Why does God have sacrifices, the showbread, and the lighting of candles?

For us, sacrifices of innocent animals that are clearly not related to us? For us, bread that we don't eat?
For us, candles for beauty?

According to this logic, I don't understand what these three commandments are about. Do you understand tefillin? And tzitzit? And forbidden foods? And impurity and purity? How does it benefit or harm us? There are some spiritual implications, and these three also probably contribute to them.
By the way, in these three we can even understand the benefit that is intended: it seems that it is about shaping our relationship with God.

I honestly don't understand what the 'spiritual implications' are. You mean the spirit of the air? And what is the design of a connection with God in the slaughter of innocent animals that are compared in their innocence to babies?

I notice that when Rabbi Michi does not have rational and intelligent answers, he answers with a question and runs away from an answer. You must understand that a rabbi does not have the ability to choose freely. His calling is to be a rabbi and as such he cannot give heretical answers even if in his heart he thinks so.

Noam.
From experience, this won't help get an answer out of him either. .

What is the question though? We assume there is a higher purpose for the commandments even if we don't know what it is, or whatever casual human explanations there are. It's a good thing he didn't ask about the multiple creation stories in Genesis or how King David sinned with Bathsheba.

In the 1st of Av, 5771

Lt. – Shalom Rav,

The repetition of the creation story in Genesis expresses the two roles of man in the world, the role of the shepherd and the role of the farmer. The plant mentioned in Chapter 1 is the natural forest that grows without the assistance of man. Man is supposed to be the leader of the animal world.

In contrast, in Chapter 2, it is about planting the garden, cultivated agriculture. Man is also given the role of working the land and maintaining it, the role of the farmer (and accordingly, there is a difference in the role of the woman. In Chapter 1, man and woman are equal in leading the animal world, but in working the land, man is dominant, and the woman is a ‘helper’).

In Chapter 3, Each of Adam and Eve's children takes on one of the roles, and both present to their Creator as a token of gratitude the fruits of their labor, the shepherd the firstborn of his flock and the farmer the fruits of his land. To express their awareness that it was not only their "power and strength of hand" that brought them to success, but also the help they received from their Creator, without whom they would not have succeeded.

And so for generations, the adept offers to his God some of the sheep and cattle he grazed, as well as some of the grain, wine, and yitzhar he raised, to express his gratitude to his Creator, whose help and care enabled man to succeed in his labor.

With blessings, Sh”t

Chen Chen Sh”t. And I only meant to tease the questioner and his fellow man, who must know the familiar answers (also here) and are surprised that there is no cooking after cooking in raising gra.

If in chapter 1, man reveals his power as a shepherd of the living, and in chapter 2, man reveals his power as a bearer of fruit from the earth, then in chapter 3, man reveals his ability to recreate himself. To stand before God and acknowledge his terrible failure and recreate himself through correction and repentance.

Cain teaches this, and David teaches this. Here, sacrifice will be of no avail, ‘for you do not desire sacrifice, and you do not accept burnt offerings’, here man sacrifices himself, humbles his pride and acknowledges his failure, and this is his most magnificent sacrifice, ‘the sacrifices of God are a broken spirit, a heart broken and contrite, God will not despise’.

With blessings, Shࢭz

T.

‘We assume that there is a higher purpose for the commandments even if we don't know what it is’. Your answer, in other words, is this: אנהרנטנהנהנהנהנרטנה. Regarding the M”n, he did not choose to answer as he said there. The problem is that I return to this point, because they support the return of the sacrifices or are neutral. And what do you care? After all, you are not the animal that is led to a cruel sacrifice like no other. If there is some god who desires this, I am a Negro and a tiger without any qualms. And anyone who supports this in our time urgently needs treatment.

I don't agree that the answers are equal.

As a fighter for justice, I would prefer slightly more relevant issues such as using the virus for food, for experiments, for shoes, for cosmetics, for slavery, etc., etc. By the way, regarding the future of the victims, I honestly assume that they will not return, even if I don't currently know the exact halakhic mechanism that they will use to avoid them (if they managed to easily move the renewal of the Tekhelet aside, let alone renew the victims). Therefore, in my opinion, you are not a fighter for justice, although I do believe that the issue is bubbling up in you. Rather, like an Israeli soldier who went out to attack Jordan in the Second Lebanon War (which is a fairly hostile country, but there is nothing burning at the moment).

In addition, I have come to the dismal conclusion that for most people (like me, for example) the most effective way to try to convince groups of something is by outsourcing. You will earn money, donate to non-profit organizations that work on the issue or to expert propagandists. More economical (time is money) and more effective.

