Remember the Temple on Passover

If we carefully pay attention to the items on our Seder plate, we realize that there is a double message here.

We are to acknowledge the gravity of the miracle of our being taken out from Egypt all the days of our lives. This is why we eat the Maror, bitter herbs, to remind us of the bitter times. The salt water is a reminder of the tears we shed during our bondage. The Karpas reminds us that we were redeemed in the spring.

The two other symbols, the egg and the shank bone, are meant to acknowledge the second message of the Seder. The shank bone or זרוע, is a reminder of the Korban Pesach that needed to be offered on the fourteenth as a sacrifice, with the remainder eaten roasted at the Seder. The egg is a reminder of the holiday sacrifice known as Chagiga. This, too, was offered partially on the altar, and the rest, eaten by the one offering it. The lesson was that the true joy of the holiday is felt, by eating meat.

Our Seder is not complete by merely recounting all of the miracles witnessed in Egypt. True Pesach observance could only take place when there was a functioning Temple. There was a special connection with the rest of the nation, and with Hashem, when the masses made their pilgrimage to Jerusalem.

Telling the Passover story is extremely important. Every Jew should see his place as part of the Jewish people. But we must never minimize the importance of the role of our holy Temple. Our Seder plate confirms this.

Dayeinu-Enough Entitlement

There are four stages involved with the removal of Chametz from our homes. It is a Torah prohibition to have Chametz in our possession. I call it a violation of “possession of an illegal substance.”

The first stage is the Bedikat Chametz. We do this with a formal ceremony with a feather and candle, the night before Pesach. The word, בדיקה, means to search. We do our best to search the house even a few weeks before the holiday.

The second stage is known as “Bi’ur Chametz,” which literally means, the burning of Chametz, which is done in the morning before Pesach. It could also mean to destroy the Chametz, by throwing it into the sea, or having it inaccessible, if it is under a pile of rubble.

The third stage might be the most important. According to the Torah, this is all that we must do. This is called, “Bitul Chametz,” the nullification of Chametz. We do this with a declaration that we are making all of the illegal food ownerless, like the dust of the earth. This is done twice. It is done at night after the search, and in the morning, after the burning. Because people do not know how to effectively make this declaration, the Rabbis instituted the need to formally search the house.

The final stage is Mechirat Chametz, where we sell that which we want to keep, to a non-Jew. This was originally instituted for Jews who sold alcoholic beverages. The disposal of these beverages represented a great loss. Therefore, the sale of Chametz was enacted.

As a rule of thumb, open packages of ready to eat Chametz, should be disposed. Unopened packages may be included in the sale of Chametz.

We must be diligent (but not crazy) with these laws, and we must remember that the removal of Chametz represents the removal of haughtiness, and that which is undesirable from our homes.

Shabbat Hagadol

This coming Shabbat is known as Shabbat Hagadol. Actually, the full name for this Shabbat is שבת הנס הגדול, the Shabbat of the great miracle.

The miracle referred to the matter of the Paschal lamb. On the tenth of Nissan, the Jewish people took lambs and tied them to their bed posts. The Egyptians worshipped lambs and said nothing when they were told that these lambs would be slaughtered on the fourteenth for the Korban Pesach. This is why it was known as the Shabbat of the great miracle.

It is customary to read part of the Hadasah during the afternoon of this Shabbat. We are to re-familiarize ourselves so that we will be ready for the Seder.

It is also customary to hear a Shabbat Hagadol Drasha by the leading rabbi of the community. He is meant to teach important Passover laws, and inspire the people, in preparation for the coming holiday.

The Haftarah is from Malachi, that speaks of the יום הגדול, the great day, when our enemies will be destroyed once and for all. This is another reason for the name, Shabbat Hagadol.

We must also acknowledge the “great miracle” that was witnessed this past Saturday night. It is another proof that the current war is of biblical proportions. We should feel calm and confident that Hashem is protecting us today, just as He has always done throughout our history.

Fourteenth of Nissan

The fourteenth day of Nissan, is different from all of the days of the year. During daylight hours, we begin the day being permitted to eat foods that are not kosher for Pesach, but by midday, we have a Torah prohibition from eating such food.

The Rabbis added additional time as a precaution. If it was a cloudy day, before clocks existed, there could be confusion as to when noon would appear. This is why the last hour for eating Chametz, is two hours before noon.

This is learned from the verse, אך ביום הראשון תשביתו, “But on the first day, you shall remove.” The additional word, אך, is teaching אך חלק, that the word, אך, is coming to divided the day.

