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Any of a variety of sacrificial offerings described and commanded in the Torah

In Judaism, the korban ( קָרְבָּן qorbān), also spelled qorban or corban , is any of a multifariousness of sacrificial offerings described and commanded in the Torah. The plural form is korbanot, korbanoth or korbans.

The term Korban primarily refers to sacrificial offerings given from humans to God for the purpose of doing homage, winning favor, or securing pardon.^[1] The object sacrificed was unremarkably an animal that was ritually slaughtered and then transferred from the human to the divine realm past being burned on an chantry.^[ii] ^[3] ^[4]

After the destruction of the Second Temple, sacrifices were prohibited because in that location was no longer a Temple, the just place allowed by halakha for sacrifices. Offering of sacrifices was briefly reinstated during the Jewish–Roman wars of the 2nd century CE and was continued in certain communities thereafter.^[5] ^[6] ^[7]

When sacrifices were offered in ancient times, they were offered every bit a fulfillment of Biblical commandments. Since in that location is no longer a Temple, modern religious Jews instead pray or give tzedakah instead to atone for their sins as the korban would have achieved.^[8] Co-ordinate to Orthodox Judaism, the coming of the messiah volition non remove the requirement to keep the 613 commandments, and when the Temple is rebuilt, sacrifices will be offered again.^[9]

Etymology [edit]

Qorban and qarab [edit]

The Semitic root √qrb ( קרב ) ways "be almost"^[x] and is constitute in a number of related languages in addition to Hebrew, eastward.grand. in the Akkadian linguistic communication noun aqribtu "act of offering". In Hebrew it is found in a number of words, such as qarov "close", qerovim "relatives" and the hifʕil verb form hiqriv "he brought virtually; offered a cede". The feminine noun korban (plural ''korbanot'' קָרְבֳּנוֹת ) first occurs in the Bible in Leviticus ane:2 and occurs 80 times in the Masoretic Text; 40 times in Leviticus, 38 in Numbers and 2 in Ezekiel. The related class qurban appears only in the Book of Nehemiah ten:35 and 13:31 "wood offering". The etymology of the "offer" sense is traditionally understood every bit deriving from the exact sense of "bringing near", viz. bringing the offering well-nigh to the deity,^[11] ^[12] but some theological explanations encounter it rather equally bringing "man back to God".^[13]

The Septuagint generally translates the term in Koine Greek as δῶρον "gift", θυσία "cede", or προσφορά "offering upwards". By the 2nd Temple period, Hellenistic Jewish texts use korban specifically to mean a vow. The New Testament preserves korban once as a transliterated loan-word for a vow, once also a related substantive, κορβανάς "temple treasury", otherwise using δῶρον, θυσία or προσφορά and other terms drawn from the Septuagint. Josephus likewise by and large uses other words for "offer" simply uses korban for the vow of the Nazirites (Antiquities of the Jews iv:73 / 4,4,4) and cites Theophrastus as having cited a korban vow among the Tyrians (Against Apion i.167 / ane,22,4).^[14]

Purpose [edit]

Reverse to the view that korbanot in the Torah were for sins, their use was far more complex—only some korbanot were used to atone for unintentional sins, and these sacrifices only accompanied the of import required core means of amende to be always considered legitimate. Besides this one exception, there were the overwhelming majority of other purposes for bringing korbanot, and the expiatory effect is oft incidental, and is subject area to meaning limitations. Korbanot are brought purely for the purpose of communing with God and becoming closer to him. As well, they were brought for the purpose of expressing thank you, gratitude, and love to God.^[15]

Further, the use of korbanot was circumscribed for certain types of sins. Sins in Judaism consist of different grades of severity:^[16]

The lightest is the ḥeṭ, ḥaṭṭa'ah, or ḥaṭṭat (lit. "fault," "shortcoming," "misstep"), an infraction of a commandment committed in ignorance of the beingness or significant of that command.
The second kind is the avon, a breach of a modest commandment committed with a full cognition of the existence and nature of that commandment (bemezid).
The gravest kind is the pesha or mered, a presumptuous and rebellious human action against God. Its worst course is the resha, such an act committed with a wicked intention.

These iii terms are mentioned in the Book of Psalms: "We have sinned [ḥatanu], . . . we have committed iniquity [he'evinu], nosotros accept done wickedly [hirshanu]".^[17]

With few exceptions, korbanot could just be used as a means of apologetic for the first blazon of sin, that is sins committed in ignorance that the thing was a sin.^[xviii] In addition, korbanot accept no expiating effect unless the person making the offering sincerely repents his or her actions before making the offer, and makes restitution to any person who was harmed by the violation.^[18]

Hebrew Bible [edit]

The High Priest offers the cede of a goat

The Loftier Priest offers incense on the altar.

