This week's Torah portion - Vayikra, chapters 1-5 in Leviticus - deals with several different types of sacrifices. The great sages of Israel had differing opinions about the purpose of the sacrifices. Let us examine several of their approaches to this question.

The Rambam: Correcting Idolatrous Thinking

Maimonides writes in his Guide for the Perplexed (Part 3, Chapter 46) that the sacrificial mitzvot are meant to correct idolatrous beliefs: "… The Egyptians and the Chaldeans, among whom the Israelites had lived from ancient times, worshipped cattle and sheep … and the people of India to this day do not slaughter cattle at all. G-d therefore commanded us to slaughter these three species in honor of His great Name, to publicize that the very things the [pagans] considered the ultimate [sanctity] are what are [slaughtered and] brought as offerings to the Creator, and precisely through them our sins are atoned. In this way, false beliefs - a disease of the soul - are healed, for every illness can be cured only by its opposite.”

The Ramban therefore brings two other explanations for the mitzvot of sacrificial service. The first is that when a person wishes to serve G-d, he must truly feel that he himself should have been offered up as a sacrifice, and that the burnt organs of the animals should actually have been his – in order that he realize that his sins to G-d, bodily and spiritually, deprive him of his right to life and deserve actual death.

Nachmanides (the Ramban) strongly objected to the Rambam's approach, and wrote against it vociferously in his commentary to this week's portion (Vayikra 1,9). Calling the Rambam's words on this matter "foolishness," the Ramban presented several difficulties with it:

1.      The Torah calls the sacrifices, "a fire-offering of a sweet flavor to G-d" and the like. Can it possibly be that the purpose of such a precious concept would be only to teach pagans the folly of their ways?

2.      The solution of offering up their gods in fire won't help persuade them that paganism is mistaken; they will just assume that the sacrifices are being offered in honor of their gods' zodiac signs.

3.      More than 1,000 years before the Torah was given, well before the pagans, Abel and Noah brought sacrifices to G-d. As such, the Torah's sacrifices can't simply be a response to pagan practice, because they predate it.

4.      If the Rambam is correct, why will we have to bring sacrifices in future times?

Nachmanides' Two Approaches

However, this explanation has come under criticism. For one thing, not all sacrifices in the Torah are totally burnt, meaning that they don't stand for a person "sacrificing" himself. In addition, other sacrifices are not for atonement at all, but rather for thanksgiving, etc. Thirdly, many sacrifices are on behalf of the entire nation; where does "sacrificing oneself" fit in there?

The Ramban's second explanation centers around self-nullification before the Divine will. In his words: “In truth, there is a hidden secret in the sacrifices… G-d is as if saying: 'I do not want sacrifices for their own sake, but just so that My will be done.'"

The Maharal of Prague (Tiferet Yisrael, Chapter Six) basically agrees: "The Sages teach that we must not say that G-d gave us mitzvot for the benefit of the recipient, namely the person fulfilling them; they are rather decrees from G-d, Who imposes decrees on His people [without explanation], like a king who issues a decree upon his subjects.”

Rav Sh. R. Hirsch and Rav A. I. Kook

In his work, "The Mitzvot as Symbols," the renowned 19^th-century Torah leader Rabbi Shimshon Rafael Hirsch explained that the sacrifices, like other mitzvot, are meant to express a symbolic idea. The sin-offering expresses the symbolism of our desire to ask the Creator for forgiveness for our sins; the thanksgiving sacrifice expresses, symbolically, our desire to give thanks, etc.

Rav Kook (1865-1935, the first modern-day Chief Rabbi in the Land of Israel) strongly opposed Rav Hirsch in this matter. He wrote in his Orot HaMitzvot as follows: "Delving into the depths of knowledge, we see that the mitzvot are not symbolic, merely for the purpose of noting something of the imagination; they are rather matters that actually form and effect the universal human existence."

In Conclusion

We have cited five reasons for the mitzvot of Temple sacrifices, each of which has a layer of truth. We have seen that the reason could be to separate us from idolaters, or to have us feel as if we ourselves are being sacrificed; it could be that it is a Divine decree, or something that helps us symbolically to express a truth; or it could be that they are for the purpose of a spiritual rectification in our souls.

What all these approaches share is that sacrifices, korbanot, are based on hitkarvut (the same k.r.v. root), meaning to "come close." The word kravaim, too, which refers to the inner organs of the sacrifice that are offered on the altar, also shares this root. Furthermore, one must feel that he is in a krav, a battle, to give his life in order to come close to G-d, and to ensure that his deeds emanate from his "insides," from his innermost being and true self.

We pray that we may merit to come close to G-d with all our hearts, and that He bring us close to Him with great love.

Translated by Hillel Fendel

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