This day was technically called, “Pesach,” as it was the day that the Korban Pesach was slaughtered and prepared for the Seder. Some of it was offered on the altar, and the rest was eaten at the Seder.

As the day progressed, more prohibitions kick in, as the transition is made from the profane, to the holy days of Passover. Eating Chametz in the afternoon, is punishable by lashes. But eating after sundown, is a Karet penalty.

It is one of the more amazing logistical problems, that was solved on Erev Pesach on the fourteenth. All of Israel needed to make the pilgrimage to Jerusalem for Pesach. And everyone needed to eat from the meat of the Pesach sacrifice. This meant that an incredible number of lambs were offered as sacrifices on that day.

The Temple staff needed to be extremely organized to handle that amount of people with their sacrifices. Somehow they figured out how to do it.

The fourteenth of Nissan was truly different from all the days of the year.

Passover Laws

The Passover holiday carries with it many detailed laws. It is always a good idea to begin by separating between the Torah and Rabbinic laws, and customs and stringencies, known as “Chumras.”

There are three positive and five negative commandments associated with the coming holiday. The three positive include the commandment to remove our Chametz, eat Matza on Seder night, and tell the Pesach story to our children, at the Seder.

The five negative commandments all involve the prohibition of eating Chametz starting with Erev Pesach on the fourteenth of Nissan until the end of the holiday. It also includes the prohibition of “not seeing” and “not finding” Chametz during Pesach.

It is important to note that eating a כזית, an olive sized amount of Chametz, carries with it the very serious penalty of “Karet,” being cut off from the Jewish people.

The Rabbis added that we are extra strict with Chametz, so that even a משהו, the smallest amount is forbidden. It is also interesting to note that the well known concept of בטל בשישים, things nullified by a sixty to one ratio, does not apply once the holiday begins. This means that before the Chag, בטל בשישים does apply.

The drinking of four cups of wine at the Seder, as well as the bitter herbs, and Karpas, are all rabbinic laws. The prohibition of eating Kitniyot, legumes, or not eating “Gebrucht,” which includes not eating things made with Matza meal, all fall under the category of customs or stringencies.

It is important to prioritize these laws, and begin by being certain to follow the Torah and rabbinic laws strictly. The other categories have some room for negotiation, based on family customs and other factors. Passover can seem overwhelming. But with a little education and proper perspective, the holiday can be enjoyed peacefully and stress free.

The Month of Nissan

The month of Nissan, is a very special month of the year. It is known as חדש הגאולה, the Month of Redemption. Just as we were redeemed from Egypt in Nissan, the future Redemption will also come in this month.

During this entire month, we do not recite the Tachanun prayer, because of the joy felt all month. The first twelve days of the month, correspond to the special sacrifices offered by the heads of the tribes, when the Mishkan was dedicated.

The thirteenth of the month was a kind of “Isru Chag” with an additional day of celebration. The fourteenth of the month was actually Chag Hapesach, as it was the day when the Korban Pesach was prepared for the Seder.

The fifteenth to the twenty-second was technically “Chag Hamatzot,” which is really the Passover holiday. This was always a very joyous festival.

In the future, in Messianic times, there will be seven more days of celebration after the Pesach holiday.

This might explain why the Torah says, החודש הזה לכם, “this month is for you.” There certainly couldn’t be a better time than now for celebration and redemption.

As we say in the Haggada, “In every generation, there are enemies wishing to destroy us. But the Holy One Blessed be He, saves us from their hands.”

“Oneg” and “Nega”

There is a pretty well known idea in the world of Chassidut, that reflects an overall attitude about life. This relates to the word, נגע, which means blemish.

If you take these same three letters, and scramble them around, you now have the word, ענג, which means delight or pleasure. We are familiar with the word, “Oneg,” in describing the delightful day of Shabbat.

The Chassidim taught an important philosophy of optimism. If someone is going through difficult times, and he feels plagued by a “Nega” blemish, he must remind himself that an “Oneg,” is right around the corner.

This attitude has helped Jews through some of the most difficult periods in our history. Despite the present difficulties, they never stopped believing that a better tomorrow awaited them. I recall my advise to close friends when they commiserated about a series of troublesome events. Their place of business was destroyed by a fire, and their home was badly damaged by a California earthquake. Using this philosophy, I sympathetically told that this was great news.

They were stuck in LA running their business and could not break away. I told them that the “Oneg” of this “Nega,” is that they can now move to Israel.

