Purpose of the Sacrifices/2

Purpose of the Sacrifices

Exegetical Approaches

This topic has not yet undergone editorial review

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 – This approach probably understands all of these verses, that Hashem is saying he does not need the sacrifices, for only the people need a way to be atoned over their sins.

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? 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.⁴
• "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.

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, RambanVayikra 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 the sacrifices invite 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 – Ramban says 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 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.⁵  However, Shadal raises the idea that Hashem instituted sacrifices to give in to the need of the people.⁶  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.⁷  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.⁸  He notes that also the sacrifices brought by individuals were so each person remembers that everything is from Hashem, whether it be forgiveness⁹ 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.

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.

⁴ 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.

⁵ 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.

⁶ 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.

⁷ 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.

⁸ 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.

⁹ 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.