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An Introduction to the SACRIFICIAL SYSTEM by Jacob Milgrom

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An Introduction to the SACRIFICIAL SYSTEM by Jacob Milgrom “Prayer without sacrifice is just words” Sallust, Roman philosopher, 4th century CE An Introduction to THE SACRIFICIAL SYSTEM by Jacob Milgrom The book of Leviticus opens with a description of the sacrifices that the Israelites are commanded to bring to the sanctuary. At first glance, nothing could seem more distant from our modern lives than a system of animal sacrifice. However, behind the specific laws of sacrifice is a profound design for creating a sense of spiritual connectedness. In sacrificing, people felt a direct line of communication with God; the sight of smoke ascending heavenward could be seen as a physical symbol of personal prayers and wishes rising to God. By allowing laypersons to make their own sacrifices, under the auspices of the priests, the sacrificial laws gave people a degree of control over their spiritual lives. By inviting people into the sanctuary for the sacrifice, people felt themselves personally invited into God's earthly home. In essence, the system of sacrifice provided a metaphor, a method, for the Israelites to reach God, responding to the deep psychological, emotional, and religious needs of the people. Indeed, this is the meaning of the Hebrew word for "sacrifice" (qorban); it comes from a verb meaning "to bring near" (qrb). Thus a sacrifice is that kind of an offering that enables us to approach God. The quintessential act of sacrifice is the transference of property from the common to the sacred realm, so making it a gift for God. As a gift, the sacrifice is sometimes intended to solicit divine aid: (1) external aid to secure fertility or victory or blessing; (2) internal aid to ward off or forgive sin and impurity, in other words, for expiation. Both meanings, for example, are ensconced in the burnt and cereal offerings (chaps. I and 2). They are gifts to God to obtain blessing or forgiveness. The Judeo-Christian tradition and practice has long followed the words of the prophet Hosea, "Instead of bulls we will pay [the offering] of our lips" (14:3). Nonetheless, we should recognize that the system underlying the sacrifices provides insight into the human need to feel personally connected to God and spiritually fulfilled. Why did the Israelites eagerly bring their animals to the sanctuary to be offered on the altar to God? Early in the history of the ancient Near East the belief prevailed that the sacrifice was food for the worshiped god. This premise is imprinted on the architecture of the tabernacle, Israel's earliest sanctuary (see figure at left). The outer shrine was God's private dining room. The candelabrum (menorah) provided light; the incense altar, aroma; the bread loaves on the display table, the laden dining table. The innermost most (most holy) room was God's resting place. It contained the ark (God's footstool) flanked by two winged seraphim (God's steeds) representing God's flying throne. The throne, however, was unoccupied by an image. The tabernacle represented the people's belief that the sacrifices might bring God to visit his earthly home to respond to the prayers of his people. According to P, the Priestly source (mainly Exodus 25- 40; Leviticus 1-16 and Numbers 1- 10), the tabernacle tent could only be entered priests and officiated in by the high priest. Laypersons were excluded from the tent. They had access to God at the outer altar in the tabernacle court. Their sacrifices turned into smoke and rose to God's heavenly throne. Again, the descriptive language is highly anthropomorphic: the sacrifice is called "my bread, my food-gift, my sweet odor" (Num 28:2), and the altar is called "my table" (Ezek 48:16). Though these terms are linguistic fossils and should not be taken literally, they reflect the viewpoint of the people at large. For them, God was personally accessible, not in his tent domicile, the province of the consecrated priests, but in his heavenly residence, by means of their sacrifice on the outer altar. Why then were the Israelites drawn to the sanctuary and its sacrificial service? First, the sanctuary was God's earthly home; they felt his presence there. Then, they could reach God by their sacrifice. The officiating priest would choose the appropriate sacrifice that corresponded to the emotional needs of the offerers. And when the latter saw the aromatic smoke rising from the altar, they felt that their prayers/ requests were also ascending. **** From the Torah commentary of the Sefat Emet, translated by Arthur Green My grandfather and teacher said in the name of the Przysucha: Our sages taught that “It is all one, whether you do more or less, as long as you direct your heart to heaven.” The famous commentator Turey Zahav opened his work with a question regarding this statement. “But suppose,” he said, “that the one who does more also directs his heart to heaven. Is his conduct not still preferable?” The Rabbi of Przysucha answered this with a parable, a tale of two merchants who went on the same journey. One arrived quickly, while the other was prevented from doing so and got there only some time later. When asked what his delay was all about, he replied: “The point is that I'm here. Whatever happened, happened.” He did not comment further. The meaning seems to be as follows: “As long as you direct your heart” says that the final goal of your deeds should be that your heart be directed to God, whether this comes to you rather easily or takes a great deal of effort. Deeds are to help to direct the heart. This is very true. Here this is said of the gift offering. Since one's offering is a coming near (korban = sacrifice/drawing near) to God, and that is the desired goal and the end of the matter, it makes no difference whether you give more or less. The end is one: coming. to God. This is the very meaning, in fact, of “direct your heart”—like the offering, you are drawn after your own root. This the life-force of divinity, which has been placed in every thing. .
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