At the time, my words were not that comforting. But they later told me how right I was, and that Hashem works in mysterious ways. The Nega-Oneg philosophy really works. It allows us to cope and have the faith that Hashem knows what He is doing. The Divine plan will be revealed, when He sees fit.

Lusting for Money

According to most opinions, the main cause for leprosy, was because of Lashon Hara, speaking badly about others. The word for leprosy is מצורע. Some say it is an acronym for מוציא שם רע, which means, bringing a bad name to another individual. The Torah even gives examples of Moshe Rabbeinu and Miriam, that were briefly afflicted with this disease. And it was attributed to the misuse of speech.

The Keli Yakar adds other possible causes for leprosy. He includes haughtiness and צרות עין, which means not being happy at the success of another person. But he places the desire for money, known as חמדת ממון, as a major cause of this affliction.

The servant of Elisha, Gechazi, was afflicted with leprosy, after he disobeyed his master, by taking great wealth from Naaman, a non-Jewish general. He was specifically instructed by Elisha, to distance himself from Naaman. He disobeyed, and this led to his ultimate downfall. His three sons were also punished with this disease.

We see so many people around us, lusting for wealth and material gain. This can be a denial of G-d, and such an obsession can lead to that person’s downfall.

I have seen many people over the years blessed with great wealth. This blessing often turned into a curse. They became very untrusting, and paranoid that everyone was after the money.

It is so true that we must be careful what we wish for. That wish may be more harmful than we realize. We must guard our tongues, but we must also curb our desires. The lusting after money, can be a disease in itself, but it can be much more harmful than we realize.

The Positive Outweighs the Negative

There is an interesting concept in Jewish Law that says that a positive commandment negates a negative commandment. In Hebrew it is called, “עשה דוחה לא תעשה.”

There is an example of this concept related to the positive commandment of circumcising a baby on the eighth day, and the laws of leprosy. There is a negative commandment that forbids a person with leprosy from cutting out the leprous growth.

If it occurred that a leprous growth was on the foreskin of a baby, the circumcision still takes place, because of this principle. The positive commandment of circumcision outweighs the negative commandment of cutting the leprous growth.

Another example of this idea is that one is permitted to wear Tzitzit and fulfill its positive commandment, even if the Tzitzit contain a forbidden mixture of wool and linen, known as “Shatnez.”

The reason for this rule is that it takes much more faith and love of Hashem to perform a positive Mitzva rather than a negative Mitzva. The observance of the negative, could be motivated by fear of punishment, instead of fear of G-d.

This could be a plausible reason for this interesting concept that a positive commandment outweighs a negative commandment.

It is also a good reminder that it is always preferred to have a positive, upbeat, attitude towards life. Negativity is counter productive and leads to fears, doubts, and unhappiness. This is another reason why the positive outweighs the negative.

Where Is the Precedent

There are two types of wars described in the Torah. One is referred to as “Milchemet Mitzva,” or obligatory war. And the other is known as “Milchemet Reshut,” or permissive battle.

The Milchemet Reshut needed the permission of the Sanhedrin. King David exercised this right, as he felt it necessary to secure Israel’s borders. This type of battle, no longer exists today.

When it was in existence, there were exemptions given to certain members of society. The newlywed couple, one who had not yet completed his home, and one who had not consecrated his vineyard, were all exempt from fighting in a Milchemet Reshut.

The Milchemet Mitzva does exist today. Some refer to it as a defensive battle, while others describe it as a war with an enemy that is oppressing you. This enemy would like to drive you from the land.

Modern day rabbinic authorities, such as former Chief Rabbi Yisrael Meir Lau, have clearly stated that our current battle with our Arab neighbors, is a Milchemet Mitzva.

The Rambam in Hilchot Melachim 7:4, clearly states the Halacha regarding Milchemet Mitzva. “There are no exemptions, and all must fight in such a battle. This includes, even a newly married Chatan.”

Torah study must never be minimized, and it is the most worthwhile endeavor one can do during his waking hours. This is certainly my own personal priority. What I don’t understand is how one is allowed to ignore the Halacha of the Rambam, based on the Talmud in Masechet Sota. Why isn’t full time Torah study listed as an exemption from Milchemet Mitzva in the Talmud or Rambam?

I have not seen any explanation to this question.

If there is a good answer, it should be clearly explained to the masses. Without an explanation, I fear that it is creating a division among our people. This is the last thing we need at this time.

