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,¹ RambanShemot 5:3Vayikra 1:9Derashat Torat Hashem Temimah (pp. 163-167)About R. Moshe b. Nachman,² Sefer HaChinnukhSefer HaChinnukh Mitzvah 95, RalbagShemot Beur HaMilot 29:10Vayikra 1:4Vayikra 5:26Vayikra 8:34Vayikra 16:34Bereshit Toalot 9Vayikra Toalot 1:4-17Shemuel I 3:14Divrei HaYamim II 30:22About R. Levi b. Gershom,³ SefornoVayikra 1:4Maamar Kavvanot HaTorah 8-9About R. Ovadyah Seforno, NetzivShemot 18:12Vayikra 1:4Vayikra 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.⁴ 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.⁵ On the other hand, knowing that one's slate has been wiped clean provides an incentive to stay pure from sin.⁶

Animals rather than words?

• Physical substitute – If a sacrifice is supposed to stand in for the individual, it is clear why a living being must be used.⁷  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.⁸
• Words don't suffice – 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 and Seforno further suggest that the laying of hands signifies the individual's transferring of his transgressions onto the animal.⁹
• "עַל כׇּל קׇרְבָּנְךָ תַּקְרִיב מֶלַח" – R. Yosef Bekhor Shor claims 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.
• Giving of limbs to priest – Seforno suggest that a sinner gives of the limbs he used for sin (via the animal's parallel limbs) to the priest who had, in contrast, used his body to serve Hashem.  This exchange promotes atonement, as the priest helps to carry the burden of the sins as well.¹⁰

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 offerings¹¹:

• All for atonement – These sources all point to the phrase "וְנִרְצָה לוֹ לְכַפֵּר עָלָיו" by the Olah offering to prove that it too plays a role in atonement (though they differ regarding which crime is being expiated).¹² Ralbag and Netziv¹³ add that despite the silence in the text, the Minchah and Shelamim offering also come to atone.¹⁴ As such, all offerings might have an expiatory component.
• Some for atonement – It is also possible that there is a distinction between obligatory and voluntary sacrifices:
  
• 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.
• Ibn Ezra, Ramban and Ralbag¹⁵ 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 might suggest that this phrase is a metaphoric way of saying that sacrifices are pleasing to Hashem since they serve to redeem the nation and bring them back to the correct path.¹⁶

Purpose of the Mishkan

Sacrifices before the Mishkan – According to Seforno, until the Sin of the Golden Calf, there were only voluntary sacrifices.¹⁷  It was only in the aftermath of the sin,¹⁸ when the nation proved itself unworthy, that the system of obligatory offerings in a centralized location and under the guidance of priests was instated. Abarbanel¹⁹ adds that it was only then  that Hashem realized the need to institute a process of atonement through sacrifices.²⁰

"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.²¹

"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, RalbagShemot Beur HaMilot 29:10Vayikra 1:4Vayikra 5:26Vayikra 8:34Vayikra 16:34Bereshit Toalot 9Vayikra Toalot 1:4-17Shemuel I 3:14Divrei HaYamim II 30:22About R. Levi b. Gershom²²

השראת השכינה: For the individual or nation?

• Individual – R. Yehuda HaLevi asserts that if a person does not prepare themselves to receive Divine inspiration, Hashem's spirit won't cling to them.  The sacrifices serve as the spiritual nourishment needed by man to connect to Hashem. Ralbag similarly suggests that sacrifices help prepare a person to attain prophecy.

• National – Ramban, in contrast, explains that sacrifices also invite Divine inspiration on a national level, and views them as a necessary condition for Hashem's presence to dwell in the Mikdash.²³

Why via animals? These sources offer different explanations as to why receiving Divine inspiration was conditional on animal sacrifice specifically:

• Physical and metaphysical connected – R. Yehuda HaLevi draws a comparison to a human's need for physical nourishment to ensure that the soul clings to the body, suggesting that there is a similar need for a physical offering so that Hashem can cleave to man.
• Isolate the intellect – Ralbag asserts that to prophesy an individual must isolate his intellect by anesthetizing his other senses.  Watching the animal die on the altar allows his physical aspects to slumber (in empathy with the animal and in recognition of its mortality), preparing the intellect for Divine inspiration.
• Symbolic of a dwelling place – This approach could also suggest that if the Mishkan was meant to house Hashem's presence, it needed to resemble a King's palace,²⁴ with all the accompanying accoutrements, light, bread, incense and meat.²⁵
• Covenantal meal – It is also possible that the sacrifices were meant to re-enact the  meal which usually accompanied a covenant.²⁶  If the Mishkan was meant to be an extension of the revelation at Sinai,²⁷ the bringing of sacrifices could be seen as the continuous renewal of the Sinaitic covenant and the accompanying revelation of Hashem.²⁸

