Purpose of the Sacrifices/2

Purpose of the Sacrifices

Exegetical Approaches

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Atonement for Sins

Sacrifices are a necessary part of the atonement process, aiding a sinner to cleanse himself of his misdeeds.

Sources:TanchumaTetzaveh 15Tetzaveh 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, RShemot Beur HaMilot 29:10Vayikra 8:34Vayikra 1:4Vayikra 5:26Vayikra 16:34Vayikra Toalot 1:4-17About R. Levi b. GershomalbagShemot Beur HaMilot 29:10Vayikra 1:4Vayikra 5:26Vayikra 8:34Vayikra 16:34Vayikra Toalot 1:4-17Shemuel I 3:14Divrei HaYamim II 30:22About R. Levi b. Gershom, SefornoVayikra 1:4Maamar Kavvanot HaTorah 8-9About R. Ovadyah Seforno, NetzivShemot 18:12Vayikra 2:1About R. Naftali Tzvi Yehuda Berlin

How do sacrifices aid in the atonement process?

• Exchange for sinner – According to most of these commentators, the sacrifice serves as a substitute or redemption (כופר נפש) for the sinner, as it is killed in the individual's stead. Ramban adds that in watching the animal slaughtered, the person is forced to recognize that it should have been his blood which was spilled had it not been for Hashem's mercy.¹ This knowledge should prevent him from sinning further.
• Fresh start – R. Yosef Bekhor Shor and Ralbag, in contrast, assert that the atonement process is necessary to enable people to start afresh. If there was no way of cleansing one's self from sin, people would be less likely to be wary of future sins, thinking that they were dirty regardless.² On the other hand, knowing that one's slate has been wiped clean provides an incentive to stay pure from sin.³

Animals rather than words?

• If a sacrifice is supposed to stand in for the individual, it is clear why a living being must be used.⁴  Sefer HaChinnukh adds that words alone do not affect a person in the way that an active process does.  It is only through the visual of seeing the animal die, that the wrongness of the sinner's actions seeps into his heart.⁵
• According to R. Yosef Bekhor Shor, in contrast, it is unclear why the "restart process" had to be accomplished specifically through animal sacrifice rather than prayer or the like. Ralbag opines that had a person simply confessed his sins or repented in his heart, he would not think that would suffice to achieve atonement, so Hashem provided an active ritual for him to partake in.

Details of bringing sacrifices:

• סמיכה and וידוי – Ramban notes that sacrifices are accompanied by the individual's laying of hands on the animal and a confession, as the main goal of the offering is to atone for sins.  Ralbag further suggests that the laying of hands signifies the individual's transferring of his transgressions onto the animal.⁶  In so doing the individual feels cleansed of his sins.
• "עַל כׇּל קׇרְבָּנְךָ תַּקְרִיב מֶלַח" – R. Yosef Bekhor Shor suggests that salt, a substance which lasts forever, is symbolic of the fact that sacrifices serve as an eternal covenant of atonement.
• Prohibition of blood and fat – If the blood is meant to represent the soul of the sinner, it is logical that it cannot be eaten by the individual bringing the sacrifice.

Are all sacrifices aimed at atonement? While the verses explicitly relate the חטאת and אשם to expiation from sin, this is not true of the other sacrifices, making one question if this approach can work for all types of offerings:

• All for atonement – All of these sources point to the phrase "וְנִרְצָה לוֹ לְכַפֵּר עָלָיו" by the Olah offering to prove that it too plays a role in atonement.⁷ Ralbag and Netziv⁸ add that despite the silence in the text, the Minchah and Shelamim offering also come to atone.⁹ As such, all offerings might have an expiatory component.
• Obligatory vs. voluntary – Sefer HaChinnukh concedes that the atonement explanation of sacrifices does not seem to suffice for voluntary offerings.  However, he suggests that nonetheless the humbling process attained by the slaughter is a goal even without sin and thus there is a similar purpose to all sacrifices.
• Some for atonement – Ibn Ezra, Ramban and Ralbag¹⁰ suggest that there might be more than one purpose for the bringing of sacrifices.  As such the achieving of atonement might be the primary goal of certain offerings but only secondary (or even nonexistent) in others.

"אִשֵּׁה רֵיחַ נִיחוֹחַ לַי"י" – These commentators could suggest that the sacrifices' fragrance is pleasing to Hashem since they serve to redeem the nation and bring them back to the correct path.

Purpose of the Mishkan

Sacrifices before the Mishkan – According to Seforno, until the Sin of the Golden Calf, there were only voluntary sacrifices (which could have been brought for a variety of reasons).  It was only in the aftermath of the sin,¹¹ when the nation proved itself unworthy, that the system of obligatory offerings in a centralized location and under the guidance of priests was instated. Abarbanel¹² adds that it was only after the sin that Hashem realized the need to institute a process of atonement through sacrifices.¹³

"וְלֹא צִוִּיתִים... עַל דִּבְרֵי עוֹלָה וָזָבַח" – Seforno claims that this is true.  At the time of the Exodus, Hashem had not desired that there be a sacrificial system; the institution was only created in the aftermath of the Sin of the Golden Calf.

