View source for Korban

{{short description|Sacrificial offering in Judaism}}
{{other uses|Korban (name)}}
{{distinguish|text=[[Qurban]], a cognate word that refers to animal sacrifice in Islam}}
{{distinguish|text=[[Karbon (disambiguation)|Karbon]]}}
{{redirect|Karban|the village in Iran|Karband}}
{{italic title}}
[[File:High Priest Offering Sacrifice of a Goat.jpg|thumb|The High Priest offers the sacrifice of a goat performing ''korban'']]
{{Judaism}}
In [[Judaism]], the '''{{transliteration|hbo|korban}}''' ({{langx|hbo|{{Script/Hebrew|קָרְבָּן}}|qorbān|label=none}}), also spelled '''{{transliteration|hbo|qorban}}''' or '''{{transliteration|hbo|corban}}''', is any of a variety of [[Sacrifice|sacrificial offerings]] described and commanded in the [[Torah]]. The plural form is '''{{transliteration|hbo|korbanot}}''', '''{{transliteration|hbo|korbanoth}}''', or '''{{transliteration|hbo|korbanos}}'''.

The term {{transliteration|hbo|korban}} primarily refers to sacrificial offerings given by humans to God to show homage, win favor, or secure pardon.<ref name="jewishencyclopedia">{{cite encyclopedia |last1=Hirsch |first1=Emil G. |last2=Kohler |first2=Kaufmann |last3=Seligsohn |first3=M. |last4=Singer |first4=Isidore |last5=Lauterbach |first5=Jacob Zallel |last6=Jacobs |first6=Joseph |encyclopedia=Jewish Encyclopedia |title=Sacrifice |url=http://www.jewishencyclopedia.com/articles/12984-sacrifice |year=1906}}</ref> The object sacrificed was usually an animal that was ritually slaughtered and then transferred from the human to the divine realm by being burned upon an altar.<ref name="Halbertal2012">{{cite book |last1=Halbertal |first1=Moshe |title=On sacrifice |date=2012 |publisher=Princeton University Press |location=Princeton |isbn=9780691163307 |page=1 |url=http://assets.press.princeton.edu/chapters/i9731.pdf}}</ref><ref>{{cite journal |last1=Gilders |first1=William K. |title=Sacrifice |journal=Obo in Biblical Studies |date=2010 |doi=10.1093/obo/9780195393361-0109 |url=https://www.oxfordbibliographies.com/view/document/obo-9780195393361/obo-9780195393361-0109.xml |language=en|url-access=subscription }}</ref><ref>{{cite web |title=Sacrifice in Judaism |url=https://www2.kenyon.edu/Depts/Religion/Projects/Reln91/Sacrifice/sacpage2.htm |website=www2.kenyon.edu}}</ref> Other sacrifices included [[grain offering]]s, which were made from flour and oil instead of meat.<ref>cf. {{Bibleverse|Leviticus|6:7-11|HE}}</ref>

After the [[destruction of the Second Temple]], sacrifices were prohibited because there was no longer a [[Temple in Jerusalem|Temple]] in which to offer them—the only location permitted by ''[[Halakha]]'' and [[biblical law]] for sacrifices. The offering of sacrifices was briefly reinstated during the [[Jewish–Roman wars]] of the second century CE.<ref name="jewfaq.org">{{cite web |url=http://www.jewfaq.org/qorbanot.htm |title=Qorbanot: Sacrifices and Offerings |last=Rich |first=Tracey R. |date=1998–2011 |website=Judaism 101 |access-date=27 August 2017 }}</ref><ref name="straightdope.com">{{cite web |url=http://www.straightdope.com/columns/read/2091/why-do-jews-no-longer-sacrifice-animals |title=Why do Jews no longer sacrifice animals? |author=Straight Dope Science Advisory Board |date=17 April 2003 |website=The Straight Dope |access-date=27 August 2017 }}</ref>

When sacrifices were offered by the [[Israelites]] and, later, [[Second Temple Judaism|early Jews]], they were offered as a fulfillment of the ''[[mitzvot]]'' (commandments) [[613 commandments|enumerated]] in the Torah. According to [[Orthodox Judaism]], the coming of the prophesied [[Messiah in Judaism|Messiah]] will not vacate the requirement for Jews to keep the 613 commandments. When the Temple is rebuilt (as the [[Third Temple]]), sacrificial offerings will resume.<ref name = "Korn">{{cite book|last1=Jenson|first1=Robert W.|last2=Korn|first2=Eugene|author-link2=Eugene Korn|title=Covenant and Hope: Christian and Jewish Reflections|url=https://books.google.com/books?id=-azoeVhNrcEC&pg=PA119|year=2012|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-6704-9}}</ref>

