Machshavot HaLev - Yeshivat Lev HaTorah

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בלה תובשחמ
can be based on korbanot. By commanding us in korbanot, Hashem gave us a
way to give physically to Him. We have since lost this ability. However, we still
give whatever we can. Through tefilla we are able to give to Hashem mentally and
emotionally. A major part of tefilla is הנווכ and without it one has not fulfilled
one’s obligation. Thought and feeling are a vital part of tefilla and through it, we
are able to give Hashem our complete mind and total focus three times day.
Ramban looks at korbanot in a very different way. He says that the whole purpose
of korbanot is for atonement. There are three different ways in which one can sin:
speech, action, and thought. The different parts of the sacrifice atone for each of
the types of sins. When one would lean their hands on the animal, it would atone
for sins through action. When one would confess what he did, it would atone for
sins through speech. Lastly, when the animal’s innards would be offered up on
the altar, it would atone for sins through thoughts because the inside is the seat
of thought.
After korbanot were lost, we had to replace them with three different things,
which we say on Rosh Hashana and Yom Kippur: הקדצו ,הליפת ,הבושת. הבושת
atones for sins through thought, הליפת atones for sins through speech, and הקדצ
atones for sins through action.
Although these two opinions seem very different, they can actually work together.
Rav Hirsch’s explanation explains why we sacrifice korbanot but it does not
explain why we have all the strict procedures and mandatory sacrifices. Ramban’s
opinion explains why the rules and requirements but does not explain why it has
to be done through animal sacrifices. Using the two explanations together, we can
come to a conclusion about the entire idea of korbanot. This seemingly strange
ritual, and its modern replacements, give us a way, to not only make up for the
sins of our past but also to build a connection with God for the future.