Offerings are mentioned in the Volume of Genesis, but further outlined in the later four books of the Torah, including aspects of their origins and history.^[xix]

The Hebrew Bible says that God commanded the Israelites to offer offerings and sacrifices on various altars. The sacrifices were merely to be offered by the hands of the Kohanim. Before building the Temple in Jerusalem, when the Israelites were in the desert, sacrifices were merely to be offered in the Tabernacle. Later on the invasion of Canaan, the master sacrificial centre was at Shiloh, though sacrifice also took identify at Beit Shemesh,^[20] Mizpah,^[21] Ramah,^[22] and Gilgal,^[23] while family unit and clan sacrifices were commonplace^[24] Under Saul the primary center of cede was Nob,^[25] though private offerings continued to be made at Shiloh.^[26] David created a new sacrificial center in Jerusalem at the threshing flooring of Araunaḥ,^[27] to which he moved the Ark.^[28] ^[29] Co-ordinate to the Hebrew Bible, after the building of Solomon'south Temple, sacrifices were merely to be carried out at that place.^[xxx] After Solomon'south Temple was destroyed, sacrifices were resumed when the Second Temple was built until it was besides destroyed in 70 CE.^[31]

Every regular weekday, Sabbath, and many Jewish holidays had their own unique offerings.^[32]

The priests performed the offerings start in the ancient tabernacle so in the Temple.^[33] The Hebrew Bible describes the kohanim (hereditary priesthood) every bit descendants of Aaron who meet certain marital and ritual purity requirements.^[34] The High Priest of Israel played a crucial role in this regard on Yom Kippur, a 24-hour interval when multiple offerings were offered.^[35]

Women and offerings [edit]

Women were required to perform a number of offerings, including:^{[ citation needed ]}

The offerings following childbirth every bit described in the Book of Leviticus, 12.
Thank offering and its accompanying repast offering following recovery from illness or danger.
The Passover sacrifice on Passover. Women could offering the sacrifice and concord a Passover Seder themselves if they wished, even if married.
Sin offerings or guilt offerings in atonement for transgressions and unintentional errors.
The offering for an defendant cheating married woman in the ordeal of the biting water
Offerings relevant to fulfillment of, or transgression of, the Nazirite vow.
Offerings following cure from certain diseases and unusual actual discharges.

Women could too voluntarily participate in a number of other offerings and rituals for which they were not obligated, including:^{[ commendation needed ]}

First Fruits on the holiday of Shavuot.
Temple revenue enhancement - The half-shekel taxation for Temple needs.
Voluntary offerings, peace offerings and a variety of other voluntary and donative offerings.
Semicha (laying on hands) of sacrificial animals for sacrifices they were not required to perform (Berachot 19a).
Women could slaughter their sacrificial animals themselves if they wished.

In the Nevi'im [edit]

Many books of the Nevi'im section of the Hebrew Bible such as the Book of Isaiah and Book of Jeremiah spoke out against those Israelites who brought forth sacrifices merely did non act in accord with the precepts of the Law. The Prophets disparaged sacrifices that were offered without a regeneration of the middle, i.e., a adamant turning from sin and returning to God by striving after righteousness (Book of Hosea 14:1-2, Joel 2:13, Micah 6:six-8). At the aforementioned time, prophets stressed the importance of offerings combined with justice and good even every bit they taught that offerings were unacceptable unless combined with heartfelt repentance and expert deeds. Malachi, the last prophet in the Hebrew Bible, emphasized that the goal of repentance is not to stop sacrifices, just to brand the offerings fit for acceptance in one case once more (Book of Malachi, 3:3-4). Similarly, the Volume of Isaiah despite disparagement of sacrifices without justice, portrays sacrifice as having a function complementary with prayer in a universalistic eschatology (Isaiah 56:1; 6–7).

Rabbinical interpretation [edit]

100 among the 613 commandments [edit]

According to Maimonides, about ane hundred of the permanent 613 commandments based on the Torah, by rabbinical enumeration, directly concern sacrifices, excluding those commandments that concern the actual Temple and the priests themselves of which at that place are about another l.^[36]

Instructions in Mishnah and Talmud [edit]

The Mishnah and Talmud devote a very large department, known every bit a seder, to the study and assay of this subject area known as Qodashim, whereby all the detailed varieties of korbanot are enumerated and analyzed in great logical depth, such as qodshim kalim ("of small caste of sanctity") and qodashei qodashim ("of major caste of sanctity"). In addition, large parts of every other book of the Talmud discuss diverse kinds of sacrifices. Pesachim is largely devoted to a word of how to offering the Passover sacrifice. Yoma contains a detailed discussion of the offerings and Temple ritual on Yom Kippur (Day of Atonement), and there are sections in seder Moed (Festivals) for the special offerings and Temple ritual for other major Jewish holidays. Sheqalim discusses the annual half-shekel offer for Temple maintenance and Temple governance and management, Nashim discusses the offerings made past Nazirites and the suspected adultress, etc.

The Talmud provides extensive details not only on how to perform sacrifices but how to adjudicate difficult cases, such what to do if a error was made and whether improperly performing 1 of the required ritual elements invalidates it or not. The Talmud explains how to roast the Passover offering, how to dash blood from unlike kinds of sacrifices upon the chantry, how to prepare the incense, the regulatory code for the organization of taxation that financed the priesthood and public sacrifices, and numerous other details.

