Purpose of the Sacrifices/2

Purpose of the Sacrifices

Exegetical Approaches

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Atonement for Sins

Sources:TanchumaTetzaveh 15About the Tanchuma, Ibn EzraVayikra 1:1Vayikra 1:4About R. Avraham ibn Ezra, R. Yosef Bekhor ShorShemot 30:1Vayikra 1:4Vayikra 2:13Vayikra 17:7About R. Yosef Bekhor Shor, RambanShemot 5:3Vayikra 1:9Derashat Torat Hashem Temimah (pp. 163-167)About R. Moshe b. Nachman, Sefer HaChinnukhSefer HaChinnukh Mitzvah 95, SefornoMaamar Kavvanot HaTorah 8-9About R. Ovadyah Seforno

Understanding sacrifices – Most of these commentators explain that sacrifices are brought as a substitute for punishing the sinner themselves.¹  On the other hand, R. Yosef Bekhor Shor understands the sacrifices as an opportunity to restart.  People need a way of knowing that they were forgiven otherwise they will just continue sinning forever, and this need is fulfilled through bringing a sacrifice.

Why animals?

• Ramban explains the person offering the sacrifice watches the slaughtering of the animal and realizes that all of that should have been done to his own limbs, if not for Hashem's mercy.
• Sefer HaChinnukh and Seforno say that animals were chosen since they are the most similar beings to humans.²  Seforno adds that specifically cattle is more available and useful for people, providing meat, milk, and clothing.
• According to R. Yosef Bekhor Shor, it is unclear why this "restart process" had to be accomplished specifically in bringing sacrifices from animals.

Purpose of the Mishkan – Most of these commentators assert the purpose of the Mishkan as a whole was to be a housing place for the Divine presence.

Sacrifices before the Mishkan – Seemingly, this approach will render that the bringing of sacrifices before Hashem commanded on them, were brought from people's own will for various purposes.

Details of bringing sacrifices:

• סמיכה and וידוי – Ramban notes that all of the sacrifices need וידוי, as this is the main goal in offering, that are sins will be atoned.
• "עַל כׇּל קׇרְבָּנְךָ תַּקְרִיב מֶלַח" – R. Yosef Bekhor Shor explains that sacrifices are brought with salt, as a symbol that the sacrifices are a covenant forever that we were atoned.
• Prohibition of honey –
• Prohibition of blood and chelev –

Attitude of the Neviim towards sacrifices

Types of sacrifices – For this approach the objective of the קרבן חטאת and אשם is very clear, though less so the other types of sacrifices.  Tanchuma follows the same theme explaining that עולה is brought over wrong thoughts of the heart and שלמים on wronging positive commandments.³  The words "וְנִרְצָה לוֹ לְכַפֵּר עָלָיו" seem to support this understanding, that even an עולה is brought for purposes of atonement.

"אִשֵּׁה רֵיחַ נִיחוֹחַ לַי"י"

Anti-Idolatry

Sacrifices are not the ideal way of worship, rather they were instituted as one step in the process of moving the nation away from idolatry, so instead of offering sacrifices to idols, the nation will offer to Hashem.

Sources:Justin Martyr, Dialogue with TryphoDialogue with Trypho 19:6Dialogue with Trypho 22:1,11, Vayikra Rabbah22:8About Vayikra Rabbah, R. Yosef Bekhor ShorVayikra 17:7About R. Yosef Bekhor Shor, Rambam Moreh Nevukhim3 323 46About Rambam Moreh Nevukhim

Why animals?

Purpose of the Mishkan – According to the Rambam, the Mishkan was not the preferred way of worshiping Hashem, and was only built so the people can direct away their tendencies to worship idolatry.

Sacrifices before the Mishkan – Ramban notes that the existence of sacrifices before the Mishkan constitutes a difficulty for this approach.

Details of bringing sacrifices:

• סמיכה and וידוי –
• Prohibition of blood and chelev –
• "עַל כׇּל קׇרְבָּנְךָ תַּקְרִיב מֶלַח" –
• Prohibition of honey –

Attitude of the Neviim towards sacrifices

Types of sacrifices

"אִשֵּׁה רֵיחַ נִיחוֹחַ לַי"י"

"וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִם" – These verses support this read, that the nation will sacrifice to Hashem so they won't feel that need to give sacrifices to the "שְּׂעִירִם".

Korban Pesach – See the Rambam's approach in Purpose of the Pesach, that it was commanded to cleanse the Israelites and as a demonstrative act against idolatry, and specifically the Egyptian god.

