarah, and its cessation represented the culmination of avodah zarah’s conquest of the nation.
The breach of the walls of Yerushalayim has also been explained: Yerushalayim and Bayis Rishon (the First Temple) were destroyed for the sin of avodah zarah. (And if you’ll object, saying: “Doesn’t the 17th of Tammuz commemorate the breach of the walls of Yerushalayim in Bayis Sheini?” then feel free to read this extensive footnote.[11])
Lastly, the two wicked deeds of Apostomos epitomize the infiltration of avodah zarah into our avodas Hashem: (a) he burned the Torah, a system whose essence is to uproot avodah zarah, and (b) Apostomos, who was an idolater himself, literally infiltrated the Beis ha’Mikdash, which is the makom avodas Hashem (place of Divine service) par excellence, and set up an actual idol of avodah zarah there. It is impossible to conceive of something that represents the theme of “infiltration of avodah zarah into our avodas Hashem” greater than that!
What is the significance of this as the unified theme of the 17th of Tammuz? The answer lies in the purpose of all national fast days, as the Rambam writes:
There are days on which all of Israel fasts because of the catastrophes that occurred on them, in order to awaken the hearts [of the people] and to open the paths of teshuvah (repentance). This will be a remembrance of our corrupt actions and the corrupt actions of our fathers that were like our actions today, which ultimately reached the point that [these corrupt actions] caused these catastrophes for them and for us. Through the remembrance of these things we will return to do good, as it stated, “they will confess their sins and the sins of their fathers” (Vayikra 26:40).
All of our fast days revolve around the destruction of the first and second Mikdash, and a recognition that we are still in exile awaiting the ultimate redemption and the building of the third and final Mikdash. Why are we still in exile? Why don’t we have our makom avodas Hashem? Because the yetzer ha’ra for avodah zarah is alive and well. It has infiltrated our ranks and has permeated our avodas Hashem just as it did with our ancestors. The threat of the yetzer avodah zarah looms so large, and is such an obstacle to the rehabilitation necessary to be worthy of the final redemption, that the Sages instituted a day of national teshuvah devoted specifically to this theme. The first step in on the road to our national recovery is to recognize the problem which led to our downfall in the first place, and until we do that, then we shall remain in exile.
One last question: How is the yetzer ha'ra for avodah zarah still alive and well? Is the korban tamid even relevant anymore? Do people still worship the sun? Do people bow down to it and ascribe supernatural power to it? That is the question which must be answered by each of us when we engage in national teshuvah. There is much to say, but the best kind of teshuvah starts with individual introspection.
I will end by mentioning one possibility. We are currently in the midst of a unprecedented pandemic. As of the writing of this article there have been 12.3 million confirmed cases and over 557,000 deaths worldwide. We have seen the structures of our society crumbled around us, and scores of individuals, communities, and nations have been pushed to the brink. Many of us have faced a greater degree of insecurity than at any other time in our lives, and the future has never been more uncertain.
We may not worship the sun as an entity of independent power - but how many people have we seen over the course of this pandemic relate to other elements of nature in a similar manner? Have we progressed beyond the primitive mentality of helplessly flailing in a storm of terrifying forces and truly acknowledged that nature and all of its elements operate in accordance with the will and wisdom of the Creator? Have we followed the implications of this realization by recognizing that this same Creator gave us His Torah, and commanded us to keep it? Have we truly accepted the fact the universe He created and the Torah He has given us are good, and that we can partake of this good by aligning ourselves with His will?