Rationale and rabbinic commentary [edit]

Maimonides, a medieval Jewish scholar, drew on the early critiques of the need for sacrifice, taking the view that God ever held cede junior to prayer and philosophical meditation. However, God understood that the Israelites were used to the animal sacrifices that the surrounding pagan tribes used every bit the principal fashion to district with their gods. As such, in Maimonides' view, it was only natural that Israelites would believe that sacrifice would be a necessary office of the relationship between God and man. This view is controversial since the Torah also forbids worship of foreign idols and practices of pagan religions as "detestable" earlier God including their sacrifices. Maimonides concludes that God'due south conclusion to permit sacrifices was a concession to human psychological limitations. Information technology would have been as well much to take expected the Israelites to leap from pagan worship to prayer and meditation in ane step. In The Guide for the Perplexed, he writes:

But the custom which was in those days general among men, and the general style of worship in which the Israelites were brought upwards consisted in sacrificing animals... It was in accordance with the wisdom and program of God...that God did not control usa to give upward and to discontinue all these manners of service. For to obey such a commandment would have been contrary to the nature of homo, who generally cleaves to that to which he is used; it would in those days have fabricated the same impression every bit a prophet would make at present [the 12th Century] if he chosen us to the service of God and told us in His name, that we should not pray to God nor fast, nor seek His help in time of trouble; that we should serve Him in idea, and not by any activeness.^[37]

In contrast, many others such every bit Nahmanides (in his commentary on Leviticus 1:9) disagreed. Nahmanides cites the fact that the Torah records the practices of animal and other sacrifices from the times of Abraham, Isaac, and Jacob and earlier.^[38] Indeed, the purpose of recounting the nearly cede of Isaac was to illustrate the sublime significance and need of fauna sacrifices as supplanting the abomination of human sacrifices.^[39]

In spiritual exercise [edit]

The korban besides has a spiritual meaning and refers to some role of an individual's ego, which is given up as a cede to God in honouring the mortality of the worshipper. In keeping with the root of the word, meaning to draw shut, and to the common usage equally the sacrifice of an fauna, so can the worshipper sacrifice something of this globe to get closer to God.^[forty]

The terminate of sacrifices [edit]

With the destruction of the Second Temple in Jerusalem by the Romans, the Jewish practice of offering korbanot stopped for all intents and purposes. Despite subsequent intermittent periods of minor Jewish groups offering the traditional sacrifices on the Temple Mount, the practice effectively ended.

Rabbinic Judaism was forced to undergo a significant evolution in response to this change; no longer could Judaism circumduct effectually the Temple services. The destruction of the Temple led to a development of Judaism in the management of text study, prayer, and personal observance. Orthodox Judaism regards this as beingness largely an alternative way of fulfilling the obligations of the Temple. Other branches of Judaism (Conservative, Reform, and Reconstructionist) regard the korbanot as an ancient ritual that will not return. A range of responses is recorded in classical rabbinic literature, describing this subject.

Once, Rabbi Yohanan ben Zakkai was walking with his disciple, Rabbi Y'hoshua, near Jerusalem after the destruction of the Temple. Rabbi Y'hoshua looked at the Temple ruins and said "Alas for us!! The place that atoned for the sins of the people State of israel lies in ruins!" So Rabbi Yohannan ben Zakkai spoke to him these words of condolement: 'Be not grieved, my son. At that place is another equally meritorious way of gaining ritual atonement, even though the Temple is destroyed. We can yet gain ritual atonement through deeds of loving-kindness. For it is written "Loving kindness I desire, not sacrifice." (Hosea 6:6)^[41]

In the Babylonian Talmud, a number of sages opined that following Jewish constabulary, doing charitable deeds, and studying Jewish texts is greater than performing beast sacrifices.

Rabbi Elazar said: Doing righteous deeds of charity is greater than offering all of the sacrifices, as information technology is written: "Doing charity and justice is more desirable to the Lord than sacrifice" (Proverbs 21:iii).^[42]

Nonetheless, numerous texts of the Talmud stress the importance of and hope for eventual re-introduction of sacrifices and regard their loss as a tragedy. Partaking of sacrificial offerings was compared to eating straight at one's Begetter's table, whose loss synagogue worship does not entirely supercede. 1 example is in Berachot:

And I said to him: I heard a heavenly voice that was cooing like a dove and maxim, "Woe to the children because of whose sins I destroyed My house, and burned My temple, and exiled them among the nations of the world. And he [Elijah the prophet] said to me: "By your life and the life of your head! It is not only at this moment that [the heavenly voice] says this. But on each and every twenty-four hour period it says this iii times. And non only this, but at the time that the people of Israel enter the synagogues and houses of study, and respond (in the Kaddish) "May His bang-up name exist blessed", the Holy One, Blest is He, shakes His head and says: "Fortunate for the king who is praised this way in his house. What is there for the Male parent who has exiled His children. And woe to the children who take been exiled from their Father'due south tabular array."^[43]

Another example is in Sheqalim:

Rabbi Akiva said: Shimon Ben Loga related the post-obit to me: I was in one case collecting grasses, and I saw a kid from the House of Avitnas (the incense-makers). And I saw that he cried, and I saw that he laughed. I said to him, "My son, why did you cry?" He said, Because of the celebrity of my Begetter'south house that has decreased." I asked "And why did you laugh?" He said to me "Because of the glory prepared for the righteous in the future." I asked "And what did you lot run across?" [that brought on these emotions]. "The herb maaleh ashan is growing next to me. [Maaleh Ashan is the secret ingredient in the incense that made the smoke rise, which co-ordinate to the Talmud the House of Avitnas never revealed.]"