Inviting the Divine Presence

According to this approach, the sacrifices were intended to either prepare every individual to receive the Divine presence, or to continue the inspiration from the revelation at Mt. Sinai.

Sources:Kuzari2:25-26About R. Yehuda HaLevi, RambanShemot 5:3Vayikra 1:9Derashat Torat Hashem Temimah (pp. 163-167)About R. Moshe b. Nachman

Understanding sacrifices – This approach views the sacrifices as a side part of the Mishkan; the Aron and Luchot being the main focus.  R. Yehuda HaLevi says each person needs spiritual nourishment in order to connect to Hashem, while Ramban explains it invites the inspiration on a national level.

Purpose of the Mishkan – R. Yehuda HaLevi emphasizes that the construction of the Mishkan was a concession to the need of the nation for a tangible object to which they could direct their service to Hashem, as a result of the influence of the surrounding nations.  In contrast, Ramban says it was always the ideal to continue the presence of Hashem amidst the nation from the revelation at Sinai.

Sacrifices before the Mishkan

"אִשֵּׁה רֵיחַ נִיחוֹחַ לַי"י"

Details:

• Sacrificing only from cattle – 
• Prohibition of blood and chelev – כריתת ברית
• "עַל כׇּל קׇרְבָּנְךָ תַּקְרִיב מֶלַח" – 
• Prohibition of honey –

Term קרבן – קרבן does not mean to sacrifice, rather it comes from the language of close, to get close to Hashem.

Types of sacrifices – Ramban explains the purpose of עולות and שלמים is to be a reproduction of the sacrifices brought in Shemot 24 after the revelation at Mt. Sinai, and חטאות and אשמים are to purify the Mishkan and allow it to be a place for the Divine presence when all the people have been forgiven over their sins.  R. Yehuda HaLevi focuses on the קרבנות הציבור.

Why specifically sacrifices? One can suggest that this is following the parallel between the Mishkan and a king's palace, and therefore the sacrifices are parallel to food served to the king.

Gratitude and Honor

Through bringing sacrifices we show our gratitude to Hashem who owns all of our possessions, and we are honoring him in front of the whole nation.

Sources:R. Saadia GaonCommentary Shemot 18:8HaEmunot VeHaDeiot 3About R. Saadia Gaon, ShadalShemot 23:15Vayikra 1:2Vayikra 1:4Vayikra 2:13Yirmeyahu 7:22About R. Shemuel David Luzzatto

An ideal? R. Saadia says there was a fundamental purpose in bringing sacrifices.  However, Shadal raises the idea that Hashem instituted sacrifices to give in to the need of the people.  Only through bringing tribute would they internalize His majesty and not feel inferior to other nations who served their gods through sacrifices, even though one can equally show one's thanks to Hashem by prayer and singing.

Purpose of the Mishkan – Shadal says the Mishkan was to be a national center where the whole nation comes together around one goal of honoring Hashem.  They were prohibited on sacrificing on high alters rather on one alter in the Mishkan, so all of Israel join together and feel responsible for one another to help when they can.  He emphasizes the need for a luxurious house with servants to amplify the fear of the nation from Hashem.

Sacrifices before the Mishkan – The sacrifices brought to Hashem before the Mishkan was built, served the same purpose of the people, to show their gratitude to Hashem.  R. Saadia says there were only sacrifices of עולות before Matan Torah.

Types of sacrifices – Shadal differentiates between Olot and Shelamim, Olot being brought to increase Hashem's honor, and Shelamim to enhance the love and friendship between the people.  He notes that also the sacrifices brought by individuals were so each person remembers that everything is from Hashem, whether it be forgiveness and help.

Why specifically sacrifices? Shadal notes that

¹ Sefer HaChinnukh notes that by creating this whole process, the wrongness of his action seeps in to the sinner's heart more than if he was just required to say to himself that he sinned.

² Sefer HaChinnukh elaborates that the only difference between humans and animals is the knowledge Hashem gave us.  By sinning, the person did not make good use of their knowledge, and it is hinted that they acted like an animal.

³ See YerushalmiYoma 8:7About the Yerushalmi, BavliYoma 36aZevachim 7bAbout the Bavli, RashiVayikra 1:4About R. Shelomo Yitzchaki, and Ibn EzraVayikra 1:1Vayikra 1:4About R. Avraham ibn Ezra who are also bothered by this question.