intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

Gerim, Bnei No'ach and Korbanot
"And Yitro, the father-in-law of Moses took an Olah and Zevachim to G-d, and Aaron and all the elders of Israel came to eat bread with Moses' father-in-law before G-d" (Shemot 18:12). Ramban posited, that after abiding with Bnei Yisrael for a period of time, Yitro became a Ger, a proselyte and "entered into the Convenant (as did Bnei Yisrael) by Mila, immersion, and the sprinkling of blood" i.e. Korbanot (Keritot 9a). Therefore, according to Ramban, the Korban Olah that Yitro brought was the particular Olah, Korban HaGer, that a Ger was required to bring upon his conversion to Judaism.

Actually a Ger had the option of bringing one animal sacrifice or two birds (Isurei Bi'ah 13:5). But after the destruction of the Beit HaMikdash, the question arose, now that a Ger is unable to bring Korban HaGer, is his conversion valid? The Torah says, "If a Ger sojourns with you… throughout your generations" (Bamidbar 15:14). This Pasuk teaches us that it must always be possible for Gerim to join the House of Israel even in the absence of the Mikdash and the abeyance of Korban HaGer. The Gemara continues, "Our rabbis taught, 'These days, in the absence of the Mikdash, a Ger must put aside a fourth (of a Dinar) for his sacrifice of birds'", or the equivalent animal sacrifice. Gerim were instructed to put aside this money in order to buy their Korbanot in case the Mikdash would be rebuilt in their lifetime. The Gemara resumes, "R. Yochanan ben Zakkai held a vote on this ruling and (together with the Sages) abolished their putting aside of money for fear of misuse." This money, once put aside for a Korban, acquired sanctity and therefore could not be used for "common" purposes. Today, since there is no Korban HaGer, only Mila and immersion in a Mikva under the supervision of the Beit Din are required for valid conversion, Gi'ur K'halacha. Once the process of Gi'ur was completed, "One law shall there be for the native (the born Yisrael) and the Ger who lives among you" (Shemot 12:49).

In Vayikra 22:18, it states, "Any man of the House of Israel and of the Gerim among Israel who will bring his offering… they will offer it to G-d as an Olah…" The Amora R. Huna quoted R Akiba as saying that the Korban was accepted because the non-Jew's "heart is directed towards Heaven" (Menachot 73b). Tosafot notes that this Pasuk "expressly includes non-Jews" who have not converted. Consequently, the Olah was the only sacrifice accepted from Bnei Noach (non-Jews) in the Beit HaMikdash.

Rambam writes, "If a non- Jew brought a Shelamim, they are offered as Olot." Why? Rashi posits "that in his heart the non-Jew wants to devote the entire Korban to Heaven and burn it on the Mizbei'ach. He does not want it to be eaten." And of course the non-Jew would not necessarily know the differences between the various Korbanot, that some are totally burnt on the Mizbei'ach, others are eaten by the Kohanim, others by the Ba'alei Korban.

"R. Simon said… 'If a Ben Noach sent his Olah from abroad and he sent the (money to buy the) Nesachim (the fine flour mixed with olive oil and wine which accompanied the Olah), they were to be offered with the Korban. But if he did not send (money), the Nesachim were to be (added to the Korban and) offered at public expense." It was assumed that the non-Jew acted out of ignorance. Rambam, (Ma'asei Korbanot 3:2) rules that Olot to be used for Korbanot Tzibur (e.g. T'midin) are not accepted from Bnei Noach. "From the hand of a stranger you may not offer the bread of your G-d… (Vayikra 22:25). Following the lead of the Sifra ("Torat Kohanim", a running Halachic commentary on Vayikra originating in the school of R. Akiva), he interprets "bread" as Korbanot Tzibur. Therefore Bnei Noach also could not contribute to the yearly half-shekel fund, the "Temple tax" collected from all of Israel, from whose proceeds the Korbanot Tzibur were paid for. Rashi comments, "With reference to the Ben Noach who brought a Korban to the Kohein, it is written, '…you shall not offer for him a (sacrificial animal) having a blemish'.

And even though a Ben Noach may offer a Korban with a blemish (unless it actually lacked an organ), that only applies to a Bamah, a "field altar". But upon the Mizbei'ach of the Mishkan (or Beit HaMikdash), '…you shall not offer it'. Therefore it is said above, 'Any man" (Ish Ish) to include the Bnei Noach who make vows and bring free-will offerings." Rambam concurs, "Shelamim, Menachot (meal offerings), Chata'ot (sin-offerings), Ashamot (guilt offerings), or any Olah which is not voluntary or in the fulfillment of a vow, such as the Korban brought by the mother who had just given birth, are not accepted from them" (ibid). An Olah was accepted from the non-Jew "even though he was (and remained) an idol worshipper." This was not the case with the Yisrael; the Korban of a Mumar, an apostate, was not accepted. "One may accept Korbanot from the sinners in Israel so that they be induced to repent but not from a Mumar… or someone who publicly desecrates Shabbat. (Chulin 5a)

When the Torah ordained the laws of Korbanot, the very first words were, "Adam Ki Yakriv Mikem Korban, … a man, a person among you who brings a sacrifice." The term Mikem, "from you, but not all of you," excludes the Mumar but includes the Ben Noach. We can see in this an adumbration (yes, dear TT reader, it is a word - PC) of the idyllic conditions which will prevail in the soon to be rebuilt Beit HaMikdash. "And I shall bring them (the nations) to My Holy Mountain, and I shall cause them to rejoice in my House of Prayer, their burnt offerings and their sacrifices willingly shall I accept on My Altar, because My House shall be called a House of Prayer for all peoples" (Yeshiyahu 56:7).

A Surprising Postscript for Today!
The concluding Halacha in Ma'asei Korbanot - Rambam's "handbook" on "Korbanics" (my term!) - practical sacrificial procedure - is truly astonishing. "Today, a Nochri, i.e. a Ben Noach, is permitted to offer Olot to G-d anywhere he chooses". Quoting Zevachim 116a, he continues, "Therefore every Ben Noach may build himself an altar and offer upon it whatever he wishes." However the offering is considered an authentic Korban, only if the altar is artificially constructed as it is written, "And Noach built an altar…" (Bereishit 8:20). Rambam continues, "It is forbidden for a Jew to help them (physically) …because we are not permitted to offer sacrifice outside of the Mikdash. We are, however, permitted to teach them how to offer sacrifice to G-d". The Mishne Lemelech, commenting on the Rambam, explains that the Ben Noach's Korban may be "cattle and other animals or birds, perfect or blemished, however the sacrificial animals must be pure (i.e. Kosher) and not impure". And in fact, there are non-Jews today in Eretz Yisrael and abroad, who, in full cognizance of what they are doing and why, offer Korbanot to the G-d of Israel as elucidated by Rambam and countenanced and regulated by Halacha.

Catriel Sugarman (acatriel@netvision.net.il, 02-652-7531) gives illustrated lectures on the Beit Hamikdash and related topics. Catriel is in the process of writing a book:
The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.

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