Liturgical attention to end of sacrifices [edit]

Numerous details of the daily religious do of an ordinary Jew are connected to keeping retentiveness of the rhythm of the life of the Temple and its sacrifices. For example, the Mishna begins with a statement that the Shema Yisrael prayer is to exist recited in the evening at the time when Kohanim who were tamei (ritually impure) are permitted to enter to eat their heave offer (a food-tithe given to priests) post-obit purification. A detailed give-and-take of the obligations of tithing, ritual purity, and other elements primal to the Temple and priesthood is required in guild to make up one's mind the meaning of this contemporary daily Jewish obligation.

Other occasions [edit]

Jewish services for Shabbat, Jewish holidays and other occasions include special prayers for the restoration of sacrifices. For case, the traditional Yom Kippur liturgy contains repeated prayers for the restoration of sacrifices and every High Holiday Amidah contains Isaiah 56:7:

Even them will I bring to My holy mountain, and make them joyful in My house of prayer; their burnt-offerings and their sacrifices shall be acceptable upon Mine chantry; for My house shall be called a house of prayer for all peoples.^[44]

Modern view and resumption of sacrifices [edit]

Futurity of sacrifices in Judaism [edit]

The prevailing conventionalities among rabbinic Jews is that in the messianic era, the Messiah volition come, and a Tertiary Temple volition be congenital. It is believed that the korbanot volition be reinstituted, but to what extent and for how long is unknown. Some biblical and classical rabbinic sources hold that most or all sacrifices will not demand to be offered.

In the future all sacrifices, with the exception of the Thanksgiving-sacrifice, will be discontinued. (Midrash Vayikra Rabbah 9:vii)
All sacrifices will be annulled in the future. (Tanchuma Emor fourteen, Vayikra Rabbah ix:7)
And so the grain-offering of Judah and Jerusalem will exist pleasing to God as in the days of old, and as in ancient years. (Malachi 3:4)
It is incommunicable to go suddenly from 1 extreme to the other;...the custom which was in those days general amid all men, and the general style of worship in which the Israelites were brought up consisted of sacrificing animals in the temples... For this reason God allowed this kind of service to continue. The sacrificial organisation is not the primary object, rather supplications, and prayer. (Maimonides, The Guide to the Perplexed III 32)

The majority view of classical rabbis is that the Torah's commandments will even so exist applicable and in force during the messianic era. Notwithstanding, a pregnant minority of rabbis held that most of the commandments would be nullified in the messianic historic period, thus keeping that sacrifices volition non be reinstated. Examples of such rabbinic views include:

Babylonian Talmud, Tractate Niddah 61b and Tractate Shabbat 151b.
Midrash Shochar Tov (Mizmor 146:5) states that God volition permit what is at present forbidden.

Orthodox Judaism holds that in the messianic era, about or all of the korbanot will be reinstituted, at least for a time. Bourgeois Judaism and Reform Judaism, agree that no animal sacrifices volition exist offered in a rebuilt Temple at all, following the position of Tanchuma Emor 14 and Vayikra Rabbah 9:seven.

Nineteenth and twentieth century [edit]

In the 1800s a number of Orthodox rabbis studied the idea of reinstating korbanot on the Temple Mount, fifty-fifty though the messianic era had not yet arrived and the Temple was non rebuilt. A number of responsa concluded that within certain parameters, it is permissible co-ordinate to Jewish constabulary to offer such sacrifices.

During the early 20th century, State of israel Meir Kagan brash some followers to prepare up special yeshivas for married students known as Qodshim Kolelim that would specialize in the study of the korbanot and report with greater intensity the qodshim sections of the Talmud in order to set up for the arrival of the Jewish Messiah who would oversee the rebuilding of the original Temple of Solomon in Jerusalem that would exist known equally the 3rd Temple. His communication was taken seriously and today there are a number of well-established Haredi institutions in Israel that focus solely on the subject of the korbanot, qodshim, and the needs of the futurity Jewish Temple, such as the Brisk tradition and Soloveitchik dynasty.

Efforts to restore korbanot [edit]

A few groups, notably the Temple Plant and the Temple Mount True-blue, have petitioned the Israeli government to rebuild a Third Temple on the Temple Mount and restore sacrificial worship. The Israeli authorities has not responded favorably. Most Orthodox Jews regard rebuilding a Temple as an activity for a Jewish Messiah every bit part of a hereafter Jewish eschatology, and nigh non-Orthodox Jews do not believe in the restoration of sacrificial worship at all. The Temple Institute has been constructing ritual objects in grooming for a resumption of sacrifices.

View among modern Jewish denominations [edit]

Contemporary Orthodox Judaism [edit]

Today Orthodox Judaism includes mention of each korban on either a daily basis in the siddur (daily prayer book) or in the machzor (vacation prayerbook) equally part of the prayers for the relevant days concerned. They are also referred to in the prayerbooks of Conservative Judaism, in an abbreviated fashion.

