In the Midrash the following legend is related: When, at the conclusion of the seventh day, the sun had set and darkness had spread over the earth, Adam was afraid that the world was now coming to an end. But the Almighty caused him to find two stones, by means of which he produced light. On seeing this Adam was full of joy, and although he had himself produced the spark, he felt that it was to his Creator and Master that thanks were due, and gave expression to his feelings in the words, “Blessed art Thou, O [[414]]Lord, our God, King of the Universe, who createst the light of the fire.”
Thus the legend traces the beginning of Divine Worship to the first man; and, in fact, the desire to commune with the Creator and to give outward expression to the inner feeling of reverence and allegiance is so general that it seems to be part of man’s nature.
In a different way this feeling was expressed by the sons of Adam, by Cain and Abel. They brought presents to the Lord, probably accompanied by words of praise and prayer. No essential difference is noticed by us in the offerings of the two brothers; each of them brought what seemed best in his eyes. And yet the offering of Cain was rejected, whilst that of Abel was received favourably. An important lesson it is that Scripture teaches here at the very threshold of the history of sacrifices. It is this: The value of an offering does not lie in its outward appearance, in that which is open to man’s judgment, but in something that is known to the Omniscient alone, in the heart of him who approaches his Creator with a gift, in the motives which prompt him to do so, and in the feelings which accompany that act. From these beginnings the two forms of Divine Worship, Sacrifice and Prayer, gradually developed.
Sacrifice (מנחה, קרבן).
What was the main idea that prompted man to bring an offering to the Almighty? He felt, as it were, the existence of a higher Being, the Creator and Ruler of all things; he was conscious that his own life [[415]]and welfare depended on the Will of the Being to whom in reality everything belongs that man believes himself to possess and to enjoy. In order to give expression to this feeling of allegiance man brought the first and best of what he had acquired to the true Owner, and thus introduced[110] himself by such gifts as a faithful subject who is anxious to merit the favour of his Master. That which was at first introduced by man voluntarily, was afterwards sanctioned and regulated by Divine command.
There were two kinds of sacrifices: bloodless sacrifices, minchah and nesech, “flour-offering” and “drink-offering,” and blood sacrifices: animal-offerings. But no difference is discernible between these two kinds with regard to their importance, sanctity, and efficiency. As a rule, the animal-offering was supplemented by minchah and nesech. The treatment of sacrifices varied according as they were intended to express the feeling of reverence, rejoicing, gratitude, or repentance, and special rules had to be observed in each case, the various kinds of sacrifice being עולה “burnt-offering,” or שלמים “peace-offering,” or תודה “thanksgiving,” or חטאת “sin-offering,” or אשם “guilt-offering.” The Law further fixed the place, the time, and the method of sacrificing, and appointed also the persons who alone were allowed to attend to this function, so that no strange element, no [[416]]idolatrous or superstitious customs, could be introduced into the sacrificial service ordained by the Law.
Great stress is laid on the sprinkling of the blood of the sacrifice upon the altar. “The blood,” the Law says, “is the soul of all flesh; and I have given it to you upon the altar to make an atonement for the soul” (Lev. xvii. 11). We are thus reminded that, in so far as the animal life is concerned, “the pre-eminence of man over the beast is nought,” and yet the Creator gave us the right to shed the blood of animals in order to save our life. Why? Because man has a higher mission to fulfil; he has been created in the image of God.
These and similar reflections were suggested by the different elements constituting the sacrificial rite. With the destruction of the Temple sacrifices ceased; with the Restoration of Israel and the Rebuilding of the Temple the Sacrificial Service will likewise be resumed. (Comp. Mal. iii. 4). There are persons who believe that the Sacrificial Service, implying much of anthropomorphism, could not have been intended to be permanent, and that it was only a concession made to the fashion and the low degree of culture of the age. Those who reject sacrifices on this account must also reject prayer, which is likewise based on a certain degree of anthropomorphism, though less strikingly than sacrifice. If the law concerning offerings were only intended for a certain age, such limitation would have been indicated in the Law. In the absence of such indication we have no right to criticise the Word of God, and to think that we are too advanced in culture to obey the Divine commands, It has been further argued that, [[417]]according to Maimonides and his followers, the laws concerning sacrifices only served as a means of counteracting the idolatrous tendencies of the age. But Maimonides never went so far as to contend that these laws have served their purpose, and are now null and void. Even those laws which have been enacted by human authority remain in force till they are repealed in a regular and legal manner. But what human being can claim a right to abolish laws given by the Almighty? Whether any of the laws of the Torah will ever be abrogated we do not know, but we are sure that, in case of such abrogation taking place, it will be done by a revelation as convincing as that on Mount Sinai.
On the other hand, the revival of the Sacrificial Service must likewise be sanctioned by the divine voice of a prophet. The mere acquisition of the Temple Mount or of all Palestine by Jews, by war, or political combinations, or purchase, would not justify the revival. It is only the return of the Jews to Palestine, and the rebuilding of the Temple by Divine command and by Divine intervention, that will be followed by the restoration of the Sacrificial Service. And however contrary the slaughter of animals, the sprinkling of their blood, and the burning of their flesh be to our taste, we ought to look forward with eagerness and pleasure for the revival of the full Temple Service as an event that will enable us to do the Will of the Almighty revealed in the Torah. Instead of modelling the Divine laws according to our liking, we ought rather to regulate the latter according to the teaching of Scripture, and suppress it when contrary to the express Will of God. We therefore give [[418]]expression to our hope “for the restoration of the Temple with its ancient Service” in frequent and fervent prayers, and in accordance with the exhortation of Hosea (xiv. 2) we read each day during the Service Scriptural passages referring to the sacrifice of the day.
“Sacrifices have been condemned by prophets and psalmists”! But in the passages which seem antagonistic to sacrifices only those sacrifices are referred to which are brought in a wrong spirit or from bad motives. (Comp. 1 Sam. xv. 22; Isa. i. 11–13, xliii. 24, lxvi. 2; Jer. vii. 21; Hosea vi. 6; Amos v. 25; Ps. l. 8.)