While some {{transliteration|hbo|korbanot}} were offered as part of routine [[Atonement in Judaism|atonement]] for [[Jewish views on sin|transgressions]], their role was strictly limited. In Judaism, atonement can be achieved through means other than sacrificial offerings, including [[Repentance in Judaism|repentance]], ''[[tzedakah]]'' (charitable giving), and ''[[tefillah]]'' (prayer).<ref>[[Mishneh Torah]], Laws of Repentance 1:3-8</ref>

==Etymology==
The [[Semitic root]] {{smallcaps|qrb}} ({{lang|hbo|קרב}}) means {{gloss|be near}}<ref name="BotterweckRinggren2004">{{cite book|author1=G. Johannes Botterweck|author2=Helmer Ringgren|author3=Heinz-Josef Fabry|title=Theological Dictionary of the Old Testament|url=https://books.google.com/books?id=RAwg47G0M2IC&pg=PA136|date=9 January 2004|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-2337-3|page=136}}</ref> and is found in a number of related languages in addition to Hebrew, e.g. in the [[Akkadian language]] noun {{transliteration|akk|aqribtu}}, meaning {{gloss|act of offering}}. In Hebrew it is found in a number of words, such as {{transliteration|he|qarov}}, {{gloss|close}}, {{transliteration|he|qerovim}}, {{gloss|relatives}}, and the {{transliteration|he|[[Modern Hebrew grammar#Binyan hifʕil|hifʕil]]}} verb form {{transliteration|he|hiqriv}}, {{gloss|he brought near; offered a sacrifice}}. The noun {{transliteration|hbo|korban}} (plural {{transliteration|hbo|korbanot}}, {{lang|hbo|{{Script/Hebrew|קָרְבֳּנוֹת}}}}) first occurs in the [[Bible]] in {{bibleverse|Leviticus|1:2|HE}} and occurs 80 times in the [[Masoretic Text]]: 40 times in Leviticus, 38 in [[Book of Numbers|Numbers]] and twice in [[Book of Ezekiel|Ezekiel]].<ref>[https://mg.alhatorah.org/Concordance/7133 Concordance: קׇרְבָּן]</ref> The related form {{transliteration|hbo|qurban}} appears only in {{bibleverse|Nehemiah|10:35|HE}} and {{bibleverse-nb|Nehemiah|13:31|HE}} referring to the '[[Tu B'Av|wood offering]]'. The etymology of the 'offer' sense is traditionally understood as deriving from the verbal sense of 'bringing near', viz. bringing the offering near to the deity,<ref>{{Cite web|title=Klein Dictionary, קָרְבָּן|url=https://www.sefaria.org/Klein_Dictionary,_קָרְבָּן|access-date=2020-11-19|website=www.sefaria.org}}</ref><ref>Judaism in biological perspective: biblical lore and Judaic practices Rick Goldberg - 2008 "The traditional etymology of korban is of a valuable object "brought near to God" (through the sacrificial act)."</ref> but some theological explanations see it rather as bringing "man back to God".<ref>Solomon Schechter in ''Understanding rabbinic Judaism, from Talmudic to modern times'' ed. Jacob Neusner p229 "Hence the injunction to bring a Korban (sacrifice) even in this case; the effect of the Korban, as its etymology (Karab) indicates, is to bring man back to God, or rather to facilitate this approach."</ref>