References to sacrifices in the Orthodox prayer service include:

Korbanot (see section below) - a section of the morning prayer service devoted to readings related to the sacrifices.
Retzai - Every the Orthodox Amidah, the central prayer of Jewish services, contains the paragraph: "Be favorable, Oh Lord our God, to your people Israel and their prayer, and restore the service of the Holy of Holies of Your Business firm, and accept the fire-offerings of Israel and their prayer with love and favor, and may the service of your people State of israel always be favored." Conservative Judaism removes the burn-offerings clause from this prayer.
Yehi Ratzon Individual recitation of the Amidah traditionally ends with the Yehi Ratzon prayer for the restoration of the Temple.
The Amidah itself is said to represent liturgically the purpose of the daily korban, while the recitation of the korbanot sections fulfill the formal responsibility to perform them, in the absenteeism of the Temple.
After the weekday Torah reading, a prayer is recited for the restoration of the Temple: "May it exist the will earlier our Father who is in heaven to establish the House of our lives and to return his Shekhinah into our midst, speedily, in our days, and let us say Amen."
On each Jewish holiday, the sections in the Torah mentioning that festival's korbanot is read out loud in synagogue.

In Conservative Judaism [edit]

Conservative Judaism disavows the resumption of qorbanot. Consequent with this view, it has deleted prayers for the resumption of sacrifices from the Conservative siddur, including the forenoon study section from the sacrifices and prayers for the restoration of qorbanot in the Amidah, and diverse mentions elsewhere. Consequent with its view that priesthood and sacrificial arrangement will non be restored, Conservative Judaism has also lifted certain restrictions on kohanim, including limitations on marriage prohibiting marrying a divorced adult female or a convert. Bourgeois Judaism does, however, believe in the restoration of a Temple in some form, and in the continuation of kohanim and Levites under relaxed requirements, and has retained references to both in its prayer books. Consistent with its stress on the continuity of tradition, many Conservative synagogues take as well retained references to Shabbat and Festival qorbanot, changing all references to sacrifices into the past tense (e.1000. the Orthodox "and there we will sacrifice" is changed to "and at that place they sacrificed"). Some more liberal Conservative synagogues, however, have removed all references to sacrifices, past or nowadays, from the prayer service. The nearly recent official Bourgeois prayer volume, Sim Shalom, provides both service alternatives.

In Reform and Reconstructionist Judaism [edit]

Reform Judaism and Reconstructionist Judaism disavow all belief in a restoration of a Temple, the resumption of qorbanot, or the continuation of identified Cohens or Levites. These branches of Judaism believe that all such practices represent aboriginal practices inconsistent with the requirements of modernity, and have removed all or virtually all references to qorbanot from their prayer books.^{[ citation needed ]}

The korbanot department of prayer [edit]

A section of the morning daily Shacharit prayer is called Korbanot, and is mostly devoted to recitation of legal passages relating to the sacrifices.

In the Nusach Ashkenaz custom, this department includes the post-obit:^[45]

Korban Tamid Perpetual daily offerings: "...Fire-offering...male yearling lambs unblemished two a twenty-four hours..." based on Numbers 28:1–eight.
korban Musaf The additional offerings for Shabbat: "On the Sabbath...two male lambs...fine flour for a meal offering mixed with oil and its vino libation..." based on Numbers 28:9–10.
korban Rosh Chodesh Offer for the new month: ...2 young bulls, ane ram, seven lambs...fine flour ...mixed with olive oil...1 he goat... and its vino libation." Based on Numbers 28:11–fifteen.
Chapter 5 of Mishnah Zevachim is then read. This affiliate provides a concise overview of all the sacrifices and many of their laws. It was included in the siddur at this stage considering it discusses all the sacrifices and the sages do not dispute within information technology.
Rabbi Yishmael omer Rabbi Yishmael says: Through 13 rules is the Torah elucidated. (Introduction to the Sifra, function of the Oral Constabulary).
Yehi Ratzon (Catastrophe) The study session concludes with a prayer ("May it be thy will...) for the restoration of the Temple in Jerusalem and the resumption of sacrifices. (...that the Temple be rebuilt quickly in our days, and grant our portion in your Torah and there we shall serve you with reverence as in days of sometime and in former years. And may the grain offer of Judah and Jerusalem be pleasing to God, as in days of former and in erstwhile years.")

In a later period, some communities began to add together the post-obit (all or some of the paragraphs):

Kiyor Describing the bowl containing pure water to wash up earlier touching the korbanot (offerings), based on Exodus 30:17–21
Trumat Hadeshen Removing the ashes of the korban olah (elevation offer), based on Leviticus half dozen:1–half dozen
Ketoret (Incense offering): Exodus thirty:34–36;seven–8, as well equally a rabbinic text derived from Babylonian Talmud Kritut 6a; Jerusalem Talmud Yoma four:v; 33a.