"וּכְבוֹד י"י מָלֵא אֶת הַמִּשְׁכָּן" – Ramban attempts to prove that animal sacrifices specifically are the necessary prerequisite for Divine inspiration from the fact that the Divine presence only filled the Tabernacle after offerings were given on the eighth day of the consecration ceremony.²⁹ As further evidence, he points to Bilaam who brings sacrifices so as to receive Divine inspiration and prophecy. Ralbag similarly points to many cases throughout Sefer Bereshit where Hashem appears to someone soon after they build an altar.³⁰

"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 a sacrifice enables a resting of the Divine spirit. He further uses this verse as proof that sacrifices were an ideal desired by Hashem with inherent worth, rather than simply a means to wean the people away from idolatry as the Rambam argues.

"וְנִרְצָה לוֹ" – This phrase, too, suggests that sacrifices were pleasing to Hashem.

Meaning of 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 – According to Ramban, the Mishkan as a whole was aimed at facilitating the continuation of the Divine revelation which began at Mt. Sinai.  It housed the Ark and Tablets of the Covenant, thereby mystically transforming the building into an extension of Sinai and enabling the one-time Divine revelation to become a continuous one.³¹

Sacrifices before the Mishkan – Ramban claims that the fact that sacrifices were given from the earliest of times, suggests that there was something inherent in the process which helped people in their relationship with the Divine.  It was only after the revelation at Sinai, however, that they became obligatory, since it was then that Hashem wanted to turn the Mishkan into a portable Sinai with the Divine spirit ever present.

Types of sacrifices – According to Ramban, it is possible that Hashem commanded to offer עולות and שלמים specifically so as to reproduce the sacrifices brought during the ceremony at Sinai.³²  The חטאות and אשמים, on the other hand, are meant to purify the Mishkan after people sin so as to prevent Hashem's presence from leaving the sanctuary.

Details:

• "עַל כׇּל קׇרְבָּנְךָ תַּקְרִיב מֶלַח" – Salt, a symbol of eternity, might represent the eternal nature of the Covenant of Sinai.
• Sprinkling of blood – This, too, might be meant to re-enact the sprinkling of blood that accompanied the Covenant of Sinai.³³
• Prohibition of leavened bread

Attitude of the prophets towards sacrifices – These sources would likely explain that the prophets did not oppose sacrifices in and of themselves.  They only argued that bringing sacrifices without keeping the terms of Hashem's covenant would be of no utility.

"וְלֹא צִוִּיתִים... עַל דִּבְרֵי עוֹלָה וָזָבַח" – According to this approach, Yirmeyahu

"וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִם"

Service of Hashem – Ramban's attitude towards sacrifices is consistent with his view of prayer.  He views prayer as a secondary form of service to God, claiming that the commandment only includes calling out to Hashem in times of distress; all other prayers are not obligatory from the Torah at all.³⁴ True service of Hashem is via sacrifices, not through word alone, but via deed.³⁵

Purpose of commandments – This position assumes that commandments must have worth in and of themselves and that Hashem would be unlikely to command something only to negate a false view or practice.³⁶

Gratitude and Honor

Bringing sacrifices to Hashem is a means through which the nation can honor and show gratitude to Him.

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 Luzzatto³⁷

Why via sacrifices? According to both R. Saadia Gaon and Shadal, the sacrificial system stemmed from peoples' innate need to relate to Hashem in the way that they relate to humans.³⁸ They differ, however, in whether they view the institution as being initiated by Hashem or the people:

• R. Saadia suggests that Hashem, cognizant of human needs, set up a system through which the nation would honor and thank Him the way they would a king, by giving of their best: meat, wine, incense and fat. 
• Shadal, in contrast, suggests that people had originally brought sacrifices of their own volition. Seeing that the practice was of great benefit to the nation as it inculcated belief in God's providence, Hashem had it continue and obligated it, despite the fact that he Had no need for the offerings.  

