Kaisipang Hudyo sa Malakias 3:4: Akeidat Yitzchak, For the Perplexed & Gevurot Hashem

Rabbi Berechya in the name of Rabbi Ezra, explains the first verse in the book of Leviticus in Vayikrah Rabbah 7 by means of a parable. "Someone amongst you who wishes to offer a sacrifice etc." A king had two pastry cooks. The first one prepared a pastry for him which the king ate and enjoyed. The second one prepared a pastry for him also, and the king also ate that pastry and enjoyed it. It was impossible to tell which pastry the king had enjoyed more until the king asked the second pastry cook to prepare another pastry for him like the first one he had prepared for the king. We observe that Noach had offered a sacrifice to G'd which G'd had enjoyed. (Genesis 8,20-21 "He savoured the sweet odour") Israel too was asked to offer sacrifices on its holy days. (Numbers 28,4, "you shall observe to do, each day at its appointed time") Only when Moses commanded the Jewish people (Leviticus 6,2) "this is the instruction concerning the total offering"), did we find out that G'd preferred our offerings, as stated by the prophet Maleachi. (Maleachi 3,4, "and the gift offering of Yehudah and Jerusalem will be pleasing to G'd as in the days of old, in former times") "The days of old," refers to the time of Moses, and the "former times," refers to the years of Solomon. An alternative interpretation is that "the days of old," refers to Noach's offering, as Isaiah says in Isaiah 54,4, "this is like the waters of Noach for Me." The "former times" would then refer to the time of Abel, when idolatry was as yet unknown.

Leviticus Rabbah 19, has Rabbi Shimon son of Yitzchak explain the verse (Song of Songs 5,11) "His sidelocks are black like a raven," as applying to the portions of the Torah, which although apparently dealing with ugly and distasteful matters, especially when read in public, such as the regulations pertaining to seminal flux, are nevertheless dear to the Almighty. As the prophet Maleachi 3,4, proclaims "the offerings of Yehudah and Jerusalem are pleasing to G'd as in former times, as ever." Proof of this is to be found in the fact that we have two separate portions dealing with the seminal flux of the male, and the seminal flux of the female. Had these matters appeared distasteful in the eyes of G'd, He could have merged these two portions into one. (compare Leviticus chapter 15)

The sacrifices, however, certainly the entire time that the ethical state of humanity necessitates them or to become straightened by it, to use it for its material needs in the killing of animals, it is proper to be used for a better purpose, which is to teach the inner recognition of the obligation to be grateful to the good God, and that should be through the sacrifice of animals. Additionally, perhaps it will continue even in this era, and the ethical values will be carried until the [concept of eating] flesh of any life will be revolting. However, the idea of the existence of the attribute [of God] of [divine] judgment and the use of cruelty in the world, is proper for them to be found certainly in whatever era, to guard the spiritual state of man, so that he won’t fall lower through the evil deeds of those who stumble in social ethics. (Isaiah 65:20) “The sinner who is 100 years old will be cursed.” Therefore, the concept of sacrifices will impact anyway the one involved in that idea, [internalizing in him] that there is still [the concept of] the attribute of [divine] judgment in this world. However, when their status becomes loftier, to a most exalted fashion, where no preservation is needed at all any longer, then certainly the great Sanhedrin that will adjourn in that place that God will choose, they will delve into the Torah whether it’s possible to [still] sacrifice then to God all living things, [at a time] when no one will be able to desire it in any way because of their ethical awareness, and it says, (Leviticus 19:5, Leviticus 22:29) “According to your will should you sacrifice.” And once it will be impossible for there to be willingness [to sacrifice] in any perfected person, certainly the Great Bet Din will have the power to switch animal sacrifices to vegetable offerings, and on this that final testimony stated, (Malachi 3:4) “Then shall the offering of (minchat) Judah and Jerusalem be pleasant to God,” precisely an offering (mincha), and not a sacrifice (zevach). And our sages say about this, (Leviticus Rabbah 9:6) “All sacrifices will become nullified, but the thanksgiving offering will not become nullified”, [because it] is made up of bread which is the great fundamental about it. Obviously, it is impossible to define the specifics of that era, in which the power of authority will only be [given] to the Great Bet Din in that place God will choose. Anything they will decree in the explanation of the Torah and its boundaries, whether through the “reason of the verse” (taama d'kra), or whether it is through finding support from the Torah (asmachta), once the opinion of the Great Bet Din is unanimous, that is the complete Torah. Someone who disagrees with [their rulings] is a “rebellious elder” (zaken mamre). There will be no sin that will be as despicable as that at the time of perfection.