Notes [edit]

^ Hirsch, Emil Yard.; Kohler, Kaufmann; Seligsohn, 1000.; Singer, Isidore; Lauterbach, Jacob Zallel; Jacobs, Joseph (1906). "Sacrifice". Jewish Encyclopedia.
^ Halbertal, Moshe (2012). On sacrifice (PDF). Princeton: Princeton Academy Press. p. i. ISBN9780691163307.
^ Gilders, William Thousand. (2010). "Sacrifice". Obo in Biblical Studies. doi:ten.1093/obo/9780195393361-0109.
^ "Sacrifice in Judaism". www2.kenyon.edu.
^ Rich, Tracey R. (1998–2011). "Qorbanot: Sacrifices and Offerings". Judaism 101 . Retrieved 27 August 2017.
^ Straight Dope Scientific discipline Advisory Lath (17 April 2003). "Why do Jews no longer sacrifice animals?". The Straight Dope . Retrieved 27 August 2017.
^ "Archived copy". Archived from the original on 2016-04-27. Retrieved 2015-01-29 . {{cite web}}: CS1 maint: archived copy equally title (link)
^ Diamant, Anita (2007). Choosing a Jewish Life: A Handbook for People Converting to Judaism and for Their Family and Friends. Knopf Doubleday Publishing Grouping. ISBN978-0-8052-1219-8.
^ Jenson, Robert W.; Korn, Eugene (2012). Covenant and Hope: Christian and Jewish Reflections. Wm. B. Eerdmans Publishing. ISBN978-0-8028-6704-9.
^ G. Johannes Botterweck; Helmer Ringgren; Heinz-Josef Fabry (9 January 2004). Theological Lexicon of the Old Testament. Wm. B. Eerdmans Publishing. p. 136. ISBN978-0-8028-2337-3.
^ "Klein Dictionary, קָרְבָּן". www.sefaria.org . Retrieved 2020-11-19 .
^ Judaism in biological perspective: biblical lore and Judaic practices Rick Goldberg - 2008 "The traditional etymology of korban is of a valuable object "brought about to God " (through the sacrificial act)."
^ Solomon Schechter in Understanding rabbinic Judaism, from Talmudic to modern times ed. Jacob Neusner p229 "Hence the injunction to bring a Korban (sacrifice) fifty-fifty in this case; the issue of the Korban, as its etymology (Karab) indicates, is to bring human being back to God, or rather to facilitate this approach."
^ S Zeitlin Korban The Jewish Quarterly Review, 1962 - JSTOR "Josephus, in Against Apion, who endeavored to ... Greek earth was acquainted with the Judaeans, wrote that, "The laws of the Tyrians prevent men to swear foreign oaths, among which he [Theophrastus] enumerates some others and particularly that called korban, which oath ..."
^ "Jewish Practices & Rituals: Sacrifices and Offerings (Karbanot)". Jewish Virtual Library. AICE. Retrieved 27 August 2017.
^ "SIN - JewishEncyclopedia.com". jewishencyclopedia.com.
^ Psalms 106:6; compare 1 Kings 8:47; Daniel 9:5
^ ^a ^b "Judaism 101: Qorbanot: Sacrifices and Offerings". world wide web.jewfaq.org.
^ Carasik, Michael (2009). מקראות גדולות: Leviticus. Jewish Publication Society. ISBN978-0-8276-0897-nine. , page 3 "The majority of Leviticus deals with the offerings: how they are to be made, past whom, and where, as well as the coincident rules that become along ...."
^ 1 Samuel half dozen:xiv–15
^ 1 Samuel 7:9
^ Samuel 7:17; ix:11–24
^ I Samuel 10:8; eleven:15;13:nine
^ 1 Samuel 16:2–five
^ 1 Samuel 21:1 and the following verses.
^ ii Samuel 15:12
^ Also known as Ornan; 1 Chron. 21:23–26
^ 2 Samuel 6:17–eighteen; 1 Chronicles sixteen:ii, 40
^ Encyclopaedia Judaica | 2nd edition | vol 17 | sacrifice | pg 645 | Anson Rainey
^ O'Mean solar day, Gail R.; Petersen, David L. (28 Apr 2009). Theological Bible Commentary. Westminster John Knox Printing. ISBN978-ane-61164-030-iv.
^ Baruch A. Levine In the presence of the Lord: a study of cult and some cultic terms 1974 Page 99 "The Bible gives prove of two modes of cede in ancient Israel: one) Altar sacrifices, of which at least some role was consumed by the altar fire, or was burnt every bit incense, and 2) Offerings placed before the deity and ..."
^ James Due east Smith The Pentateuch Page 392 2006 "Leviticus 23 presents in chronological social club a list of "the Lord'southward appointed feasts. ... Special offerings were presented each solar day of the feast."
^ Henry W. Soltau The Tabernacle, the Priesthood, and the Offerings- 1972
^ Martha Himmelfarb A kingdom of priests: ancestry and merit in ancient Judaism Folio v 2006 "On the other hand, P and H, the priestly sources, grant the priesthood only to descendants of Aaron, Levi's keen-grandson."
^ Alfred Edersheim The Temple -- Its Ministry building and Services "The Duties of the High-priest - Seven days before the Day of Atonement the high-priest left his ain business firm in Jerusalem, and took up his abode in his chambers in the Temple."
^
1. Not to burn anything on the Golden Altar besides incense (Exodus thirty:9)
2. To offer only unblemished animals (Leviticus 22:21)