Animal sacrifice over prayer? While R. Saadia believes that there is a fundamental need to worship Hashem via sacrifice specifically (as one must give to Hashem of the best of one's possessions), Shadal opines that in reality the nation could just as easily have honored Hashem through praise and song. However, due to peoples' nature, if that was the method chosen, the nation would not have come to internalize Hashem's majesty to the same degree. Since other nations worshiped through active sacrifices, the people would have viewed mere words as an inferior method of worship, and concluded that Hashem as such must be an inferior god.³⁹

Other benefits of sacrifices

• R. Saadia suggests that the bringing of sacrifices enables a give-and-take relationship. Though Hashem has no need for any of the foods brought to him, He uses the offerings as an opportunity to return a gift to the people.⁴⁰
• Shadal points to the interpersonal benefits gained by the centralized aspects of the sacrificial system.  The need to bring sacrifices to one specific location served to unite the people as they came together and worried for one another.

Purpose of the Mishkan – According to this approach, the Mishkan as a whole served the same purpose as the sacrifices, being a means to honor God in a manner analogous to humans modes of honor. Shadal emphasizes how building a luxurious house replete with golden vessels and servants adorned in finery increased the respect the people felt towards Hashem.⁴¹ As above, he adds that having a centralized building to which all could come together also served the purpose of unifying the nation and spreading love among them.

Types of sacrifices – Shadal differentiates between the purpose of Olot and Shelamim, suggesting that Olot were brought to honor Hashem while Shelamim served to enhance love and friendship between people.⁴²  This matches the two goals he thinks the Mishkan and the sacrificial system as a whole serve. He further suggests that individual offerings might have individual goals, whether to ask for forgiveness,⁴³ request help or express gratitude.

Sacrifices before the Mishkan – Shadal suggests that people, from the earliest of times, brought all sorts of sacrifices, either to thank God, appease him, or request of Him (and it was these actions which led to the institution in the first place).  R. Saadia, in contrast, maintains that only עולות were brought before the receiving of the Torah.⁴⁴

""אִשֵּׁה רֵיחַ נִיחוֹחַ לַי"י""

"וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִם" – According to Shadal these verses are focusing on the prohibition in the Wilderness to eat meat for pleasure wherever one desires, lest one sacrifice to the Seirim. The sacrifice mentioned is simply a means to allow eating meat without worrying about the issue. Thus the verse can not be brought as evidence that the system as a whole was instituted to combat idolatry.

Attitude of the Neviim towards sacrifices – Shadal understands these verses as condemnation only of sacrifices which are unaccompanied by proper deeds,⁴⁵ and as an attack against the misconception that sacrifices alone (without repentance and change of action) can appease God.⁴⁶ He points to Devarim 10:17, "אֲשֶׁר לֹא יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד" to emphasize how Hashem, unlike what was believed about other gods, can not be bribed.

"וְלֹא צִוִּיתִים... עַל דִּבְרֵי עוֹלָה וָזָבַח" – Shadal asserts that Yirmeyahu is only saying that this was not the first commandment given after the Exodus.  Beforehand, the people received the Decalogue and the many interpersonal laws of Parashat Mishpatim.  By giving the laws in this order Hashem wanted to ensure that the people realized that the goal of the commandments is not mainly to honor Hashem (who has no need of the glory), but to aid mankind to be the best they can be.

Details of bringing sacrifices:

• "עַל כׇּל קׇרְבָּנְךָ תַּקְרִיב מֶלַח" – Shadal suggests that all covenants are accompanied by salt. Since when bringing a sacrifice we too enter into a covenant with God, it is similarly brought with salt

Purpose of mItzvot – Shadal agrees with Rambam that certain commandments might be given even if they don't have intrinsic worth, as long as they serve to bring people to better themselves or increase their belief in God.⁴⁷ However,

Symbol of Submission

Sources:R. D"Z Hoffmann

Anti-Idolatry

Sacrifices are not the ideal way of worship, and were only instituted as a means to wean the nation away from idolatry.

Sources:Justin Martyr in Dialogue with TryphoDialogue with Trypho 19:6Dialogue with Trypho 22:1,11, Vayikra Rabbah22:8About Vayikra Rabbah,⁴⁸ R. Yosef Bekhor ShorVayikra 17:7About R. Yosef Bekhor Shor,⁴⁹ Rambam Moreh Nevukhim3 323 46About Rambam Moreh Nevukhim, ralbag

Concession to human nature

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 there were idolators 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.⁵⁰
• "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.
• only cattle

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 On Vayikra 17:7, R"Y Bekhor Shor also speaks of the role that sacrifices play in negating idolatrous practices.  However, more often he speaks of their value in the atonement process.