Did you ever see me write that I am a fighter for justice? I am what I am. I write because people write and I speak because people speak and maybe tomorrow I will die too. Here they write about Judaism and I write accordingly. Elsewhere I will write differently. Your parable is wrong, do you really want me to explain to you why? Because you will automatically become a people of the land. Did I try to convince you? Did I ask you for advice on how and what to do? What's more, I was part of everything behind the scenes that you write about here. Did you see what it is? I didn't waste time.

In the month of Av 5771

Lt’ – Shalom Rav,

It must be assumed that when the Temple is built – all ten tribes will return and then tens of millions of Pathans from Afghanistan will return to Judaism and they will constitute the vast majority of the Jewish people, and they will have no problem with offering sacrifices.

For the negligible minority of Jews who have adapted to Western culture, there will be a simple solution, to bring offerings from plants. The only sacrifice that a person must bring is the Passover sacrifice, as well as thanksgiving sacrifices for salvation from danger and a sin offering for sin. Then the Western ‘connoisseurs of knowledge’ will have to be doubly careful not to fall into sin, and the coming of Zion will bring a redeemer. 🙂

With the blessing of ‘Arava HaÙ Offering of Judah and Jerusalem, Sh’t

To the L”C.

If victims are so important to you, maybe you would volunteer to be a victim? It makes more sense, you atone for yourself.

In the year of the Lord, 5752,

No, – Shalom Rav,

Indeed, the author of the book of education explained that the sacrifice of the sacrifice comes to inspire man to sacrifice his ‘animal soul’, to dedicate his powers and abilities to the Most High, and to sacrifice, when necessary, his natural desires for the sake of lofty values.

And as the sages demanded in the verse: ‘A sacrifice of thanksgiving will honor me and there I will show you the way in the name of God’, for the one who sacrifices his inclinations and gives thanks for his failures, and for God, a careful eye will be kept on his ways. For one who knows how to overcome even natural inclinations in times of need – The one who is worthy and sees in the salvation of God.

With blessings, Jim-John Halevi Corbin

By the way, the dedication of the Levites to the service of the Lord was done by the waving of the Levites by the Israelites laying their hands on them and Aaron the priest waving them as an offering to the Lord. As the Maimonides explained at the end of the Laws of Shemitah and Jubilation, not only the tribe of Levi, not every person who has separated himself from his mind to work in the service of the Lord, for this is consecrated to the Lord and merits to be his portion and inheritance.

Paragraph 2, line 2
… And on the ’name’, who keeps a careful eye on his ways. He who knows…

A., can you explain why my parable is wrong? (I want to)

To the S.

So please, let them sacrifice themselves. Let them not use those animals that are not clearly related to them. This is pure evil. Regarding the rest of what you wrote – I went through this path and did not see God's salvation. I went to the S.A. where I saw a blessing.

T.

Because it is in their canon. In prayers, in study, in longing as part of redemption. How do you expect the consciousness on which it is based to change?

?

A.
Do you think that even without a “redemption” (which you think there won't be) they will renew the sacrifices after 2000 years?
Now I think that perhaps you are saying that the current consciousness is making religious people immoral and therefore they are also generally less sensitive to suffering, and if they say that they do not renew the sacrifices, it will also make them generally behave differently. Is this your intention (explaining why you are returning to this point)? Or proof against the existence of God and His goodness (less explaining why you are returning to this point, although I did not try to convince anyone but only to wonder, wondering unnecessarily in retrospect, what is the point of repetition)?

Yes. I saw a blessing in connecting with the hereafter.

T.

That's exactly the point. It doesn't matter what's going to happen and how unlikely it is in the future, but the very consciousness. You can choose to see it from here and from there – that's it. What's the point of going back? Internalization. Habit becomes a rule and second nature in a person and it has to be broken.

Is the problem consciousness itself or its practical implications in the present?

We were like that.

Can you explain?

Really don't understand what needs to be explained? I trusted your words. This consciousness has implications for the attitude towards animals in the present. Simple logic.

Here you have a living example before your eyes - the one mentioned here. Which is even more puzzling after the harsh attitude of the prophets towards the sacrifices.

(Okay. In my language, this is the side where the problem is in the consequences and not in actually holding the opinion as an impure personality flaw)

On the Fifth Fast of the Year 5771

Already in the story of Cain and Abel, it is explained that the acceptance of the sacrifice by God depends on the purity of the hands of the one bringing the sacrifice, and therefore God explains to Cain what the fundamental condition is for God to accept his sacrifice: ‘If you do well,’.

And so Isaiah, when rebuking the people for their evil deeds (in chapter 1), makes it clear to them that in such a situation ‘Why do you bring me so many sacrifices?’ God will say. God does not accept either the sacrifices or the prayer without the correction of the deeds ‘Wash them, be purified …Cease from evil, learn well, seek justice…’

But in chapter 5, Isaiah makes it clear that when moral and religious correction comes, then prayer and sacrifices will be accepted willingly, and you will bring them to my holy mountain and rejoice in my house of prayer, their burnt offerings and their sacrifices will be acceptable on my altar, for my house will be called a house of prayer for all peoples. And in Psalm 6: All the flocks of Kedar will be gathered to you, the rams of the prophets will serve you, they will offer willingly on my altar, and I will adorn my glorious house.