3. Not to dedicate a blemished animal for the altar (Leviticus 22:20)
4. Not to slaughter information technology (Leviticus 22:22)
5. Not to sprinkle its blood (Leviticus 22:24)
6. Not to burn its khelev (Leviticus 22:22)
7. Not to offer a temporarily blemished animal (Deuteronomy 17:1)
8. Not to sacrifice blemished animals even if offered by non-Jews (Leviticus 22:25)
9. Not to inflict wounds upon dedicated animals (Leviticus 22:21)
10. To redeem dedicated animals which have become butterfingers (Deuteronomy 12:fifteen)
11. To offering only animals which are at least eight days old (Leviticus 22:27)
12. Non to offer animals bought with the wages of a harlot or the animal exchanged for a dog (Deuteronomy 23:19)
13. Not to burn honey or yeast on the altar (Leviticus two:11)
14. To table salt all sacrifices (Leviticus 2:13)
15. Not to omit the salt from sacrifices (Leviticus 2:13)
16. Carry out the process of the burnt offer every bit prescribed in the Torah (Leviticus 1:3)
17. Not to swallow its meat (Deuteronomy 12:17)
18. Carry out the procedure of the sin offering (Leviticus 6:18)
19. Non to swallow the meat of the inner sin offer (Leviticus 6:23)
20. Not to decapitate a fowl brought as a sin offering (Leviticus 5:8)
21. Bear out the process of the guilt offering (Leviticus vii:1)
22. The kohanim must eat the sacrificial meat in the Temple (Exodus 29:33)
23. The kohanim must non swallow the meat outside the Temple courtyard (Deuteronomy 12:17)
24. A non-kohen must not eat sacrificial meat (Exodus 29:33)
25. To follow the procedure of the peace offer (Leviticus 7:eleven)
26. Not to eat the meat of minor sacrifices before sprinkling the blood (Deuteronomy 12:17)
27. To bring repast offerings as prescribed in the Torah (Leviticus 2:1)
28. Non to put oil on the meal offerings of wrongdoers (Leviticus 5:eleven)
29. Not to put frankincense on the meal offerings of wrongdoers (Leviticus 3:11)
30. Not to swallow the meal offer of the High Priest (Leviticus 6:sixteen)
31. Not to broil a meal offer as leavened bread (Leviticus 6:10)
32. The kohanim must eat the remains of the meal offerings (Leviticus vi:9)
33. To bring all avowed and freewill offerings to the Temple on the kickoff subsequent festival (Deuteronomy 12:five-6)
34. To offering all sacrifices in the Temple (Deuteronomy 12:11)
35. To bring all sacrifices from outside Israel to the Temple (Deuteronomy 12:26)
36. Not to slaughter sacrifices outside the courtyard (of the Temple) (Leviticus 17:4)
37. Not to offer whatever sacrifices outside the courtyard (of the Temple) (Deuteronomy 12:13)
38. To offer two lambs every day (Numbers 28:three)
39. To light a fire on the altar every day (Leviticus six:half dozen)
40. Not to extinguish this fire (Leviticus 6:6)
41. To remove the ashes from the chantry every day (Leviticus half-dozen:3)
42. To burn incense every day (Exodus 30:7)
43. The Kohen Gadol must bring a meal offer every day (Leviticus six:13)
44. To bring two additional lambs as burnt offerings on Shabbat (Numbers 28:9)
45. To bring additional offerings on the New Month (Rosh Khodesh) (Numbers 28:11)
46. To bring boosted offerings on Passover (Numbers 28:19)
47. To offering the wave offering from the repast of the new wheat (Leviticus 23:10)
48. To bring additional offerings on Shavuot (Numbers 28:26)
49. To bring 2 leaves to accompany the above sacrifice (Leviticus 23:17)
50. To bring additional offerings on Rosh Hashana (Numbers 29:2)
51. To bring additional offerings on Yom Kippur (Numbers 29:8)
52. To bring additional offerings on Sukkot (Numbers 29:13)
53. To bring boosted offerings on Shmini Atzeret (Numbers 29:35)
54. Not to swallow sacrifices which have become unfit or blemished (Deuteronomy 14:iii)
55. Not to eat from sacrifices offered with improper intentions (Leviticus 7:18)
56. Not to leave sacrifices past the fourth dimension allowed for eating them (Leviticus 22:30)
57. Non to eat from that which was left over (Leviticus 19:8)
58. Not to eat from sacrifices which became impure (Leviticus 7:xix)
59. An impure person must non eat from sacrifices (Leviticus 7:20)
60. To burn the leftover sacrifices (Leviticus 7:17)
61. To burn all impure sacrifices (Leviticus 7:19)
62. To follow the [sacrificial] procedure of Yom Kippur in the sequence prescribed in Parshah Acharei Mot (After the death of Aaron'due south sons...) (Leviticus 16:iii)
63. 1 who profaned property must repay what he profaned plus a fifth and bring a sacrifice (Leviticus 5:16)
64. Not to work consecrated animals (Deuteronomy 15:19)
65. Non to shear the fleece of consecrated animals (Deuteronomy 15:19)