The [[Septuagint]] generally translates the term in [[Koine Greek]] as {{lang|grc|[[wikt:δῶρον|δῶρον]]}}, {{gloss|gift}}, {{lang|grc|[[wikt:θυσία|θυσία]]}}, {{gloss|sacrifice}}, or {{lang|grc|[[wikt: προσφορά|προσφορά]]}}, {{gloss|offering up}}. By the [[Second Temple period]], [[Hellenistic Judaism|Hellenistic Jewish texts]] use korban specifically to mean a vow. The [[New Testament]] preserves korban once as a transliterated loan-word for a vow, once also a related noun, {{lang|grc|κορβανάς}} ({{gloss|[[temple treasury]]}}), otherwise using {{lang|grc|δῶρον}}, {{lang|grc|θυσία}} or {{lang|grc|προσφορά}} and other terms drawn from the [[Septuagint]]. [[Josephus]] also generally uses other words for 'offering' but uses {{transliteration|hbo|korban}} for the vow of the [[Nazirite]]s ([[Antiquities of the Jews]] 4:73 / 4,4,4) and cites [[Theophrastus]] as having cited a korban vow among the [[Tyre, Lebanon|Tyrians]] (''[[Against Apion]]'' 1.167 / 1,22,4).<ref>S Zeitlin ''Korban'' The Jewish Quarterly Review, 1962 - JSTOR "Josephus, in ''Against Apion'', who endeavored to ... Greek world was acquainted with the Judaeans, wrote that, "The laws of the Tyrians forbid men to swear foreign oaths, among which he [Theophrastus] enumerates some others and particularly that called korban, which oath ..."</ref>

==Purpose==
The idea conveyed in most {{transliteration|hbo|korbanot}} was that of a "gift" to God.<ref>{{cite book |title=Scripture manners and customs| last=Maude |first=Mary Fawler |author-link=Mary Fawler Maude |year=1862 |publisher=Society for Promoting Christian Knowledge |location=London |isbn=1-147-04502-X |page=508 |url=https://archive.org/details/scripturemanner00maudgoog |access-date=2010-09-28 |ref=MAUDE_1862}}</ref>

{{transliteration|hbo|Korbanot}} served a variety of purposes. Many were brought purely for the purpose of communing with God and becoming closer to God, or in order to express thanks, gratitude, and love to [[God in Judaism|God]].<ref name="jewishvirtuallibrary.org">{{cite web |url=https://www.jewishvirtuallibrary.org/jsource/Judaism/qorbanot.html |title=Jewish Practices & Rituals: Sacrifices and Offerings (Karbanot) |website=Jewish Virtual Library |publisher=AICE |access-date=27 August 2017 }}</ref>

While some {{transliteration|hbo|korbanot}} were offered as part of the [[Atonement in Judaism|atonement process for sin]], this role was strictly limited. Standard sin-offerings could only be offered for unintentional sins;<ref>{{Bibleverse|Leviticus|4:2|HE}}</ref> according to the rabbis, they could not be offered for all sins, but only for unintentional violations of some of the most serious sins.<ref>[[Mishnah]], Kritot 1:1-2</ref> In addition, {{transliteration|hbo|korbanot}} generally had no expiating effect without sincere repentance<ref>[[Mishneh Torah]], Laws of Repentance 1:3,6</ref> and restitution to any person who was harmed by the violation.<ref>[[Mishnah]], Yoma 8:9</ref> In the absence of sacrifices, atonement can still be achieved through means such as [[Repentance in Judaism|repentance]], [[Jewish prayer|prayer]], or giving {{transliteration|hbo|[[tzedakah]]}}.<ref>{{cite book|last=Diamant|first=Anita|author-link=Anita Diamant|title=Choosing a Jewish Life: A Handbook for People Converting to Judaism and for Their Family and Friends|url=https://books.google.com/books?id=evEbFIza1c4C&pg=PT156|year=2007|publisher=Knopf Doubleday Publishing Group|isbn=978-0-8052-1219-8}}</ref>

The slaughter of an animal sacrifice is not considered a fundamental part of the sacrifice, but rather is an unavoidable preparatory step to the offering of its meat to God;<ref>[https://www.knowingfaith.co.il/%D7%99%D7%94%D7%93%D7%95%D7%AA-%D7%95%D7%97%D7%99%D7%99%D7%9D-%D7%9E%D7%95%D7%93%D7%A8%D7%A0%D7%99%D7%99%D7%9D/%D7%97%D7%99%D7%93%D7%95%D7%A9-%D7%94%D7%A7%D7%95%D7%A8%D7%91%D7%A0%D7%95%D7%AA-%D7%91%D7%A2%D7%99%D7%93%D7%9F-%D7%94%D7%9E%D7%95%D7%93%D7%A8%D7%A0%D7%99 חידוש הקורבנות בעידן המודרני]</ref> thus, the slaughter may be performed by any Jew, while the other stages of the sacrifice could only be performed by priests.<ref>[[Mishnah]] [[Zevachim]] 3:1</ref>

