In the preceding weeks we have examined the construction of the Mishkan that concludes the book of Shemot in light of the teachings of Ramchal. The book of Vayikra begins by introducing the korbanot, giving a definite purpose to the Mishkan. This sets the stage for a famous and momentous debate between the Ramban and the Rambam on the purpose of korbanot.
In order to understand the Rambam’s position, it is important to put it in context. According to the view of the Rambam concerning idolatry, as presented in Sefer HaMadah, human beings originally understood that G-d was creator and master of all, but they developed symbols to aid them in interfacing with Him. Eventually they lost sight of the true source of power and came to worship the symbols. For the Rambam, much of the process of redemption and elevation of Israel is a deliberate program to shed the benighted superstitions and intellectual errors of past generations and prepare human consciousness for acceptance of the Divine. As he teaches in the Guide to the Perplexed, many mitzvot have the purpose of advancing this spiritual and cognitive growth. Sometimes, because of the low spiritual state of Israel going out of bondage, there are intermediate steps in order for growth to be achieved. The Rambam understands the sacrificial rite in this spirit. He sees the korbanot as serving a practical purpose in weaning Israel off of the idolatrous customs of primitive civilizations.
The Ramban, on the other hand, sees the korbanot as an end in themselves with a constructive purpose. He brings several sources from the Torah to validate this stance and raises serious questions about the Rambam’s approach. He launches his discussion from the Torah’s statement (Vayikra 1:9), “A flaming [or burnt] offering to make a pleasing smell for Hashem.” For the Rambam, this would be outright nonsense if taken literally; of course Hashem doesn’t smell things – He is non-corporeal! It’s no wonder that Rambam seeks to rationalize this construct. But the Ramban reminds us that Noach brought sacrifices pleasing to G-d long before there were ancient idolatrous civilizations. Bilaam, on the other hand, also brought offerings – to G-d – and certainly had no intention of opposing idolatry. The Ramban says that the human being, in reflecting upon his own shortcomings, wishes to sacrifice himself. Hashem provides the korbanot as an opportunity to perform this act on an animal proxy. The flaying, the dismemberment, the burning – all symbolic acts of self-immolation by the penitent human. And it is this self-sacrifice that is pleasing to Hashem.
The Ramban further teaches that there is a secret encoded in the giving of the korbanot, citing Sifri (143) and Menachot (110a): Every time Israel is commanded to bring korbanot, it is through the four-letter name of Hashem (YHWH) and no other. This teaches us that when we perform the service correctly, we align ourselves perfectly with His will as creator and master of all, and in doing so we make ourselves pleasing to Him.
