“Speak to Bnai Yisrael and say to them the following: When a person from among you offers a sacrifice to Hashem, if it is an animal sacrifice, it should be taken from the cattle or the flocks of sheep or goats.” (VaYikra 1:2)
This passage introduces the Torah’s discussion of sacrifices.
The asham sacrifice – a guilt offering-was brought by a person who had sinned by committing robbery or fraud. The guilty person had to give back the stolen item plus an additional one fifth of its value and then sacrifice an animal or give the equivalent in money. Depending on the financial means and social status of the individual, female sheep or goat, birds or choice flour could also be sacrificed. An asham for one of the leaders of the people consisted of a male kid or lamb. When an animal was sacrificed, the blood would be daubed on the horns of the burnt offering altar.
Rabbi Saul Oresky comments: ‘The asham sacrifice raised concerns among the prophets who thought a person might commit a deliberate wrong and then offer a sacrifice to square the account. They felt that this kind of offering was superficial and did not lead the people to change their behavior or to be close to God. Both Isaiah and Jeremiah condemned the people for offering sacrifices while continuing to behave wickedly.’
There is a remarkable parallel to the development of sacrifices. Rabbi Bernie Fox explains: ‘Maimonides discusses the mitzvah of prayer in his Mishne Torah. He explains that, according to the Torah, we are required to pray every day. The Torah does not establish a set number of prayers for each day. Neither is there a specified text. Each person is free to pray once, or numerous times each day. Each individual’s prayers are a personal expression of one’s own feelings.
Originally, the mitzvah was observed in the manner prescribed by the Torah. However, after the destruction of the first Temple and the subsequent exile, a problem arose. The majority of the nation was no longer fluent in Hebrew the sacred language. Hebrew was replaced by a variety of languages. Most were unable to effectively express themselves in appropriate prayers. Ezra and his court intervened. They ordained that we should pray three times each day. They also established a specific text for the prayers. In short, prayer was transformed. Originally, it was a personal expression. Ezra created structure and regulation…Ezra’s reformulation of prayer did not detract from the mitzvah. Instead, the mitzvah was enhanced. Ezra made prayer more accessible to the average person. He also added structure and regulation. This addition enhances the element of devotion in prayer. The supplicant, through adhering to these laws, demonstrates submission to the Almighty’s will. Through Ezra, prayer more closely models the concept of Divine service expressed in sacrificial service.’