==Hebrew Bible==
===Laws and stories===
[[File:El_sacrificio_de_Isaac_(Domenichino).jpg|thumb|God commands Abraham to offer his son Isaac as a sacrifice, [[Domenichino]].]]
Offerings are mentioned in the [[Book of Genesis]], but further outlined in the later four books of the Torah, including aspects of their origins and history.<ref>{{cite book|last=Carasik|first=Michael|title=מקראות גדולות: Leviticus|url=https://books.google.com/books?id=Alx1rJsiDFAC|year=2009|publisher=Jewish Publication Society|isbn=978-0-8276-0897-9}}, page 3 "The majority of Leviticus deals with the offerings: how they are to be made, by whom, and where, as well as the ancillary rules that go along ...."</ref> Cain and Abel,<ref>{{Bibleverse|Genesis|4:3-4|HE}}</ref> Noah,<ref>{{Bibleverse|Genesis|8:20|HE}}</ref> Abraham,<ref>{{Bibleverse|Genesis|15:9-10|HE}}</ref> and Jacob<ref>{{Bibleverse|Genesis|46:1|HE}}</ref> offered sacrifices, as did the Israelites at Mount Sinai.<ref>{{Bibleverse|Exodus|24:4-5|HE}}</ref>

The Torah contains many laws regarding sacrifices. Every regular weekday, [[Sabbath]], and many [[Jewish holidays]] had their own unique offerings.<ref>James E Smith ''The Pentateuch'' Page 392 2006 "Leviticus 23 presents in chronological order a list of "the Lord's appointed feasts.{{nbsp}}[...] Special offerings were presented each day of the feast."</ref> Sacrificial procedures were described in detail.<ref>{{Bibleverse|Leviticus|1-7|HE}}</ref> Sacrifices were only to be offered by the {{transliteration|hbo|[[Kohen|Kohanim]]}} (hereditary priesthood), whom the Hebrew Bible describes as descendants of [[Aaron]] who meet certain marital and ritual purity requirements.<ref>{{cite book |first=Martha |last=Himmelfarb |author-link=Martha Himmelfarb |date=2006 |title=A Kingdom of Priests: Ancestry and Merit in Ancient Judaism |publisher=University of Pennsylvania Press |isbn= |page=5 |quote=On the other hand, P and H, the priestly sources, grant the priesthood only to descendants of Aaron, Levi's great-grandson.}}</ref><ref>Henry W. Soltau, ''The Tabernacle, the Priesthood, and the Offerings'', 1972</ref>

Sacrifices were offered in varying locations. Before building the [[Temple in Jerusalem]], when the Israelites were in the [[desert]], sacrifices were only to be offered in the [[Tabernacle]].<ref>{{Bibleverse|Leviticus|17:1-5|HE}}</ref> After the invasion of [[Canaan]], sacrifices were also permitted at [[High place|bamot]] in any location until the nation's enemies had been defeated and the people lived securely, after which sacrifices were supposed to be centralized again.<ref>{{Bibleverse|Deuteronomy|12:8-11|HE}}</ref> However, in practice the ''bamot'' were still used even in the secure monarchic period, and the Bible sometimes criticizes Israelite kings for allowing this.<ref>{{Bibleverse|1 Kings|14:23-23|HE}}, {{Bibleverse-nb|1 Kings|22:43-44|HE}}, etc.</ref> Sacrifices outside the main sanctuary are recorded at [[Beit Shemesh]],<ref>1 Samuel 6:14–15</ref> [[Mizpah in Benjamin|Mizpah]],<ref>1 Samuel 7:9</ref> Ramah,<ref>Samuel 7:17; 9:11–24</ref> [[Gilgal]],<ref>I Samuel 10:8; 11:15;13:9</ref> and [[Bethlehem]],<ref>1 Samuel 16:2–5</ref> among other locations.