This is especially true when so many of our holy, Torah loving soldiers, have given their lives defending our beloved land.

We become invincible when there is Jewish unity. We must be particularly careful at this time, to stay united at this time. Bringing a clearer understanding to legitimate army exemptions, would be a good start. If there are no good answers, we would be wise to follow the teachings of the Rambam!

Incredible Miracle

The story of the Greek Emperor Ptolemy, and the seventy-two Jewish sages, is one of the most miraculous stories in all of Jewish history. The depth of this miracle is not fully appreciated.

Ptolemy commissioned these sages to each go into a different dwelling, and translate the Torah into Greek. The miracle was that despite numerous problematic verses in the Five Books, their translations were exactly identical.

For example, the literal translation of the Pasuk in Bereishit, is, “Let us make man.” All seventy-two sages were concerned that a literal translation would mean that there is more than one deity. Miraculously, they all translated the verse as, “I will make man.”

Another example was in connection with the word, “Arnevet,” which means rabbit. It was given as an example of a non-kosher animal. When the wise men came to this word, they realized that the first name of Ptolemy’s wife was “Arnevet.” They all miraculously translated the animal as צעירת רגליים, meaning, “young of legs,” to avoid insulting the emperor’s wife.

If we were to take several of our English translations of the Torah, we would find numerous examples of where different synonyms are used in translating words. There could be hundreds of such examples.

Yet, somehow back in the period of the Greeks, there were no discrepancies whatsoever. Obviously, these holy men received Divine help to insure that the Torah would not be compromised.

This truly was an incredible miracle that is not fully appreciated.

The Danger of Wine

The tragedy of the death of the two sons of Aharon, Nadav and Avihu, has left the commentators perplexed. They give a variety of reasons as to why they were deserving of such a severe punishment. The prevalent opinion is that they entered the Temple intoxicated. The reason why this answer makes the most sense, is that Aharon is given a command that it is forbidden for a Kohein to perform Temple service, after drinking wine. This command came right after the loss of his two sons.

There is an opinion that Kohanim should never be under the influence of alcohol. The Temple could come down from the sky and be built in a moment. Sober Kohanim will be needed to begin Temple service.

Wine is a very strange beverage. On the one hand, it is used for many Jewish rituals. We use it for Kiddush, the four cups on Pesach, and is used at a Brit or Pidyon Haben. On the other hand, an abuse of its consumption, can lead to grievous sins, such as adultery. Therefore, great care must be taken when it comes to drinking wine.

Nadav and Avihu were also accused of sinning by not getting married. Some say that they neglected to wash their hands and feet before entering. Others say they brought a “strange fire” to the Temple. While others say that they disrespected Moshe and Aharon, by asking, “When will these old guys die, so that we can take over!”

It is clear that this tragedy remains a mystery. But it is also clear that the consumption of wine should be taken seriously at all times.

Havdalah

The end of the section in the Torah, regarding kosher animals, explains a basic principle of Judaism. The principle is known as “Havdalah.”

We are certainly familiar with “Havdalah,” as that is the name for the ceremony when Shabbat ends, when we use a candle, spices, and Kiddush cup.

We are acknowledging in this ceremony, how Hashem separates, (translation of Havdalah) between the holy and the profane, and Israel among the nations.

Everything in the universe has its role and special purpose. In the animal kingdom, some are deemed worthy of consumption by the Jew, and some can even be offered as sacrifices. Animals of prey are not as holy as these animals, because they kill.

The Jewish people are separated from the nations, because they have the greatest potential to achieve holiness. The observance of the Mitzvot of the Torah, is the vehicle towards achieving this holiness.

Because the Gentiles have only the seven Noachide laws to observe, they can achieve righteousnesss, but not holiness. This is where the term, “righteous Gentile,” originated.

Because the Jewish people were designated to become, “A nation of Priests, and a holy nation,” they needed to take greater care not to defile themselves. They had to be careful not to eat impure foods and not to place themselves in settings, where their special role could be compromised.

This is what “Havdalah” means. Everything and everyone needs to be able to fulfill their special purpose in the world. This can only be achieved when one separates himself from the obstacles preventing him from reaching his full potential.

Subtleties of the Torah

The Keli Yakar makes an interesting observation related to specific details in Parshat Shemini.

He points out a subtle messages in connection with the sacrifices offered on the day that the Mishkan was dedicated on the first of Nissan.

