Opinion & Comment
"An Offering Made of Fire, a Sweet Offering unto Hashem"

"I Delight Not in the Blood of Bullocks or of Lambs or of He Goats" (Yeshaya 1:11) -- Why Not?

The sacrifice of offerings is considered one of those things high on the scale of sanctity. Chazal enumerated it among the three pillars that support the world, alongside that of Torah and chesed. They considered it of primary importance, without which heaven and earth "could not continue to exist" (Taanis 27b).

Nonetheless, our prophets seem to rail against sacrifices. Apostates who deny Torah as being of Divine origin and that "this is the Torah, it shall not be exchanged," pointed to the words of the prophets to indicate that they thought differently than what Moshe had taught and "revolutionized" the Jewish religion from what it had been in the generation of the desert up till that of Yeshaya, Amos and Micha. Our ancients have already wryly noted that whoever wishes to asphyxiate himself should go look for a tall tree from which to hang himself, which is what they did by basing their false notions upon the very Scriptures.

Let us then attempt to review some of these selfsame verses which seem to express messages condemning the offering of animal sacrifices, and let us clarify the true meaning of these texts, from the most famous ones in those prophecies, the messages of Yeshayohu which we read yearly as the Haftorah of the Shabbos preceding Tisha B'Av, Shabbos Chazon:

"Hear the word of Hashem, rulers of Sodom; give ear to the teaching of our G- d, you people of Amora: To what purpose is the multitude of your sacrifices to Me? says Hashem. I am sated with the burnt offerings of rams, and the fat of fed beasts, and I delight not in the blood of bullocks, or of lambs, or of he goats" (Yeshaya 1:10-11).

It is obvious here that there is no new outcry against the sacrifice of animals per se, just as there is nothing against the commandment of aliya leregel. When the prophet Yeshaya continues and says, "When you come to appear before Me, who has required this from you, to trample My courts?" he says that Hashem does not regard the pilgrimage of the Jews in the courtyards of the Mikdash as the appearance of a servant comes to pay homage to his master, but as an alien comes to arrogantly trample the courtyards of the Temple.

It is obvious that this is what he wishes to similarly convey when he speaks about the sacrifices. But this matter needs further elucidation. The bringing of sacrifices involves positive commandments, just like lulav and shofar. Why, then, has a particular wrath gone forth against this bringing of sacrifices?

The Sacrifices as Active Expressions of Submission and Allegiance

The Prophet Yeshayohu lashes out here against a new trend that exhibited itself in his time. The masses were becoming involved in self-gratification. They turned to various idolatries and were even guilty of bloodshed, theft and deceitful practices against the poor. Many abominations were perpetrated in Jerusalem.

At the same time, parallel to these dreadful sins which were so wantonly committed, the masses continued to visit the Mikdash and proffer their sacrifices. This double standard was unacceptable in the eyes of Hashem, and it was against this that Yeshaya stormed in his prophecies.

For surely a sacrifice is not an end unto itself but a means of drawing near [korbon -- lehiskarev] to Hashem. In our instance, the purpose altogether misfired and the means was seized as an end unto itself.

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Let us attempt to explain this matter somewhat. The opinion of the Ramban is known: he explains that the experience of participation on the part of the sacrificer who stands alongside his offering which is being processed by the kohanim, enables him to break his heart before Hashem and to attain total subjugation.

When he stands by his sacrifice and sees all that is being done to the animal he is sacrificing, he becomes acutely aware of his own sin. He understands that the process of slaughter, quarter, and burning on the altar should have been done to his own person, and only through the mercy of the Creator was this animal brought as substitute to himself.

But all this is not possible without an approach of total subjugation and a crushed heart. Acknowledgement of the sin is a condition of primary importance, as Yirmiyohu states: "Behold, I will enter in judgment with you because you say: I have not sinned" (2:35).