² Ramban brings more than one reason for the command to offer sacrifices. He speaks of this approach as "דברים מתקבלים מושכים את הלב כדברי אגדה", but prefers his second approach below.

³ Ralbag suggests that there could be several reasons for the sacrificial system, writing, "וראוי שתדע כי התורה תשתמש בענין אחד לתועלות רבות". See below how he also views them as being instituted to negate idolatrous practices and that they might aid a person to attain prophecy.

⁴ 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.

⁵ See also Ra'avad, HaEmunah HaRamah 3 "ברפואה הנפשית" who explains similarly and ShadalVayikra 1:2About R. Shemuel David Luzzatto below who views the purpose of some of the individual sacrifices in the same manner.

⁶ 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.

⁷ 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.

⁸ The adage "a picture is worth a thousand words" is true of the process of repentance as well.

⁹ As evidence, they point 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"

¹⁰ He quotes Bavli Pesachim 59b, "הֲכֹּהֲנִים אוֹכְלִים וּבְעָלִים מִתְכַּפְּרִים"

¹¹ See R. D"Z Hoffmann who questions this approach on these grounds.

¹² See R. Akiva in Bavli Yoma that one brings an Olah if one has not observed a positive commandment or has trangressed 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.  Finally, Netziv suggests that it comes to atone for any action against Hashem which prevented the individual from attaining knowledge of Hashem. He bases himself off the verse in Hoshea which says, "כִּי חֶסֶד חָפַצְתִּי וְלֹא זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת".  If Hashem says He prefers knowledge of God to Olot, it must be a deed which led to  lack of this which leads one to bring an Olah.

¹³ See also Tanchuma which mentions the Shelamim but not the Minchah.

¹⁴ Ralbag proves this from the fact that there is a laying of the hands or סמיכה, which he views a s a sign of transfer of sin, on the Minchah and Shelamim just like on other sacrifices. He also points to the rebuke to Eli's sons where they are told, "אִם יִתְכַּפֵּר עֲוֺן בֵּית עֵלִי בְּזֶבַח וּבְמִנְחָה" which suggests that in other circumstances their sins could be forgiven via a Zevach of Minchah. 
Netziv suggests that one brings a Minchah for corruption of the soul, in the sense that his מידות are lacking.

¹⁵ 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".

¹⁶ The fact that this phrase is not found by the obligatory sin offering of the Asham might argue against this point.

¹⁷ These were not necessarily brought to expiate for sin, but as voluntary offerings of the righteous.

¹⁸ He maintains that the command to build the Tabernacle is written out of order and actually occurred only after the sin.

¹⁹ 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.

²⁰ 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.

²¹ See Shemuel, Yeshayahu 1, Yirmeyahu, and Mikhah who all present Hashem as not simply denying His need for sacrifices, but also expressing His desire that the nation cease their evil ways and do good.

²² Ralbag suggests that voluntary sacrifices such as the Olah, and those brought by individuals before the building of the Mishkan, were meant to aid an individual in the attainment of prophecy.  However, he does not seem to view this as a goal of all sacrifices.  He also makes no mention of continuing the revelation at Sinai.

²³ He also explains that in atoning for the nation's sins, the sacrifices further insure that the Divine presence does not then desert the sanctuary.

²⁴ Cf. R. Saadia Gaon and Shadal below..

²⁵ See Purpose of the Mishkan for elaboration of this approach

²⁶ Other examples in which treaties are sealed with a meal include the stories of Yaakov and Lavan in Bereshit 31:44-54, Yitzchak and Avimelekh in Bereshit 26:28-31, the Children of Israel at Mount Sinai in Shemot 24:3-11, and David and Avner in Shemuel II 3:19-21.For further discussion of the issue, see Treaties and Yitro's Sacrifices and Eating Bread Before God

²⁷ See point below.

²⁸ See Purpose of the Shulchan and Lechem HaPanim and the opinion of R. Hovav Yechieli ("תערך לפני שלחן – השולחן ולחם הפנים", Megadim 44 (5766): 33-49.) who explains the need for the Table and showbread in this manner.

²⁹ Ramban notes that from that moment forward Moshe could not enter since "כְבוֹד י"י מָלֵא אֶת הַמִּשְׁכָּן." He similarly points out that Mt. Moriah was chosen as the site of the Beit HaMikdash since it was there that David offered sacrifices to God.

³⁰ See, for example, Bereshit 12:7-8, 26:24-25, 35:7-9.

