Understanding sacrifice.

One of the most difficult elements of the Torah and the way of life it prescribes

is the phenomenon of animal sacrifices and for obvious reasons.

First, Jews and Judaism have survived without them for almost 2,000 years.

Secondly, virtually all the prophets were critical of them. Not least

Jeremiah in this week's half-tara. None of the prophets sought to abolish sacrifices,

but they were severely critical of those who offered them while at the same time oppressing

or exploiting their fellow human beings. What disturbed them, what disturbed God in whose name they

spoke, was that evidently some people thought of sacrifices as a kind of bribe. If we make a generous

enough gift to God, then he may overlook our crimes and misdemeanors. This is an idea radically

incompatible with Judaism. Then again,

along with monarchy sacrifices were among the least distinctive features of Judaism in ancient

times. Every ancient religion in those days, every cult and sect had its altars and sacrifices.

Finally, it remains remarkable how simply and smoothly the sages were able to construct substitutes for sacrifice, three in particular,

prayer, study and siddaka.

Prayer, particularly Shachrit Minha and Musaf,

took the place of the regular offerings.

One who studies the laws of sacrifices is as if he had brought a sacrifice,

and one who gives to Sadaka to charity brings, as it were, a financial sacrifice,

acknowledging that all we have we owe to God.

So though we pray daily for the rebuilding of the

temple and the restoration of sacrifices, the principle of sacrifice itself remains hard to understand.

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