After the entry to Canaan, the main sacrificial centre was initially at [[Shiloh (biblical city)|Shiloh]]. Under Saul the main center of sacrifice was [[Nob, Israel|Nob]],<ref>1 Samuel 21:1 and the following verses.</ref> though private offerings continued to be made at Shiloh.<ref>2 Samuel 15:12</ref> David created a new sacrificial center in Jerusalem at the threshing floor of [[Araunah|Araunaḥ]],<ref>Also known as Ornan; 1 Chron. 21:23–26</ref> adjacent to [[Jerusalem]], to which he moved the Ark.<ref>2 Samuel 6:17–18; 1 Chronicles 16:2, 40</ref><ref>Encyclopaedia Judaica | second edition | vol 17 | sacrifice | pg 645 | Anson Rainey</ref> According to the Hebrew Bible, after the building of [[Solomon's Temple]], sacrifices were only to be carried out there.<ref>{{cite book|last1=O'Day|first1=Gail R.|author-link1=Gail R. O'Day|last2=Petersen|first2=David L.|author-link2=David L. Petersen|title=Theological Bible Commentary|url=https://books.google.com/books?id=rQWknj4ORJkC&pg=PA151|date=28 April 2009|publisher=Westminster John Knox Press|isbn=978-1-61164-030-4}}</ref> After Solomon's Temple was destroyed, sacrifices were resumed when the [[Second Temple]] was built, until the Second Temple was also destroyed in 70 CE.<ref>Baruch A. Levine ''In the presence of the Lord: a study of cult and some cultic terms'' 1974, Page 99: "The Bible gives evidence of two modes of sacrifice in ancient Israel: 1) Altar sacrifices, of which at least some part was consumed by the altar fire, or was burnt as incense, and 2) Offerings placed before the deity and ..."</ref>

===Attitudes===
Many of the [[Nevi'im|Biblical prophets]] criticized those Israelites who brought sacrifices while continuing to violate God's will with immoral behavior. This criticism often took the form of scathing denunciations:
{{quote|What need have I for all your sacrifices? says the Lord.<ref>{{Bibleverse|Isaiah|1:11|HE}}</ref>}}
{{quote|Your burnt-offerings are not desirable to Me, nor are your sacrifices pleasing to Me.<ref>{{Bibleverse|Jeremiah|6:20|HE}}</ref>}}
{{quote|How shall I come before the Lord, and bow before the exalted God? Shall I approach him with burnt-offerings, with yearling calves? Will the Lord be pleased with thousands of rams, with myriads of rivers of oil?... You, man, have been told what is good, and what the Lord requires of you: only to do justice, to love kindness, and to walk modestly with your God.<ref>{{Bibleverse|Micah|6:6-8|HE}}</ref>}}

However, while rejecting the value of sacrifices accompanied by unjust behavior, the same prophets promised an eventual reconciliation between God and a more moral people of Israel, and proclaimed that the reestablishment of sacrifices would be a sign of this reconciliation.<ref>Jacob Chinitz, [http://jbq.jewishbible.org/assets/Uploads/362/362_Sacrifice.pdf "Were the Prophets Opposed to Sacrifice?"], ''Jewish Bible Quarterly'' 36 (April-June 2008):2</ref> Thus sacrifices have a place in their visions of eventual redemption:

{{quote|I will bring them to My holy mountain; I will gladden them in My house of prayer. Their burnt-offerings and sacrifices will find favor on My altar, for My house will be a house of prayer for all the nations.<ref>{{Bibleverse|Isaiah|56:7|HE}}</ref>}}
{{quote|Again will be heard in this place... the voice of those who say "Give thanks to the Lord of Hosts, for the Lord is Good, for His kindness is forever", and of those who bring thanksgiving sacrifices to the house of the Lord.<ref>{{Bibleverse|Jeremiah|33:10-11|HE}}</ref>}}

===List of sacrifices===
This is an incomplete list of sacrifices mentioned in the Hebrew Bible.

Types of sacrifice include:
* [[Burnt offering (Judaism)|Burnt offering]] (''olah''), entirely burnt on the altar
* [[Peace offering]] (''shelamim''), mostly eaten by humans
* [[Sin offering]] (''hatat'')
* [[Guilt offering]] (''asham'')
* [[Gift offering]] (''mincha''), consisting of vegetable rather than animal products

Sacrifices offered on specific occasions include:
* Daily offerings (''tamid'')
* [[Mussaf]] (additional) offering for [[Shabbat]] and holidays
* The [[Passover sacrifice]]
* [[First Fruits]] on the holiday of [[Shavuot]].
* [[Temple tax]] – The half-[[shekel]] tax for Temple needs.