General attitude of the prophets towards sacrifices – These sources might explain that none of the prophets really meant to insinuate that Hashem was against the sacrificial system.  Hashem was rather expressing that He preferred that the nation not sin to begin with and thus not need to offer sacrifices for atonement.¹⁴

וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִם

Inviting the Divine Presence

The sacrifices were intended to prepare either the nation as a whole, or each individual, to receive the Divine presence and thereby continue the experience of revelation attained at Sinai.

Sources:Kuzari2:25-26About R. Yehuda HaLevi, RambanShemot 40:34Vayikra 1:9Derashat Torat Hashem Temimah (pp. 163-167)About R. Moshe b. Nachman, ? Ralbag

השראת השכינה

• R. Yehuda HaLevi asserts that if a person does not prepare themselves to receive Divine inspiration, God's light won't cling to them.  The sacrifices serve as the spiritual nourishment needed by man to connect to Hashem.
• Ramban, in contrast, explains that sacrifices invite Divine inspiration on a national level, viewing them as a necessary condition for Hashem's presence to rest in the Mikdash. 

Animals rather than words? Neither the Kuzari nor Ramban explain why it has to be via animal sacrifice specifically (rather than prayer or good deeds) that God's presence is felt.  However, they both point to the fact that the Divine presence only came to dwell in the Tabernacle after sacrifices were brought on the eighth day of the consecration ceremony as support for the fact that sacrifices are a necessary prerequisite.¹⁵

"אִשֵּׁה רֵיחַ נִיחוֹחַ לַי"י" – Ramban explains the words "רֵיחַ נִיחוֹחַ" in light of the phrase "נָחָה רוּחַ אֵלִיָּהוּ עַל אֱלִישָׁע," suggesting that the offering of sacrifice enables a resting of the Divine spirit.

Term קרבן – Ramban suggests that the word "קרבן" is "לשון קריבה ואחדות" and means to come close.  Thus, the word itself hints to the sacrifice's purpose: to bring humans closer to the Divine.

Purpose of the Mishkan – Ramban says it was always the ideal to continue the presence of Hashem amidst the nation from the revelation at Sinai.¹⁶

Sacrifices before the Mishkan

Details:

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

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 animals? 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, to build a give-and-take relationship between Hashem and his nation.¹⁷  However, Shadal raises the idea that Hashem instituted sacrifices to give in to the need of the people.¹⁸  Only through bringing tribute would they internalize His majesty and not feel inferior to other nations who served their gods through sacrifices.

Why animals? Shadal notes that Hashem could have commanded to just praise Him in words since one can equally show one's thanks to Hashem by prayer and singing, but then it wouldn't have accomplished the same goal, as the people wouldn't see how Hashem is greater than other human kings.

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 – R. Saadia maintains that only עולות were brought before the receiving of the Torah, as the other sacrifices were not yet commanded upon or described how to offer them.¹⁹  Shadal explains that people would offer sacrifices already from earlier times for various purposes, and that is where these commandments came from.

Types of sacrifices – Shadal differentiates between עולות and שלמים, ‎עולות being brought to increase Hashem's honor, and שלמים to enhance the love and friendship between the people.²⁰  He notes that also the sacrifices brought by individuals were so each person remembers that everything is from Hashem, whether it be forgiveness²¹ or help.

Details of bringing sacrifices:

• סמיכה and וידוי –
• Prohibition of blood and chelev –
• "עַל כׇּל קׇרְבָּנְךָ תַּקְרִיב מֶלַח" – in the Ancient Near East salt was used to form alliances, and since every sacrifice is to appease Hashem and create with him an alliance, we were commanded to salt them.
• Prohibition of honey – 

Attitude of the Neviim towards sacrifices – Shadal understands these verses as a clarification that the commandment of sacrifices was not for Hashem's benefit and he does not need them, but so the people will see His glory and will keep the Mitzvot.  This commandment was not the first, rather only came after the Decalogue and laws between men.

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 in 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? Hashem commanded that we sacrifice to Him animals, paralleling the rest of the nations who would offer animals to their idols.  However, in contrast to them who would offer lions, bears, and wild animals, Hashem commanded to only bring sheep, goats, and cattle, as most idol worshipers would never slaughter these 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 – following the goal of wiping the traces of idolatry who thought the blood was impure, the Torah stated that blood is pure and purifies people.²²
• "עַל כׇּל קׇרְבָּנְךָ תַּקְרִיב מֶלַח" – 
• Prohibition of honey – according to the Rambam idol worshipers would always sweeten their sacrifices and never salt them, so Hashem commanded us the opposite prohibiting honey and commanding to always bring salt.

Attitude of the Neviim towards sacrifices – Rambam understands the focus of worshiping Hashem is not offering sacrifices, and therefore the prophets are rebuking the people who would rush to bring sacrifices, as in the ideal Hashem really does not want them brought.