If a person is fully cognizant of his sin and his heart is torn within him from the fact of his having rebelled against Hashem, he is given an opportunity to express his submission externally before Hashem. This external representation is the bringing of a sacrifice. But if he persists in sinning and rebelling, and is steeped in the gratification of his base desires and despicable cravings, and he still continues to come and offer his sacrifices in the Beis Hamikdosh, the act of sacrifice is completely stripped of his purpose and content and it is transformed into "The sacrifice of the wicked is abominable." Yeshaya cries out against these people and says:

"Bring no more vain offerings; incense of abomination are they to Me; as for New Moons and Sabbaths and the calling of assemblies, I cannot bear iniquity along with solemn meeting. Your New Moons and your appointed feasts My soul hates; they are a trouble to Me. I am weary of enduring them. And when you spread out your hands, I will hide My eyes from you; even when you make many prayers, I will not hear; your hands are full of blood" (1:13-15).

It is obvious that the prophets of Israel did not change their opinion regarding the New Moons and festivals, for Yeshaya himself prophesies about the gathering of the joyous masses to the Mikdash in the future. "And it shall come to pass that on every New Moon and every Sabbath shall all flesh come to bow down to the ground before Me, says Hashem" (66:23). And even when he complains about the Jews who offer plentiful prayers, he does not mean to abolish prayer as a service to Hashem, for he himself prophesies, "For My House shall be called a house of prayer for all people" (56:7).

He does specify why Hashem is so disgusted by the sacrificial worship of that generation. "They were tedious unto Me," says the prophet, and explains, "Your hands are filled with blood," that is, with one hand they spill innocent blood and with the other, they bring the sacrificial blood, and without any process of repentance or subjugation, these sacrifices are not only meaningless, they are despicable and disgusting.

"Add Your Burnt-offerings to Your Sacrifices and Eat Meat"

Yeshayohu makes harsh accusations in the end of his sefer, "He that kills an ox is like one who slays a man; that sacrifices a lamb, is like one who breaks a dog's neck; that offers a meal offering, like one who offers pig's blood; that burns incense, like one who blesses an idol; for they have chosen their own ways and their soul delights in their abominations" (66:3).

Yirmiyohu also prophesies in the Name of Hashem: "Add your burnt offerings to your sacrifices, and eat meat. For I did not speak to your fathers, nor command them in the day that I brought them out of the land of Egypt concerning burnt offerings or sacrifices" (7:21).

Like the servant who comes to pour a cupful before his master, who flings it into his very face (Succa 2:49), Israel is requested to remove their sacrifices and burnt offerings from the Mikdash courtyard and consume them in their own homes. The sacrifices which they bring upon the Altar are not wanted and they are asked to cease bringing them altogether.

To be sure, it is not Yeshaya's intent to say that whoever slaughters an ox is considered like one who smites a man, or that whoever sacrifices a lamb is compared to one who breaks the neck of a dog. He is referring to those who persist in their wickedness on the one hand, yet continue to offer sacrifices on the other.

This is how the Radak explains it, as do the other commentators throughout Tanach: "He is saying that when one slaughters an ox to bring it as a sacrifice before Hashem and still persists in his wickedness, it is tantamount in My eyes as if he slew a man and killed him. And similarly, one who slaughters a lamb in order to sacrifice it is considered in My eyes to have broken a dog's neck in order to sacrifice it before Me. Such a one who brings before Me a meal offering is as if he had brought the blood of a pig before Me, for just as the dog and the pig are unclean before Me, so is the one who brings incense compared to one who blesses an idol. It is vain and meaningless before Me."

And yet: "To this man shall I look: to one that is poor and of a contrite spirit, and trembles at My word" (66:2). Yeshaya draws a parallel between the sinner who brings an offering which is despicable unto Hashem, and the one who trembles before the word of Hashem, upon whom Hashem looks and whom He succors.

