(cont.)
Maimonedes (
us-israel.org/jsource/biography/Maimonides.html), in his Guide to the Perplexed, suggests that the entire sacrificial cult was a carry-over from the Egyptian experience; the Jews had to be given a substitute sacrificial ritual which would direct their energies to God. Although Nachmanides (
us-israel.org/jsource/biography/Nachmanides.html) in his biblical commentary strongly disagrees with the approach in the Guide, Maimonedes’ approach expresses a crucial educational principle. That is, the individual must be directed in accordance with his inherent predilection and historical context, ennobled and elevated naturally and spontaneously.
Nachmanides himself finds symbolic and mystical meaning underlying sacrificial ritual, imbuing each detail with transcendant and eternal significance. Rabbi Samson Raphael Hirsch (
us-israel.org/jsource/biography/Hirsch.html) and Rabbi David Zeff Hoffman, in their respective biblical commentaries, develop the symbolic themes reflected in each category of sacrifice.
There are four – almost like archetypes. The first is the
korban olah, or “the whole burnt offering,” in which everything is completely sent up to God, and neither priest nor penitent gets an opportunity to eat any of it. This expresses the truth that we owe the very fibre of our being to God, and must dedicate our lives entirely to His service. Although he survives the binding, Isaac is nevertheless called a “whole burnt offering,” a figure who personifies total commitment to God.
Morever, this sacrifice is brought when a person, struggling to overcome his “evil inclination,” finally empowers it to the extent that he even rids himself of evil thoughts. In an act of recognition top his new determined state of mind, he offers a complete and total sacrifice, in effect his own being.
It is for this reason that the
korban olah is brought during the festivals, each one of which signifies a turning point in the year and in the individual’s life, a contain a message of renewed dedication and devotion.
The second kind of sacrifice is the
mincha, the meal offering, something simple, easily accessible, as flour and oil. If the person is so poor that he cannot afford to bring either a bull or a goat, or even a turtle-dove, he need not feel shame because of his meager funds. The Torah calls his offering of meal, oil and frankincense a holy of holies.
With this we see that everybody can serve God on his own level. No matter how unfortunate one is, there is always someone less fortunate who would do anything to be in your position. And an offering of meal given by one individual may be more precious in God’s eyes than the most expensive cattle given by another. “The Compassionate One desires the heart most of all.” Furthermore, since so many of us tend to take the basics – the flour and the oil of life – for granted, as if owed to us, isn’t it important to thank God for these as well?
The third category is the
hatat, the sin offering. When a person brings this sacrifice, he places his hands on the head of the animal and recites the confessional. In effect, this offering says that every person is given life and the correct way to live it. One wrong move could be your last move, and although the sin may have been committed by accident or temporary amnesia, it still must be expiated. Sin is serious. A person cannot ignore the ramifications of his actions and must be given a physical means to atone for them.
The fourth category is the exact opposite of a sin offering. A thanksgiving or peace-offering takes place when there is an overflow of feeling because of a special event, like a birth, or a large inheritance, or the accomplishment of a significant milestone. All you really want to say is: Thank God. Most important, these sacrifices are eaten by those who bring them, and by the priests, amid songs of thanksgiving and lessons of Torah, enabling every Jew to partake, as it were, at God’s table as His honored guests.
Sacrifices aren’t simply a tapestry of blood and guts, the fetishes of a primitive cult seeking to drown itself in the mystery of the blood and the ecstasy of the fire. They actually provide a broad overview of overcoming pitfalls, trials and tribulations.
Occasionally, they are even a way of celebrating.”