These are the questions we must ask in order to engage in national teshuvah. As long as the worship of the sun, the stars, and the heavenly forces is still practiced among the Jewish people - whether in its original primitive form, or in its sublimated modern form - then the catastrophe of the 17th of Tammuz will continue to ripple through time. May Hashem speedily fulfill what Zechariah prophesied:
"Thus said Hashem, Master of Legions: The fast of the fourth [month, of Tammuz], the fast of the seventh [month, of Tishrei], and the fast of the tenth [month, of Teves] will be to the House of Yehudah for joy and for gladness and for happy festivals. [Only] love truth and peace!" (Zechariah 8:19)
Footnotes
[1] Rabbeinu Moshe ben Maimon (Rambam / Maimonides) Mishneh Torah: Sefer Zmanim, Hilchos Taaniyos 5:2
[2] Rabbeinu Moshe ben Maimon (Rambam / Maimonides) Moreh ha’Nevuchim 3:32
[3] Rabbeinu Moshe ben Nachman (Ramban / Nachmanides) Commentary on Sefer Vayikra 1:9
[4] Credit for this phrase goes to my high school principal, who used it in reference to the Ralbag.
[5] Rabbeinu Yosef ibn Kaspi, Commentary on Vayikra 1:1. The Ibn Kaspi goes even further than that, and refrains from writing commentary on all the sections of Vayikra which deal with korbanos! And yes, I realize that I’ve just committed a “Rishonic hit-and-run,” and I intend to follow this up with its own post at some point in the future.
[6] Rav Baruch ha'Levi Epstein, Torah Temimah: Sefer Bamidbar 28:2, footnote 2
[7] Rav Meir Leibush ben Yechiel Michel (Malbim), Commentary on Sefer Bamidbar 28:2; the Torah Temimah’s citation of the Malbim is near verbatim, but I’ve decided to use his instead of the Malbim’s because the language is slightly more concise.
[8] lit. “the tamid came to counteract sun-worship.” I didn’t like this literal translation because it sounds too much like, “Don’t ride a horse on Shabbos because you might come to break off a branch!”
[9] Get it? “Ward” means “protection” but it also refers to a minor under the care of an adult – a subtle nod to the analogy in the Sifri about charging a parent to protect their children. I felt compelled to point that out.
[11] It is true that the 17th of Tammuz commemorates the breach of Yerushalayim during Bayis Sheini, not Bayis Rishon. In fact, we know when the when the walls of Bayis Rishon were breached because it’s stated openly in the pesukim: “On the 9th of the month [of Tammuz] the famine was strong in the city and there was no bread for the people of the land. The city was breached, and all the men of war [fled] during the night” (II Melachim 25:4; see also Yirmiyahu 52:6-7).
Why, then, do we fast on the 17th of Tammuz instead of the 9th? Why not commemorate the breach of the walls in Bayis Rishon? The answer, according to some, is that we used to observe this fast day on the 9th of Tammuz, and it was subsequently changed to the 17th after the destruction of Bayis Sheini. The Lechem Mishneh (on Hilchos Taaniyos 5:2) explains:
Even though the fast in the pasuk, “the fast of the fourth [month],” refers to the 9th [of Tammuz], since the city was breached on the 9th, nevertheless, we now observe it on the 17th because the destruction of Bayis Sheini was worse, and the walls of the city [then] were breached on the 17th. And if you’ll [object] saying that we observe the 10th of Teves because the King of Bavel besieged Yerushalayim during the destruction of Bayis Rishon, but we should have changed it to the day that the city was besieged during Bayis Sheini, since it was worse – the answer is that our case is different, since everything happened on one month and it’s not a big deal to change [the observance of the fast] from the 9th to the 17th, but in there [in the case of the two sieges] the times are spread apart.
Thus, it turns out that the fast day we observe on the 17th of Tammuz is essentially about the breach of the walls of Yerushalayim per se – not about the breach of the walls during Bayis Sheini specifically, the exclusion of Bayis Rishon. Hence, my comment in the body of the article that the theme of the day is the infiltration of avodah zarah into our avodas Hashem, which is reflected in the destruction of Bayis Rishon on account of avodah zarah.
[12] Rabbeinu Moshe ben Maimon (Rambam / Maimonides) Mishneh Torah: Sefer Zmanim, Hilchos Taaniyos 5:1