"I look upon the lowly and humble and those who tremble at My words to fulfill My commandments. Even though they do not bring sacrifices, they have no need to, for they do not sin. But those who do bring sacrifices, yet their deeds are wicked, those sacrifices are not pleasing but verily considered a sin" (Radak, ibid.).

The Main Thing: Sacrifices unto Hashem with "A Broken Spirit"

In his commentary to Vayikra, the Seforno explains the meaning of the word "of you" in the verse, "If any man of you bring an offering to Hashem," as follows:

"`If he sacrifices from himself,' through a verbal confession and submissiveness, in the spirit of `Our lips shall pay as bullocks' (Hoshea 14:3), as it is similarly written, `The sacrifices of Hashem are a broken spirit' (Tehillim 51:19). For He has no desire for fools who bring sacrifices without prior humility. As our Sages have already said: `Of you' and not `All of you,' to exclude the apostate."

The Seforno explains the following verses which we are studying:

"It should also be understood what he means when he says, `Sacrifice and tribute You do not wish; you dug out ears for me' (Tehillim 40:7), and in Yeshaya, `Wherefore do I need so many sacrifices?' (1:11) and many similar verses throughout the Scriptures. For it is necessary for one who brings a sacrifice to be upright and suitable. Therefore, one should select an animal fit to be brought as such so that he will attain the goal for which it was designed, which is the reason why he is, in fact, bringing a sacrifice. And he should place his hand upon the sacrifice in an abject manner, praying that his sin be transferred to the head of the animal, in the manner of the scapegoat that is sent to Azozeil to atone. And if he verily exhibits true submission of thought and repents in his heart, he will then be forgiven and his atonement accepted."

The Zohar, which always places great weight on the thoughts and intents of a person, also devotes several words in various places to the broken heart required of one who seeks to bring a sacrifice:

"Hashem does not accept a sacrifice unless there is willingness of heart and a broken heart. Hashem is not appeased by the sacrifice of a man for his sins, but rather by his crushed spirit."

This idea is explicitly stated in the Psalms of Dovid Hamelech:

"For You do not desire sacrifice or gift; a burnt offering You do not wish. The sacrifices of Hashem are a broken spirit. A broken, submissive heart, Hashem, You shall not despise" (Tehillim 51:18-19).

A broken, submissive heart, acknowledgement of the sin and the fear of the Creator -- are the prerequisites to any sacrifice in order for it to be accepted and pleasing unto Hashem, for without these, it is a sacrifice of the wicked.

These words apply equally to us, the generation which does not know what a sacrifice is and which has not been privileged to see the Kohanim at their sacred service. If we let the days of Awe, Rosh Hashonoh and Yom Kippur, wash over us in passing without genuine thoughts of abandoning evil ways and making real resolutions for improvement, then our very vidui is considered sinful.

We actually admit this in our confession on Yom Kippur, "For the sin which we sinned before You in verbal confession." A confession without conscious intent and thought is considered a sin in and of itself, a sin for which one requires a real confession! A rote confession on our part is tantamount to one who "slaughters the ox and smites a man" in the time of the Beis Hamikdash.

"I Desire Lovingkindness and Not Sacrifice, and Knowledge of Hashem over Burnt Offerings"

In this spirit, we can now understand the words of the rest of Israel's prophets. Let us take, for example, the words of Hoshei'a:

"For I desire loyal love and not sacrifice; and the knowledge of Hashem more than burnt offerings. But they like Odom have transgressed the covenant; they have dealt treacherously against Me" (6:6-7).

Hoshea seeks to emphasize that he does not negate sacrifices and burnt offerings per se, for his very prophecy is only directed against those "like Odom [who] have transgressed the covenant." He does not deny or seek to uproot the actual practice of sacrifices but rather seeks to ridicule the bringing of sacrifices on the one hand, and their treachery against Hashem on the other. He objects to those who do bring their sacrifices with one hand and flee from acts of kindness and pursuit of knowledge of Hashem with the other.