66. To slaughter the paschal sacrifice at the specified fourth dimension (Exodus 12:6)
67. Not to slaughter it while in possession of leaven (Exodus 23:eighteen)
68. Not to leave the fat overnight (Exodus 23:18)
69. To slaughter the second Paschal lamb (Numbers 9:11)
70. To swallow the Passover cede with matzah and marror on the night of the 15th of Nissan (Exodus 12:8)
71. To consume the second Paschal Lamb on the night of the 15th of Iyar (Numbers 9:11)
72. Not to eat the Paschal meat raw or boiled (Exodus 12:9)
73. Not to take the Paschal meat from the confines of the group (Exodus 12:46)
74. An apostate must non eat from it (Exodus 12:43)
75. A permanent or temporary hired worker must not eat from it (Exodus 12:45)
76. An uncircumcised male must not swallow from it (Exodus 12:48)
77. Not to break any bones from the paschal offering (Exodus 12:46)
78. Not to suspension any basic from the second paschal offering (Numbers ix:12)
79. Not to leave whatsoever meat from the Paschal offering over until morning (Exodus 12:10)
80. Not to exit the 2nd Paschal meat over until morning (Numbers 9:12)
81. Non to get out the meat of the holiday offer of the 14th until the 16th (Deuteronomy sixteen:4)
82. To celebrate on Passover, Shavuot, and Sukkot at the Temple (bring a peace offering) (Exodus 23:14)
83. To rejoice on these three Festivals (bring a peace offering) (Deuteronomy sixteen:xiv)
84. Not to appear at the Temple without offerings (Deuteronomy 16:16)
85. Not to refrain from rejoicing with, and giving gifts to, the Levites (Deuteronomy 12:19)
86. The kohanim must not consume unblemished firstborn animals outside Jerusalem (Deuteronomy 12:17)
87. Every person must bring a sin offering for his transgression (Leviticus 4:27)
88. Bring an asham talui when uncertain of guilt (Leviticus five:17-eighteen)
89. Bring an asham vadai when guilt is ascertained (Leviticus 5:25)
90. Bring an oleh v'yored offering (if the person is wealthy, an animal; if poor, a bird or repast offering) (Leviticus 5:7-eleven)
91. The Sanhedrin must bring an offering when it rules in error (Leviticus four:13)
92. A woman who had a running issue (unnatural menstrual menstruum) must bring an offering after she goes to the ritual bathroom (Leviticus 15:28-29)
93. A woman who gave birth must bring an offering afterward she goes to the bathroom (Leviticus 12:half-dozen)
94. A man who had a running upshot (unnatural semen flow) must bring an offering after he goes to the bath (Leviticus 15:13-fourteen)
95. A metzora (a person with tzaraas) must bring an offering after going to the Mikveh (Leviticus 14:10)
96. Not to substitute another beast for ane set apart for sacrifice (temurah) (Leviticus 27:10)
97. The new fauna, in addition to the substituted one, retains consecration (Leviticus 27:10)
98. Not to change consecrated animals from one blazon of offering to some other (Leviticus 27:26)
99. Deport out the procedure of the red heifer (Numbers 19:ii)
100. Comport out the laws of the sprinkling water (Numbers 19:21)
101. Suspension the neck of a calf by the river valley following an unsolved murder (Deuteronomy 21:four)
^ Book III, Chapter 32. Translated by M. Friedlander, 1904, The Guide for the Perplexed, Dover Publications, 1956 edition
^ Klein, Reuven Chaim (2021). Weaning Away from Idolatry: Maimonides on the Purpose of Ritual Sacrifices", Religions 12:five.
^ Kahn, Ari (2019). Explorations Expanded: Sefer Bereishit. Kodesh Press. ISBN978-1947857292.
^ Dubov, Nissan Dovid. "Jewish Meditation". Chabad-Lubavitch Media Center. Retrieved 2006-08-17 .
^ Avot of Rabbi Nathan 4:5
^ Babylonian Talmud, Sukkah 49
^ Talmud Berachot 3a
^ Isaiah 56:vii
^ These are the but sections that appear in original Nusach Ashkenaz, run across for case the siddur of Rav Eliya Bochur from the 16th century.

References [edit]

Bleich, J. David. "A Review of Halakhic Literature Pertaining to the Reinstitution of the Sacrificial Order." Tradition 9 (1967): 103–24.
Myers, Jody Elizabeth. "Attitudes Towards a Resumption of Sacrificial Worship in the Nineteenth Century." Modern Judaism 7, no. 1 (1987): 29–49.
Ticker, Jay. The Axis of Sacrifices as an Answer to Reform in the Thought of Zvi Hirsch Kalischer. Vol. xv, Working Papers in Yiddish and East European Studies, 1975

External links [edit]

Jewish Encyclopedia.com comprehensive article on the sacrifices
Sacrifice Handbook: detailed descriptions of the Torah'southward system of Korbanot (in Hebrew)
Topical alphabetize of Talmud passages on Temple sacrifices

sowellpannour.blogspot.com

Source: https://en.wikipedia.org/wiki/Korban