Purpose of the Sacrifices/2

Purpose of the Sacrifices

Exegetical Approaches

This topic has not yet undergone editorial review

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, 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,³ 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.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?

• 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
• 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  In so doing the individual feels cleansed of their sins.
• "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 spent his time n service of 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 – 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.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 the sacrifices' fragrance is 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 (which could have been brought for a variety of reasons).  It was only in the aftermath of the sin,¹⁷ when the nation proved itself unworthy, that the system of obligatory offerings in a centralized location and under the guidance of priests was instated. Abarbanel¹⁸ adds that it was only then  that Hashem realized the need to institute a process of atonement through sacrifices.¹⁹

"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.²⁰

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. Gershom²¹

השראת השכינה

• 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 invite Divine inspiration on a national level, and views them as a necessary condition for Hashem's presence to dwell in the Mikdash.²²

Why via animals?

• 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 putting his other physical senses to sleep.  Watching the animal die on the altar allows his physical body to surrender (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,²³ with all the accompanying accoutrements, light, bread, incense and meat.²⁴
• Covenantal meal – It is also possible that the sacrifices were meant to re-enact the  meal which usually accompanied a covenant.²⁵  If the Mishkan was meant to be an extension of the revelation at Sinai,²⁶ the bringing of sacrifices could be seen as the continuous renewal of the Sinaitic covenant and the accompanying revelation of Hashem.²⁷

"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.²⁸ 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.²⁹

"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.³⁰

"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 – 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 connected to the act of cutting a covenant, and a means to re-enact it with every sacrifice.
• 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

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.³³ True service of Hashem is via sacrifices, not through word alone, but via deed.³⁴

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.³⁵

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 Luzzatto

Why via sacrifices? According to both R. Saadia Gaon and Shadal, the sacrificial system stemmed from people's innate need to relate to Hashem in the way that they relate to humans.³⁶ 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 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.  

Animals over prayer? Shadal suggests, that on one level, there was no real need to command animal sacrifice since the nation could just as easily have honored Hashem through praise and song. However, if that was the method chosen, the people would not have come 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, signifying an inferior God.³⁷

Give and take – 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.³⁸ 

Purpose of the Mishkan – Shadal says the Mishkan was to be a national center where the whole nation comes together with one goal: to honor 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.³⁹  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.⁴⁰  He notes that also the sacrifices brought by individuals were so each person remembers that everything is from Hashem, whether it be forgiveness⁴¹ 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.

Purpose of mItzvot

Symbol of Submission

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,⁴² 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.⁴³
• "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 Shadal Vayikra 1:2About R. Shemuel David Luzzattowho also explains the need for 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.

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

¹⁴ Netziv draws off

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 the phrase is not found by the obligatory sin offerings might argue against this point.

¹⁷ He maintains that the command to build the Tabernacle is written out of order and actually occurred only after the sin.

¹⁸ 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.

¹⁹ 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.

²⁰ 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.

²¹ 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.

²² 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.

²³ Cf. R. Saadia Gaon and Shadal below..

²⁴ See Purpose of the Mishkan for elaboration of this approach

²⁵ 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

²⁶ See point below.

²⁷ 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.

²⁸ 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.

²⁹ See, for example, Bereshit 12:7-8, 26:24-25, 35:7-9.

³⁰

³¹ He views the ark itself as the central focus of the building.

³² This, though, simply begs the question of why specifically those sacrifices were brought then.

³³ 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.]

³⁴ It is only because of the destruction of the Temple that prayer has become a primary form of service.

³⁵ In combating Rambam's view of sacrifices, Ramban writes, ""וחלילה שלא יהא בהם שום תועלת ורצון רק שוללות לעבודה זרה מדעת השוטים"."

³⁶ Shadal writes: כי לא יתכן לאדם להתנהג עם אלהיו כי אם על דרך שהוא מתנהג עם מלך בשר .ודם

³⁷ In this, Shadal's approach is similar to the 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 Hashem commanded the Isarelites to build Him a magnificent house and offer sacrifices as was done by other nations.

³⁸ 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".

³⁹ 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.

⁴⁰ 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.

⁴¹ 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.

⁴² See Abarbanel and R. D"Z Hoffmann.

⁴³ 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.