Answers from an Orthodox Jew

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If all the korbanos are restored, what kind of sins, unintentional and/or intentional, will still be committed even during the age of Moshiach?
 
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I’m not sure. There might be unintentional sins. Beyond that, we will all have a long list of things to bring sacrifices for from before Moshiach came…
Also, there are plenty of other sacrifices to be busy with, including the daily burnt offering, special offerings for Sabbath, Rosh Chodesh and festivals, thanksgiving offerings (Korban Todah), childbirth offerings, etc.
 
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I thought I read somewhere that some believe there will only be meal/grain offerings because no animals will be put to death any longer. But I really can’t remember where I read that–it was a few years back. Are either of you familiar with that belief? Thanks.
 
@Autumn-Smoke, I have heard things like that but have never seen the relevant texts myself.
 
Rav Kook brings it, but I don’t remember where exactly. It would take me hours if not days to find out.
 
Thanks. Don’t worry about pursuing it…I just wondered if you were aware of the that opinion from Jewish teaching, because I couldn’t remember if I had read it from a Jewish source or somewhere else.
I might come across it again at another time, and will check out Rav Kook. Thanks for a starting source!
🙂
 
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If anyone’s interested, The Temple Institute is posting a series of short teachings on their Facebook page called “A Day in the Life of The Temple”

It’s very good. It’s up to part 17, so will require searching for part 1 🙂

 
The foundation of foundations and firmest pillar of all wisdom is, To know that there is a First Being, that He caused all beings to be, and that all beings from heaven and earth, and from between them, could not be, save for the truth of His Own Being.
Thus, supposing that He is not, none else could have been called into existence.
Conversely, supposing all other beings, save He alone, non-existent, His Being alone remains; for, He does not cease to be because of their non-existence, as all beings are dependent upon Him, but He, blessed is He! is not dependent upon them nor upon a single one of them; therefore, the truth of His Being is incomparable to the truth of any other individual being.
Click to expand...
 
There’s no consensus on that, but the general feeling in orthodox circles is that the Messiah would make that decision.
 
Yes, but the general consensus is that one really cannot go much beyond that, and even trying to define “being” is problematic.
 
God is not a being in the same way we are a being, because His being is necessary and intrinsic, while the existence of all else is contingent and dependent. Even our existence is a different kind of existence than that of God. That is the deeper meaning of Maimonides cited above.
 
I hope that questions are still being answered. I would like to know how a typical Tvilah would have been conducted. I hope that is the right word.
 
Tevilah is immersion in a mikveh (ritual pool). People immerse themselves, as well as vessels, in a mikveh. There are complicated laws about what qualifies as a mikveh, but once you have the proper pool, it’s a matter of making sure whatever is being immersed is completely submerged in the water, all parts simultaneously touching the water. If there is something blocking the water, like a sticky substance, then the tevilah is invalid.
 
Thank you so much for your informational answer.
Now I am curious about John the Baptist baptism. Was what he did a Tevilah? If so, was the Jordan deep enough to submerge?
 
Some Jewish historians believe that it is likely the use of the mikveh was originally a ritual priests prior to the sacrifices that were performed that did not necessitate immersion and was normally done by sprinkling.

In early Christianity, immersion was the norm but was not required. And yes, the Jordan was deep enough in many locales to use immersion since the person probably went in on an angle like what’s being done today in many churches.

BTW, I visited the site supposedly where John was baptized but we couldn’t go in because of the danger as Jordan is on the other side, and there was some strained relations between Israel & Jordan at that time.
 
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The Torah says many times that an impure person must “wash his flesh” in water. See Lev 15:13 as just one example, where one must wash in “mayim chayim” which indicates spring water. There are separate words in Hebrew for sprinkling (לחטא, להזות) so I’m not sure why they would think that “washing” meant sprinkling. Besides the fact that universal Jewish tradition testifies otherwise.
 
The use of sprinkling is found throughout Torah, and not just with water, and it indeed is a form of washing. The washing of hands prior to eating involves this basic process.

However, there’s no doubt that the use of the mikveh did indeed involve immersing as we have seen remnants of them in archaeologically.
 
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