Question about sacrifices when Mashiach comes

I know that it’s the Kohanim who are in charge of slaughtering the animals for sacrifices, but are there going to be any jobs for the non-Kohanim in management of these sacrifices?

Many people are under the impression that the firstborns will revert to their original status of Priesthood when the Third Temple is rebuilt. The Brisker Rav zt”l held that this was blasphemous [and contravened the principle of faith that the Torah will never be changed nor will there be another Torah forevermore] and incorrect. Somebody showed me recently a דעת זקנים מבעלי תוס who does say that the firstborns will get the avoidah. (I understand this to be in addition to the Kohanim).

The Ba’al HaTurim (Yisro) on the Pasuk ואתם תהיו לי ממלכת כהנים וגוי קדוש writes that the original plan was for us ALL to be כהנים גדולים, and we lost that right by the sin of the Golden Calf. But לעתיד לבא this Halachah will be renewed, and all of Klal Yisroel (male*) will be Kohanim Gedolim. I don’t know how literally this is meant to be taken.

(*Male) – When I wrote that only the males will be Kohanim Gedolim, I said this with reservation.

There is an enormous Machlokes Rishonim to define the P’sul of אשה in the Avoidas Hamikdash. Some learn that every woman is passul because she is a זרה – the Kedushas Kehunah was given only to the male progeny of Ahron. Others learn that there is a specific p’sul relating only to women, unrelated to that of Zar (non-Kohen). [One major difference being whether a Bas Kohen who does the Avoidah is Chayev Misah]

If the whole impedition is because she is not a Kohen, then in a time when all non-Kohanim are allowed to perform the Avoidah, women may also be permitted.

Still, I find it difficult to believe that women will be doing the Avoidah.

yekke2:
Many people are under the impression that the firstborns will revert to their original status of Priesthood when the Third Temple is rebuilt. The Brisker Rav zt”l held that this was blasphemous [and contravened the principle of faith that the Torah will never be changed nor will there be another Torah forevermore] and incorrect.

Any idea where that Brisker Rav is brought down? Because as you go on to note, the Ohr HaChaim seemed to have accesses to a Medrash that has since been lost that says the Bechorim will join the Leviim when Moshiach comes. (Although not, it seems, the Kohanim in the actual avodah.)

(Full disclosure – I am a bechor, so I have an obvious negius here 🙂

I have seen brought down that the source of the Or HaChaim is this:

כל מקום שנאמר לי אינו זז לעולם לא בעולם הזה ולא לעולם הבא..בבכורות כתיב “כי לי כל בכור” –
ויקרא רבה ב ב

R’ Yonasan Eiberchitz writes an interesting compromise in the Haftorah to Emor:

ולכן יהיה כהנים בני צדוק כה”ג והבכורים כהנים הדיוטים וא”ש.

http://hebrewbooks.org/pdfpager.aspx?req=22483&st=&pgnum=91

dooksta123: Sorry. If you point to any specific post you want translated, I’ll do my best.

Going back to the sacrificial system is not so simple. Keep in mind that, for the most part, Temple Judaism and Rabbinic Judaism were substantially different and had very little overlap. Temple Judaism ( TJ) was centralized in Jerusalem in general and the Bais Hamikdosh in particular. There were no shuls, until the very end, and other than the Monday Thursday laining established by Ezra, and the Shma no prayer services until the end. The shmone esreh was formulated late in the Temple period. So, if we return to TJ, shouldn’t that entail going back to TJ in all its forms?

Avoidah – Literally ‘service’. This is how we refer to the service of the Cohanittes and Levittes in the the Beis HaMikdash/Temple.

Daas Zekeinim – A medieval commentary on the Torah written by “Ba’alei Tosefos”

Machlokes Rishonim – A matter which is subject to debate by early commentators and halachic authorities.

זרה: Lit. Stranger (feminine). Any person who is not from the progeny of Ahron HaKohen is considered a זר or זרה, and therefore may not perform the Temple Service. Those who are from the progeny of Ahron HaKohen have “Kedushas Kehunah” – a certain spiritual status which Kohanim have.

em>P’sul of אשה – “Psul” means disqualification, and “אשה” is a woman. The Talmud writes that a woman is disqualified from Temple Service. The subject of debate was to classify the disqualification: Are women simply excluded from Kedushas Kehunah – the required spiritual status necessary to perform Temple Service? Or do they have this required status (as may be evident from the fact that female Kohanim may eat certain foods which are exclusively reserved for Kohanim), but there is a non-related independent law in Temple Service requiring male service.

