An Unfortunate Misunderstanding
And Hashem spoke to Moshe, saying: Speak to Aharon and say to him, "When you light the lamps, the seven lamps shall cast their light toward the face of the Menorah." (Sefer BeMidbar 8:1-2)
I. The conclusion of the laws of the laws of the Tabernacle
In the opening passages of Parshat Beha’alotecha Hashem directs Moshe to instruct Aharon in the lighting of the Menorah – the candelabra – of the Tabernacle. The Sages and commentators discuss the placement of this material at this point in Sefer BeMidbar. Rashi suggests that these passages are related to the preceding material. In the previous parasha, the Torah describes the offerings brought by the leaders of the shevatim – the tribes of Israel – to dedicate the Tabernacle. Aharon was disappointed that he and the tribe of Leyve could not participate in these offerings. Hashem instructed Moshe to direct Aharon in the lighting of the Menorah. Hashem’s message was that Aharon’s participation in the Mishcan – the Tabernacle – was more significant and substantial than these offering brought by the leaders of the tribes. He and his descendants would light the Menorah each day.[1]
Ramban – Nachmanides – objects to Rashi’s comments. He points out that if Hashem’s intention was to console Aharon, He should have noted that Aharon and his family are entrusted with all aspects of the service in the Mishcan.
Ramban offers an alternative explanation for the placement of these passages at the opening of the parasha. He explains that Sefer VaYikra is devoted to discussion of the sacrifices and service performed in the Mishcan. This discussion is completed in Sefer BeMidbar with the opening passages of our parasha.[2] Ramban maintains that this discussion of the Menorah’s lighting is an appropriate closing for the Torah’s treatment of the Mishcan. He does not explain why it is a suitable conclusion.
The reason it is fitting emerges from understanding the overall organization of the Torah’s treatment of the Mishcan. Most of the Torah’s discussion of the sacrifices and service performed in the Mishcan is contained in Sefer VaYikra. However, the discussion begins in Sefer Shemot. There, the Torah makes its first reference to the service performed in the Mishcan. That reference is to the kindling of the lights in the Mishcan.
Apparently, according to Ramban, the Torah ends its discussion of the service in the Mishcan with a reference to the kindling of the Menorah because it opened its discussion with a reference to this element of the service. In other words, the Torah opens and ends its discussion of the service with reference to the same element. In this manner it brackets the discussion within references to the Menorah.
II. Rambam’s position on sacrifices
At the conclusion of the Torah’s discussion of the Mishcan, its sacrifices, and service, it is appropriate to reflect on this material and to correct an unfortunate misunderstanding. Rambam – Maimonides – makes an amazing statement regarding the sacrifices and service in the Mishcan:
(T)he custom which was in those days general among all men, and the general mode of worship in which the Israelites were brought up, consisted in sacrificing animals in those temples which contained certain images, to bow down to those images, and to burn incense before them…
It was in accordance with the wisdom and plan of G-d, as displayed in the whole Creation, that He did not command us to give up and to discontinue all these manners of service; for to obey such a commandment it would have been contrary to the nature of man, who generally cleaves to that to which he is used…
For this reason, G-d allowed these kinds of service to continue; He transferred to His service which had formerly served as a worship of created beings, and of things imaginary and unreal, and commanded us to serve Him in the same manner… He has forbidden to do any of these things to any other being…
By this Divine plan it was effected that the traces of idolatry were blotted out, and the truly great principle of our faith, the Existence and Unity of God, was firmly established; this result was thus obtained without deterring or confusing the minds of the people by the abolition of the service to which they were accustomed and which alone was familiar to them…[3]
In these comments Rambam explains that Hashem commanded us to offer sacrifices because this was the mode of service that was familiar to the Jewish people who emerged from Egypt. Divine service adopted the accepted mode of worship and restructured it. Through reformatting sacrificial service and stripping it of its idolatrous elements, the Torah transformed the nation from pagans into servants of the true G-d.
III. Interpretation of Rambam’s position
Some understand Rambam to suggest that the sacrificial service incorporated into the Torah is the obsolete residue of a primitive period of human development. The commandments regarding sacrifices are inherently meaningless but were an unfortunate necessity. This interpretation of Rambam leads to consternation. The Bait HaMikdash – the Sacred Temple – will be rebuilt and we will resume to offer the sacrifices described in the Torah. How can we – an enlightened people – return to practices based upon the notions of an ancient and primitive people![4]
IV. The wisdom of the laws of sacrifices
This interpretation of Rambam’s position is oversimplified and implausible. First, the Sages devoted volumes of the Talmud to the laws of sacrifices. Countless pages of commentary have been written on these volumes. The enormous attention given to the laws governing the commandments of sacrifices by our greatest scholars can only reflect the immense wisdom that they contain. It is impossible that Rambam ignored this huge collection of material and concluded that sacrificial service is nothing more than the backwaters of primitive humanity.