David also explains in Psalm 5 the transformation that repentance creates. When sin lies upon a person, “For you do not desire sacrifice and offering, and you do not delight in burnt offerings.” But after repentance, in which a person offers to the Lord, The brokenness of his heart ‘The sacrifices of God are a broken spirit, a heart broken and contrite, God will not despise’ – Then the will of God returns to him, as it is written: ‘Then you will desire the sacrifices of righteousness, burnt offerings, and whole burnt offerings; then bulls will be offered on your altar’.

With the blessing ‘Return us, O God; to you, and we will return to the new day as of old’, שאלהים

And in Jeremiah chapter 17:

‘And it shall come to pass, if ye will hearken unto me, to bring no burden in through the gates of this city on the sabbath day, and to hallow the sabbath day, to do no work therein – And there shall come in through the gates of this city kings and princes that sit upon the throne of David… And this city shall dwell for ever, and they shall come from the cities of Judah, and from the places round about Jerusalem, and from the land of Benjamin, and from the lowland, and from the hill country, and from the south, bringing burnt offerings, and meat offerings, and sacrifices, and frankincense, and bringing thanksgiving into the house of the Lord ”.

Amen, in our days so be it!

All the prophets came out against the sacrifices in the strongest terms.

‘Do not trust in lying words, saying, The temple of the Lord; The temple of the Lord; The temple of the Lord; If it is good, amend your ways and your doings; If it is good, execute judgment between a man and his neighbor; Do not oppress the stranger, the fatherless, and the widow; Do not shed innocent blood in this place’ [Jeremiah 7:4-7]

‘The thief has murdered, committed adultery, and sworn falsely… And you have come and stood before me in this house, which is called by my name, and you have said, We have been delivered, that you may do all these abominations. Was this house, which is called by my name, a den of robbers in your eyes?’ [Jeremiah 9-11]

‘Does God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot satisfy you. ’ [1 Kings 8-27]

‘If I were hungry, would I not tell you that the earth is mine, and I would eat the flesh of the mighty, and drink the blood of the mighty? Offer a sacrifice of thanksgiving to God, and pay to the Most High your vows. ’ [Psalms 51-14]

‘I hate, I abhor your feasts, and I will not smell your feasts. For if you offer me a burnt offering, I will not be satisfied with your reproofs, and I will not look upon your sight. Take away from me the multitude of your songs, and I will not hear the music of your harps. ’ [Amos 52-23]

‘Have I brought you up with burnt offerings of calves a year old? Will you satisfy me with thousands of rams, with ten thousand rivers of oil? Have I given you the firstfruits of my transgressions, the fruit of my belly, the sin of my soul? Tell me, O man, what is good, and what does the Lord require of you, but to do justice, and to love kindness, and to walk humbly with your God. [Micah 6:6-8]

Why do you offer me many sacrifices? I am satisfied with burnt offerings of rams and the fat of fatlings. But I do not desire the blood of bulls, lambs, and goats. For you come to see the face of him who has required this at your hand, who has trampled my steps. You will not bring a vain offering. The incense of detestable things is an abomination to me. [Isaiah 1:11-13]

Your sacrifices are not pleasing to me, and your sacrifices are not acceptable to me. [Jeremiah 6:20]

For I desire kindness, not sacrifice; and the knowledge of God is exalted. [Hosea 6:6]

And so on. The verses speak for themselves to any wise person.

With the blessing, "Return us, O Lord, to You, and we will return. Do not renew our days as before."

[Sh”ts, to complete the correspondence with the list brought by A. Amos, Hosea and Micah remained.
Amos complained that they went to work in a way that had no standards at all “and bring in the morning your sacrifice for three days from your tithes, and the incense of leavened thanksgiving”, and we do not hear anything at all. Hosea criticized the fleshly lust of the priests as the sons of Eli “they will eat the sin of my people and bear their iniquity” and the simplicity that the sin itself is good and only here is there an abuse. Micah did not say it himself, but Jeremiah also said (as you brought) and he holds himself in one association with the hereditary Micah who ”prophesied in the days of Hezekiah king of Judah” And how can there be a dispute in prophecy (Micah also uses an adaptation of Isaiah's words about the mountain of the house of the Lord on the top of the mountains, meaning he held himself out as a member of Isaiah's house of instruction, and Isaiah said (as you have stated. And it should be added that the first also spoke about an altar to the Lord in the land of Egypt)).]