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.

¹ He suggests that as the individual watches each part of the animal be sacrificed, he thinks of his parallel limbs and how they aided him in sin.  The guts and kidneys are the seat of thought and desire which led him to err, while the thigh represents his legs and hands which did the action. The animal's blood represents the sinner's soul. As such, watching the animal burn is a powerful symbol of the sinner's own potential fate.

² See Shadal Vayikra 1:2About R. Shemuel David Luzzattowho also explains the need for individual sacrifices in the same manner.

³ R"Y Bekhor Shor makes an analogy to a person who is wearing pure white clothing and therefore is very careful lest he get them dirty.  Once he blackens them, however, he is not nearly as cautious.

⁴ Sefer HaChinnukh and Seforno further explain why animals (rather than fish or the like) were chosen. Seforno suggests that since animals provide man with food, clothing, and milk, they are vital to his survival and as such an appropriate redemption for his soul.  In addition, since they are the most similar creatures to humans, they are the most fitting to serve as his substitute.  Sefer HaChinnukh adds that the only difference between humans and animals is the knowledge given to mankind. In his sin, however, the individual did not make good use of his intellect, lowering him to the level of animal.

⁵ The adage "a picture is worth a thousand words" is true of the process of repentance as well.

⁶ As evidence, he points to the ceremony of the two goats on Yom HaKippurim, where the verse more explicitly connects the ritual of the laying of hands and transfer of sins, "וְסָמַךְ אַהֲרֹן אֶת שְׁתֵּי יָדָו עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת כׇּל עֲוֺנֹת בְּנֵי יִשְׂרָאֵל... וְנָתַן אֹתָם עַל רֹאשׁ הַשָּׂעִיר"

⁷ See R. Akiva in Bavli Yoma that one brings an Olah if one has not observed a positive commandment or a negative commandment that is linked to a positive one (לאו שניתק לעשה).  The Yerushalmi Yoma (see also Vayikra Rabbah and others), on the other hand, suggest that the sacrifice is brought for negative thoughts, while R. Yosef Bekhor Shor posits that it is brought simply in case one has sinned, even if one is unaware of a particular misdeed.

⁸ See also Tachuma which mentions the Shelamim but not the Minchah.

⁹ Netziv draws off

¹⁰ Ibn Ezra writes, "גם יתכן להיות מצוה אחת בעבור דברים רבים, כמצות העולה וכל הקרבן".  Ramban echoes the thought, " ואמת הוא שיש למצות התורה תועליות מרובות גופניות נראות ורוחניות", as does Ralbag who says, "וראוי שתדע כי התורה תשתמש בענין אחד לתועלות רבות".

¹¹ He maintains that the command to build the Tabernacle is written out of order and actually occurred only after the sin.

¹² However, Abarbanel differs from Seforno in that he suggests that Hashem had previously commanded that there be a Tabernacle and it was only the sacrifices themselves which were introduced later. See Purpose of the Mishkan for elaboration.

¹³ Shadal questions Abarbanel on this point, finding it incredulous to suggest that Hashem only realized the nation's potential for sin after the Golden Calf. Even without this failure, it should have been evident that everyone errs and would eventually sin.

¹⁴ See Shemuel, Yeshayahu 1, Yirmeyahu, and Mikhah who all present Hashem as questioning His need for sacrifices with His desire that the nation cease their evil ways and do good.

¹⁵ Ramban points out that from that moment forward Moshe could not enter since "כְבוֹד י"י מָלֵא אֶת הַמִּשְׁכָּן. He brings further evidence from the fact that the site of the Beit HaMikdash was chosen since it was there that David brought a sacrifice.

¹⁶ 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.

¹⁷ R. Saadia also notes that Hashem obviously does not need meet, wine, or any of the other foods brought to him, rather He uses it as an opportunity to return a gift to the people.  Hashem listens to our prayers in return for donating and honoring Him with our own possessions.

¹⁸ Shadal's approach is similar to the Rambam, however, he understands this need is a need in every generation and not just the people who came out of Egypt.  We always tend to respect the more glorious of objects, and therefore Hashem had to command us to build a magnificent house and bring before him sacrifices at least as nice as the other nations did.

¹⁹ Based on this, R. Saadia explains Yitro came only after the receiving of the Torah as it mention in Shemot 18:12 that he offered "עֹלָה וּזְבָחִים".  See for elaboration Chronology – Shemot 18.

²⁰ Shadal renders that as the reason one is prohibited from leaving over from the sacrifice.  Instead one needs to finish it in Yerushalayim and eat it with other strangers, so one will get to know new people.

²¹ Shadal notes that there is no sacrifice for a sin committed intentionally, unlike the idolaters who thought their god can be bribed and forgive them over their sins.

²² Rambam notes the parallel language between the prohibition of eating blood (Vayikra 17:10), and Giving One's Seed to Molekh (Vayikra 20:3), explaining that eating blood causes the worship of idolatry.