Second, Rambam himself clearly upholds the importance of sacrifices. A significant portion of his own Mishne Torah – his code of Torah law – is devoted to the laws governing sacrificial service. Even a cursory survey of this material indicates Rambam’s tremendous respect for this area of the Torah – no less than he had for the laws of Torah study and other fundamental areas of Torah law.
V. The reason for sacrifices and the wisdom of their laws
Understanding Rambam’s comments on sacrifices requires consideration of two issues. First, one must acknowledge that the wisdom embodied in an object’s or entity’s design is not necessarily related to the reason for its development. An example illustrates this principle. An insulin pump provides a diabetic with a constant supply of insulin and additional insulin before meals. It computes the amount of insulin that the person requires based upon blood sugar levels and the amount of carbohydrate the person plans to consume. It even considers the amount of insulin already in the person’s system. The insulin pump, consisting of a computer that makes the calculations and a mechanical system that precisely delivers the insulin, is smaller than a deck of cards. It is an amazing piece of technology. However, this wonderous invention is required only because a person has diabetes. In other words, even though the pump is needed in response to a failing or imperfection in the diabetic’s health, it embodies wonderous wisdom and design.
Similarly, Rambam suggests that sacrifices were required because of our ancestors’ state of religious development. This does not, in any manner, suggest that these mitzvot are primitive or any less profound in their formulation than the other commandments of the Torah.
In fact, there is reason to suspect that these laws are even more profound that those governing other mitzvot. Idolatry is an expression of ignorance and the influence of instinct upon one’s conception of religious service. The most effective antidote for ignorance and the influences of instinct is wisdom. In order to elevate the concept of Divine service, it is essential to embody it in a system of thought. This demands that the worshiper approach service from a thinking perspective and not treat service as an instinctual expression.
VI. Is sacrificial service obsolete?
Yet, one may object. True, the commandments concerning the sacrifices embody the wisdom that prevails throughout the Torah. However, these mitzvot respond to attitudes that are not relevant to a more enlightened people. They should not be observed in the rebuild Bait HaMikdash. After all, despite the ingenuity embodied in an insulin pump, no person who does not have diabetes would chose to use one![5]
VII. Endowing sacrifices with meaning
This objection requires consideration of a second issue. An activity that is initially adopted out of necessity can become transformed into a meaningful engagement. Again, an illustration will be helpful.
A person is told by his doctor that he must abandon his sedentary lifestyle and become more active. Obedient to the directive of his doctor, the person begins to take a long walk every day – and hates every moment of the ordeal. Out of desperation the person joins a gym and hires a trainer. The trainer quickly appreciates his client’s attitude to physical exertion. He considers how he might overcome this deeply rooted attitude. He develops a plan and works with his client to implement the regimen. With time, the client, who hated any form of physical exertion, begins to enjoy his daily work-out. He even looks forward to it.
This person was forced into an exercise program because of health issues. As long as exercise was something he endured to maintain his health, he hated the experience. His trainer devised a program that could be rewarding and enjoyable. This program was embraced with enthusiasm.
Rambam is explaining that sacrificial service was necessary because of the attitudes of our ancestors. Hashem responded to these attitudes by creating a program of sacrificial service. This does not mean that His response was limited to the objective of responding to ancient attitudes. Like the trainer in our illustration, Hashem created a program designed to engage the practitioner. He created program in which one can discover meaning.
VIII. Unfortunate misunderstandings
Misunderstanding Rambam’s position obscures a profound message. Rambam is explaining that in creating the Torah, Hashem considered our weaknesses and failings. He did not charge us to pursue the unattainable. He considered our capacities and limits and provided us with a program for spiritual advancement that responds to us with our shortcomings.
This is a fundamentally important insight. One of the obstacles that we often encounter in attempting to advance our observance is the feeling that a higher or more consistent mode of observance is beyond our personal reach. In his discussion of sacrifices, Rambam is proving that this is not true. Hashem did not create a system demanding an impossible degree of righteousness. The case of sacrifices proves that Hashem took into account our shortcomings and created the Torah’s program with accommodation for our deficiencies. We can advance the quality of our observance if we make the commitment.
[1] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer BeMidbar 8:2.
[2] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer BeMidbar 8:2.
[3] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Moreh Nevuchim, volume 3, chapter 32.
[4] Another objection to Rambam’s position is an outgrowth of our contemporary attitude of compassion for animals. The Torah, to an extent, embodies these values. It prohibits abuse of animals and requires that proper care be provided for domestic animals. However, the Torah’s attitude differs significantly from this contemporary perspective. The Torah proposes a biological hierarchy. Humanity places above animals in this hierarchy and animals serve humanity. Therefore, there is no prohibition against consumption of meat or the exploitation of animals for the benefit of humanity. Discussion of the Torah’s attitude and its conflict with our contemporary perspective is beyond the scope of this presentation.
[5] This issue can be resolved on a technical basis. The mitzvot of the Torah were given for all generations. Sacrificial service was incorporated into the Torah’s system of mitzvot. This sanctioned sacrificial service for all generations.