The Torah points out that Aharon needed to offer a different sacrifice from the one offered on behalf of the nation. This dedication date was meant to be an atonement for the sin of the Golden Calf, eight months earlier.

The Korban for the nation was a burnt offering, known as “Olah.” Aharon’s sacrifice was a sin offering, or a “Chatat.” The message here is that the “Olah” is offered for improper thoughts. The sin offering was to atone for an actual sin. The role of the nation with the sin of the Golden Calf, included their thoughts. They actually believed in it, and worshipped it.

Aharon, on the other hand, did not believe for a moment that this graven image could be a deity. His thoughts were pure, but he was guilty of actually fashioning the calf. Despite his good intentions of stalling until Moshe arrived, he was in need of the sin offering.

Usually, when reading the weekly portion that discusses sacrifices, we would not be aware of the messages contained in them. But it does seem puzzling why there would be different sacrifices for Aharon and the nation.

It is possible to sin in deed even if there could be some kind of justifiable reason. A transgression is a transgression. Negative thoughts are also wrong, but only punishable in connection with idol worship.

And isn’t it amazing how so much can be learned from subtleties that are mentioned in the Parsha. The wisdom of the Torah is great, because it all comes from Hashem.

The Number Eight

Parshat Shemini begins by speaking of the eighth day of preparation for the dedication of the Mishkan. The Kohanim needed to learn all of the details of their future service.

The Keli Yakar points out the significance of the number eight in Judaism, as opposed to the number seven. When we speak of the number seven, it reflects that which is natural and expected.

There are seven days in a week, and the natural life span of an individual is seventy years. In short, the number seven expresses that which is expected.

Eight, on the other hand, shows that which is above nature. A baby’s Brit is on the eighth day. When one reaches the age of eighty, it is called, “Gevurot.” This is translated as super natural strength, because nature has been defied.

It can also be said that “seven” reflects חול, or the profane. “Eight,” reflects that which is holy. The Jewish people are connected with the holy.

The Jewish people are the example of defying nature. No nation ever survived for nearly 2000 years without a homeland. Their strict adherence to the Torah allowed survival under the worst conditions.

One rabbi said that a greater miracle than the splitting of the Red Sea, is the survival of the Jewish people. We clearly connect with the number “eight,” as part of our essence.

Following Hashem’s Command

The word “צו” means a command. When Hashem uses this word to instruct the Jewish people via Moshe Rabbeinu, it is assumed that this instruction will be fulfilled by the nation.

This leads to an important foundational concept as to how we are to observe the Mitzvot. Our Rabbis taught: גדול המצוה ועושה משאינו מצוה ועושה. “It is of greater merit to fulfill a Mitzva that we are commanded, than a Mitzva we are not commanded.”

This means that the laws of the Torah are not really open for discussion. If we believe that everything comes from Mount Sinai, which includes the Oral Law, we cannot dispute that which comes directly from G-d.

This phrase is teaching us that there will certainly be obligations that may not make sense to us. If we observe them anyways, without really understanding them, this is a demonstration of faith and trust in Hashem.

Jared Kushner was once asked how religious he was. He answered that he and Ivanka observed the laws of Judaism that made sense to them. With all due respect to the Kushner’s, they were missing the point. The reward comes specifically for observing the laws that don’t make sense.

This is how we fulfill the word “Tzav.” We view the Torah and Mitzvot as גזירת המלך, a decree of the King. And who are we to disagree with the King of the Universe?

Leap Year

We are now coming to the end of the month known as Adar II. It is the extra month that is added seven times every nineteen years, in order to keep the solar and lunar calendar in balance.

Since the end of the Sanhedrin in 358 c.e., there has been a set calendar. We know exactly which years are leap years and which are not. Before the establishment of the set calendar, the decision to add an extra month of Adar, was made on the basis of various criteria.

There were times when it was already obvious on Succot that an extra month would need to be added. They could see that the autumnal equinox fell during Succot. If an extra Adar was not added, Pesach would not fall in spring.

The Talmud in Rosh Hashana describes other random situations where an extra Adar could be declared as late as Adar I. As one rabbi put it, “The Sanhedrin had the power to determine whether we would be eating Matza or Hamentashen on the fifteenth of the month!”

If the roads were still very muddy from a rainy winter, a month would be added. The same was true if the cattle had not yet started mating. It was a sign that it was still winter.

A final reason for the leap year was that the grains were still brown, and had not shown any green. Spring was late that year.