Chayev Misah – Deserving of the Death Sentence. Transgressing certain biblical prohibitions are liable to death penalty (in times when the Jewish Court of Law is governing; not applicable today).

Chiddushim – Novel Torah thoughts.

MW13 -“I am a bechor, so I have an obvious negius here”

So am I. But we’ll see what will be, I’m not scared!

What would the Brisker Rov do with the shito of “Mitzvas Betales L’Osid Lovo” Is that also heresy?

To think that the Torah will change is heresy. To find a reason why in accordance to the Torah we have now things will manifest differently is okay. As long as you can source it in the Torah which was transmitted at Sinai, it can be true.

In your above example, מצוות בטילות לעתיד לבא, I think the Ritv”a explains that it is not referring a specific time when Mitzvos will no longer be applicable, but is referring to a situation. The Gemara darshens כיון שמת נעשה חפשי מן המצוות – Dead people are not obligated in commandments. The Ritva understands this to mean that even after תחיית המתים – the Resurrection of the Dead – those who have been through death will not be obligated in the Mitzvos.

This is not because the Torah will change. If today somebody would be resurrected (as there have been stories recorded in Tanach, Shas), he would equally be exempt from Mitzvos.

EDIT: See R’ Elchonon Wasserman in Kovetz Shiurim Ch. 2, Siman 29

I have never seen the Brisker Rav’s position on the subject, but I can imagine him saying that Tefillin isn’t a daily chiyuv – which is, I think, the position of most Rishonim.

You are pretty much correct in your guess in general. (see below)I have no seform because I’m at work (self employed this isn’t on my bosses chesbon) but the Mishna Brura very clearly says there is a chiyuv to put on tefilin every day. I think the Mogen Avrom gives tefilin as an example of a mitzvah that has to be done daily.

Which rishonim explicitly say it isn’t a daiy chiyuv and where?

The quote I refer to is from a likut sefer that I haven’t seen in over twenty year quoting a Brisker Hagadah.(brown cover I don’t remember the name

Rav Moshe Sternbuch writes that he heard the BR held there is a chiyuv to wear tefilin every day but it isn’t a NEW chiyuv every day. It is a constant chiyuv that you are yotze by wearing them once a day.

Very true, Midwesterner. I missed that.

Although you are correct that Shechitah [slaughtering] is permitted by a non-Kohen, and the Gemara explicitly writes (Zevachim 32a) that it is לכתחילה, there are those who say that ideally, a Kohen or Levi should do it.

The source I remember offhand for this is the Ya’avetz in Lechem Shamayim on Kiddushin Perek Daled. I vaguely remember seeing more about this, but can’t remember now. A Rosh at the beginning of Chullin, perhaps?

Mods – Please allow this link. It is a PDF copy of Minchas Osher.

Lightbrite: Is a first born man who was born through a cesarean section and/or to a mother who had a previous miscarriage still considered a first born in this case, if it is something regulated to first borns?

Sorry, I just saw your question now. Interesting question. I haven’t seen anything on the subject of which firstborns will do the Avoidah.

If the source to the idea that the avoidah will return to firstborns is the Midrash כי לי כל בכור, then we are exclusively talking about פטר רחם, which refers to a firstborn who opened the womb of his mother. Born through a c-section, or after a miscarriage (in most cases) is not considered a firstborn for Pidyon HaBen, and it probably has the same Halachos.

I don’t think it’s much of a proof, but in Hilchos Bircas Kohanim, the Leviim must wash the hands of the Kohanim prior to the blessing, and if there are no Leviim present the Bechorim will wash instead. And there the Poskim explicitly state that only a Bechoir Peter Rechem (Min HaEm, not Min HaAv) can do it. See Magen Avraham here. I wonder if this is connected at all.

The Yaavetz is pretty clear that it isn’t just an issue of pride or rights, but it’s a halachic advantage. There is a mefurashe Tosfos about it somewhere, but I cant remember where…

Other than korbanot there is a lot more that is going to change when mashiach comes – tumah and tahara issues for example. I came up with a great business idea a few years ago for when tzarat on houses could be an issue again. Basically it’s a combination of short term storage and renovations and they move your entire apartment into storage before the cohen comes to check out the place. If he declares it tamei then an expert team can do a rush job of knocking out the tzarat part of the walls and cementing/plastering new sections in. Also can find cheap local hotels. Basically instead of you having to coordinate all the pertinent issues it’s a one stop shop that does it all for you.