The same message comes through in the rebuke of the prophet Amos:

"I hate, I despise your feasts, and I will not smell the sacrifices of your solemn assemblies. Though you offer Me burnt offerings and your meal offerings, I will not accept them; neither will I regard the peace offerings of your fat beasts. Take away from Me the noise of your songs, for I will not hear the melody of your lutes. But let justice roll down like waters, and righteousness like a mighty stream. Did you bring Me sacrifices and offering for forty years in the wilderness, O house of Yisroel?" (5:21-25).

Here, too, the prophet directs his diatribe against those who despise charity and justice and presume that they can bring burnt offerings and meal offerings and be done with it, absolving themselves through song and music before the Altar.

Whosoever seeks to deceive himself, can allow himself to think that charity and justice are superior to sacrifices. In a way this is true, but it is surely understood that there is no intention to allude to the abolition of sacrifices altogether and establishing Judaism upon a basis of justice and mercy alone. For surely, one who reads the verses preceding these will receive the proper context to his words. From a cursory reading of the entire chapter we learn the nature of that generation against which Amos directed his diatribes.

The prophet complains about many sins, terrible ones, such as the persecution of tzaddikim, showing favoritism before the law and being prejudiced against the poor, and of pagan rituals. It is understandable then, that in a situation such as this it is not only that the sacrifice of animals lost its original significance, but that it actually turned into a condemning factor against the Jewish people.

Since the bringing of sacrifices was meant to be an expression of drawing closer to Hashem through service, it is no wonder that the prophet calls for the reinstatement of justice and law to their deserved position and the full repentance that is necessary and elementary before the bringing of a sacrifice.

Let us now turn to the words of the prophet Micha concerning sacrifices:

"With what shall I come before Hashem and bow myself before the high G-d? Shall I come before Him with burnt offerings, with yearling calves? Will Hashem be pleased with thousands of rams or with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?" (6:6-7).

This is what the sinner asks, who calculates how he can appease and mollify Hashem after having sinned. But the reply he is given is that no sacrifice is required of him.

"He has told you, O man, what is good and what Hashem requires of you, but to do justly and to love true loyalty and to walk humbly with Hashem your G-d" (6:7- 8).

The Sin of King Shaul is Defined as Treason

If we thought up till now that only a sinner need be warned against two-facedness and duplicity such as is exhibited by one who brings sacrifices accompanied by adultery and bloodshed, we have a chapter in Tanach that teaches us that even the greatest of men is liable to stumble with regard to an improper attitude towards the weightiness and importance of sacrifices.

Did Shmuel rebuke King Shaul, even after the latter apologized for having left the Amolek cattle and sheep alive and explained that he had intended them "for sacrifice to Hashem" (Shmuel I 15:15)? We do not presume to measure the stature of Shaul for we cannot even grasp the greatness of the least of the disciples of the Vilna Gaon. But what is clear is that for some reason, Shaul did not carry out what he had been directed and he showed pity upon the fat livestock, despite the fact that he was commanded to destroy everything.

Shmuel waves aside his arguments and says, "Does Hashem then have a desire for burnt offerings and sacrifices over heeding the voice of Hashem? Here, obeying is preferable to a goodly sacrifice; to heed rather than the fat of rams" (Shmuel I 15:22). Shmuel Hanovi did not stop until he said to Shaul, "Because you despised the word of Hashem . . . "

For sacrifices are only a medium that comes to anchor the obedience to the voice of Hashem and to heeding His will. But when it comes via a transgression of His will, then it were better had it not been created than its having been created. For obedience is better than sacrificial worship. There is no value to bringing sacrifices when this is in direct contradiction and negation to the word of Hashem. When obedience is totally lacking, when man interjects his personal judgment, then the act is invalid and severely wrong.

Heeding, even when it comes to refraining from any action, is preferable to sacrifice; obedience surpasses the fat of rams.

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