It is certainly easier to have a set calendar. But it is fascinating to see how the principle that “The earthly court decrees, and the Heavenly court fulfills.” The role of the Rabbis in implementing the Torah should always be appreciated.

A Menial Task

One of the lesser known Mitzvot connected with Temple service, is known as תרומת הדשן, which means, the removal of the ashes.

It could only be performed by a Kohein, who is on duty at that time.

It is far from being a glamorous Mitzva, but it was done with great enthusiasm. Every morning, one Kohein was chosen for this task. The contenders would awaken before dawn, and immerse themselves in a Mikva, before drawing lots, to see who would be chosen.

The winner would be reminded to wash his hands and feet at the Temple wash basin. He would take a silver shovel, and proceed to remove the ashes from the Olah Sacrifice that had been burning all night. He would make several trips up and down the ramp to the altar, and dispose of the hot ash in a special hole, prepared for this purpose. It was a difficult and tedious task, but the Kohein felt honored for his special role.

We often see people who would rather be poor, than “lower” themselves to take on a job that they believe is beneath them. They allow their ego to get the best of them, and they suffer the consequences.

A story is told about the great Rav Shlomo Zalman Auerbach. He prayed the evening service every night at exactly forty-two minutes after sunset. On one particular evening, he would not allow the prayers to begin. He noticed that the street sweeper had not yet arrived. Rav Shlomo Zalman sensed he would momentarily arrive, and he did.

This is what made Rav Shlomo Zalman so great, as he respected every Jew. The laws of the Terumat Hadeshen, similarly taught the sanctity of sincere hard work, regardless if it was glamorous or not.

Israel Is Kiddush Hashem

The Haftarah for Parshat Para, was made famous by Rav Meir Kahane. There were two main points to be learned from Yechezkel 36.

The first point is that our presence outside of Israel, is a direct punishment for having abandoned the Torah. We were punished as we showed that we did not merit living in the Holy Land.

As a result of this, Hashem accepted that this punishment would make Him look weak. Non-Jews could point to even observant Jews and mock them. “If you are G-d’s chosen people, why are you not in His chosen land.

The lesson here is that the very presence of any Jew outside of Israel is a desecration of G-d’s holy Name, because He is made to look weak.

The second point taught by Rav Kahane in his interpretation of Parshat Para, is that the rebirth of the State of Israel, is a Kiddush Hashem, a sanctification of G-d’s Name. This will come about, not because we deserve it, but because the time has come to end Chillul Hashem.

Therefore, G-d will bring His children from the four corners of the earth to Israel. The land that was desolate will flourish, as will the cities.

The Christians and Muslims that accused us of having been abandoned by our G-d, can no longer make such a claim. The accomplishments of the last seventy-five years, are nothing short of miraculous. They are a powerful proof of the special bond between Hashem and His people, as we are witnessing the fulfillment of 3000 year old prophecies.

This is probably the most inspiring Haftarah of the entire year. It inspired me to such an extent that on this Shabbat forty-one years ago, I announced to my congregation at Young Israel of Century City, that I was making Aliya with my family. It was one of the best decisions of my life.

Prayers and Sacrifices

There is a strong connection between the sacrifices and the Halachot connected with prayers. The Talmud in Brachot simply says that תפילה במקום קרבן, that prayers take the place of sacrifices.

We also learn from the Korbanot that we are to pray in the morning and evening, similar to when the daily sacrifices were offered. There is an additional sacrifice called, “Musaf” that corresponds to the additional prayer called “Musaf,” recited on Rosh Chodesh and holidays.

There is another term related to sacrifices, that applies to prayers. The rule is, עבר יומו בטל קרבנו, that if the day passes, the sacrifice is nullified. This refers to the specific details connected to a time limit of when the sacrifice must be eaten or burned on the altar. Once the day passes, it is too late to have fulfilled our obligation with that sacrifice.

The Rabbis devised a similar system with what is referred to as תשלומים, or make up time. If someone forgets to pray a certain prayer, he can make it up with the next prayer. For example, if one did not recite the Ma’ariv prayer, he can make it up with two Shmone Esrei’s in Shacharit. However, if he did not make it up in Shacharit, his time has passed, and he cannot make it up at Mincha.

It is interesting that the verse in Kohelet that says, מעות לא יוכל לתקון, “that which is crooked cannot be made straight,” is interpreted to this idea of Tashlumim. If you didn’t do the make up in the following prayer, you can no longer make it straight.

There is a very close connection between the rules of prayers and sacrifices.