³¹ For elaboration, see Purpose of the Mishkan.

³² See Shemot 24, "וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים". This, though, simply begs the question of why specifically those sacrifices were brought then.

³³ In Hebrew the term for making a covenant,  is "לכרות ברית", literally to "cut a covenant".  The idea might have been to hint that any who do not abide by the terms of the agreement will be cut off.  Thus, too, blood was sprinkled during the ceremony as a visual of this potential fate.

³⁴ As opposed to the Rambam who learns the mitzvah of prayer form the verse, "וּלְעׇבְדוֹ בְּכׇל לְבַבְכֶם" (Devarim 11), Ramban learns it from " וְכִי תָבֹאוּ מִלְחָמָה בְּאַרְצְכֶם עַל הַצַּר הַצֹּרֵר אֶתְכֶם וַהֲרֵעֹתֶם בַּחֲצֹצְרֹת וְנִזְכַּרְתֶּם לִפְנֵי י"י" in Bemidbar 10. This verse emphasizes calling to God when faced by an enemy.  He understands the verse in Devarim to refer to a much more general service of God - the keeping of Hashem's ways with proper intent. [Whereas Rambam understands "service of the heart" to refer to the method in which you serve God, via speech and internal thought = prayer, Ramban understands it to refer to the intention accompanying one's actions.]

³⁵ It is only because of the destruction of the Temple that prayer has become a primary form of service.

³⁶ In combating Rambam's view of sacrifices, Ramban writes, ""וחלילה שלא יהא בהם שום תועלת ורצון רק שוללות לעבודה זרה מדעת השוטים"."

³⁷ This is how Shadal views communal sacrifices and the need for a sacrificial system as a whole.  He does, however, also suggest that individual sacrifices served more specific goals, such as attaining atonement or seeking aid.  He follows R"Y Bekhor Shor in highlighting the need of an individual for a process by which he can see himself as cleansed from sin.

³⁸ Shadal writes: כי לא יתכן לאדם להתנהג עם אלהיו כי אם על דרך שהוא מתנהג עם מלך בשר .ודם

³⁹ In this, Shadal's approach is similar to Rambam. However, he understands this to be true of every generation and not just those who left Egypt.  People in all ages tend respect that which is given more honor and appears more glorious.  Therefore, for all times, worship via sacrifices in a magnificent house is necessary.

⁴⁰ In return for honoring Hashem with their possessions, Hashem listens to the people's supplications and saves them from distress. R. Saadia points to MIshlei 3:9-10 where this reciprocal relationship is expressed: "כַּבֵּד אֶת י"י מֵהוֹנֶךָ וּמֵרֵאשִׁית כׇּל תְּבוּאָתֶךָ וְיִמָּלְאוּ אֲסָמֶיךָ שָׂבָע וְתִירוֹשׁ יְקָבֶיךָ יִפְרֹצוּ".

⁴¹ He reiterates that the nation believed that the more glorious the house and servants , the more important must be the king whom they are serving.

⁴² Shadal suggests that this is the reason one is prohibited from leaving over from the sacrifice.  In order for the individual to finish eating the sacrifice in Yerushalayim, he is forced to share it  with strangers, enabling everyone to meet new people and connect.

⁴³ Shadal notes that there is no sacrifice for a sin committed intentionally, so that no one will come to think that Hashem can not be bribed into forgiveness.

⁴⁴ Based on this, R. Saadia attempt to prove that Yitro, who offered "עֹלָה וּזְבָחִים" must have come to Mt. Sinai only after the receiving of the Torah. For elaboration, see Chronology – Shemot 18.

⁴⁵ He [points to Vayikra 26:31, "וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם וְלֹא אָרִיחַ בְּרֵיחַ נִיחֹחֲכֶם" as evidence that this attitude is present in the Torah as well.

⁴⁶ See above how he similarly explains that there is no sin offering for a crime done intentionally since one cannot bribe God into forgiveness.

⁴⁷ He even suggests that certain commandments might promote erroneous beliefs as long as these misconseptions are benign and promote good deeds or the like. see, for example, his understanding of tzaraat and the "evil eye".

⁴⁸ See Abarbanel and R. D"Z Hoffmann.

⁴⁹ see above that RY Bekhor Shor also sees sacrifices as being of inherent worth for the role the play in the atonement process.  It is possible that he differentiates between different sacrifices , seeing sin-offerings in one light, but voluntary offerings in another.

⁵⁰ 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.