Sacrifices connected to one's personal status or situation include:
* Offering following childbirth ({{Bibleverse|Leviticus|12|HE}}; see [[Kinnim]])
* The offering for an accused adulterous wife ([[Ordeal of the bitter water]])
* [[Thank offering]] (''todah'')
* Offerings relevant to fulfillment of, or transgression of, the [[Nazirite]] vow.
* Offerings following cure from certain diseases and unusual bodily discharges.

Other sacrifices include:
* [[Dough offering]] (''challah'')
* Voluntary offerings

Procedures connected to sacrifices include:
* {{transliteration|hbo|[[Semicha in sacrifices|Semicha]]}} (laying on hands) of sacrificial animals

==Rabbinical interpretation==

===100 among the 613 commandments===
According to [[Maimonides]], about one hundred of the permanent [[613 commandments]] based on the Torah, by rabbinical enumeration, directly concern sacrifices, excluding those commandments that concern the actual Temple and the priests themselves of which there are about another fifty.{{efn|The 101 by Maimonides' estimate are:
# Not to burn anything on the Golden Altar besides incense (Exodus 30:9)
# To offer only unblemished animals (Leviticus 22:21)
# Not to dedicate a blemished animal for the altar (Leviticus 22:20)
# Not to slaughter it (Leviticus 22:22)
# Not to sprinkle its blood (Leviticus 22:24)
# Not to burn its {{transliteration|hbo|[[Chelev|khelev]]}} (Leviticus 22:22)
# Not to offer a temporarily blemished animal (Deuteronomy 17:1)
# Not to sacrifice blemished animals even if offered by non-Jews (Leviticus 22:25)
# Not to inflict wounds upon dedicated animals (Leviticus 22:21)
# To redeem dedicated animals which have become disqualified (Deuteronomy 12:15)
# To offer only animals which are at least eight days old (Leviticus 22:27)
# Not to offer animals bought with the wages of a harlot or the animal exchanged for a dog (Deuteronomy 23:19)
# Not to burn honey or yeast on the altar (Leviticus 2:11)
# To salt all sacrifices (Leviticus 2:13)
# Not to omit the salt from sacrifices (Leviticus 2:13)
# Carry out the procedure of the burnt offering as prescribed in the Torah (Leviticus 1:3)
# Not to eat its meat (Deuteronomy 12:17)
# Carry out the procedure of the sin offering (Leviticus 6:18)
# Not to eat the meat of the inner sin offering (Leviticus 6:23)
# Not to decapitate a fowl brought as a sin offering (Leviticus 5:8)
# Carry out the procedure of the guilt offering (Leviticus 7:1)
# The {{transliteration|hbo|kohanim}} must eat the sacrificial meat in the Temple (Exodus 29:33)
# The {{transliteration|hbo|kohanim}} must not eat the meat outside the Temple courtyard (Deuteronomy 12:17)
# A non-{{transliteration|hbo|kohen}} must not eat sacrificial meat (Exodus 29:33)
# To follow the procedure of the peace offering (Leviticus 7:11)
# Not to eat the meat of minor sacrifices before sprinkling the blood (Deuteronomy 12:17)
# To bring meal offerings as prescribed in the Torah (Leviticus 2:1)
# Not to put oil on the meal offerings of wrongdoers (Leviticus 5:11)
# Not to put frankincense on the meal offerings of wrongdoers (Leviticus 3:11)
# Not to eat the meal offering of the High Priest (Leviticus 6:16)
# Not to bake a meal offering as leavened bread (Leviticus 6:10)
# The {{transliteration|hbo|kohanim}} must eat the remains of the meal offerings (Leviticus 6:9)
# To bring all avowed and freewill offerings to the Temple on the first subsequent festival (Deuteronomy 12:5-6)
# To offer all sacrifices in the Temple (Deuteronomy 12:11)
# To bring all sacrifices from outside Israel to the Temple (Deuteronomy 12:26)
# Not to slaughter sacrifices outside the courtyard (of the Temple) (Leviticus 17:4)
# Not to offer any sacrifices outside the courtyard (of the Temple) (Deuteronomy 12:13)
# To offer two lambs every day (Numbers 28:3)
# To light a fire on the altar every day (Leviticus 6:6)
# Not to extinguish this fire (Leviticus 6:6)
# To remove the ashes from the altar every day (Leviticus 6:3)
# To burn incense every day (Exodus 30:7)
# The {{transliteration|hbo|Kohen Gadol}} must bring a meal offering every day (Leviticus 6:13)
# To bring two additional lambs as burnt offerings on Shabbat (Numbers 28:9)
# To bring additional offerings on the New Month ({{transliteration|hbo|[[Rosh Khodesh]]}}) (Numbers 28:11)
# To bring additional offerings on [[Passover]] (Numbers 28:19)
# To offer the wave offering from the meal of the new wheat (Leviticus 23:10)
# To bring additional offerings on {{transliteration|hbo|[[Shavuot]]}} (Numbers 28:26)
# To bring two leaves to accompany the above sacrifice (Leviticus 23:17)
# To bring additional offerings on [[Rosh Hashana]] (Numbers 29:2)
# To bring additional offerings on [[Yom Kippur]] (Numbers 29:8)
# To bring additional offerings on [[Sukkot]] (Numbers 29:13)
# To bring additional offerings on [[Shmini Atzeret]] (Numbers 29:35)
# Not to eat sacrifices which have become unfit or blemished (Deuteronomy 14:3)
# Not to eat from sacrifices offered with improper intentions (Leviticus 7:18)
# Not to leave sacrifices past the time allowed for eating them (Leviticus 22:30)
# Not to eat from that which was left over (Leviticus 19:8)
# Not to eat from sacrifices which became impure (Leviticus 7:19)
# An impure person must not eat from sacrifices (Leviticus 7:20)
# To burn the leftover sacrifices (Leviticus 7:17)
# To burn all impure sacrifices (Leviticus 7:19)
# To follow the [sacrificial] procedure of Yom Kippur in the sequence prescribed in {{transliteration|hbo|Parshah [[Acharei]] Mot}} ("After the death of [[Aaron]]'s sons...") (Leviticus 16:3)
# One who profaned property must repay what he profaned plus a fifth and bring a sacrifice (Leviticus 5:16)
# Not to work consecrated animals (Deuteronomy 15:19)
# Not to shear the fleece of consecrated animals (Deuteronomy 15:19)
# To slaughter the paschal sacrifice at the specified time (Exodus 12:6)
# Not to slaughter it while in possession of leaven (Exodus 23:18)
# Not to leave the fat overnight (Exodus 23:18)
# To slaughter the second Paschal lamb (Numbers 9:11)
# To eat the [[Passover sacrifice]] with [[matzah]] and {{transliteration|hbo|marror}} on the night of the 15th of Nissan (Exodus 12:8)
# To eat the second Paschal Lamb on the night of the 15th of Iyar (Numbers 9:11)
# Not to eat the Paschal meat raw or boiled (Exodus 12:9)
# Not to take the Paschal meat from the confines of the group (Exodus 12:46)
# An apostate must not eat from it (Exodus 12:43)
# A permanent or temporary hired worker must not eat from it (Exodus 12:45)
# An uncircumcised male must not eat from it (Exodus 12:48)
# Not to break any bones from the paschal offering (Exodus 12:46)
# Not to break any bones from the second paschal offering (Numbers 9:12)
# Not to leave any meat from the Paschal offering over until morning (Exodus 12:10)
# Not to leave the second Paschal meat over until morning (Numbers 9:12)
# Not to leave the meat of the holiday offering of the 14th until the 16th (Deuteronomy 16:4)
# To celebrate on [[Passover]], [[Shavuot]], and [[Sukkot]] at the [[Temple of Solomon|Temple]] (bring a peace offering) (Exodus 23:14)
# To rejoice on these three Festivals (bring a peace offering) (Deuteronomy 16:14)
# Not to appear at the Temple without offerings (Deuteronomy 16:16)
# Not to refrain from rejoicing with, and giving gifts to, the Levites (Deuteronomy 12:19)
# The {{transliteration|hbo|kohanim}} must not eat unblemished firstborn animals outside Jerusalem (Deuteronomy 12:17)
# Every person must bring a sin offering for his transgression (Leviticus 4:27)
# Bring an {{transliteration|hbo|asham talui}} when uncertain of guilt (Leviticus 5:17-18)
# Bring an {{transliteration|hbo|asham vadai}} when guilt is ascertained (Leviticus 5:25)
# Bring an {{transliteration|hbo|oleh v'yored}} offering (if the person is wealthy, an animal; if poor, a bird or meal offering) (Leviticus 5:7-11)
# The [[Sanhedrin]] must bring an offering when it rules in error (Leviticus 4:13)
# A woman who had a running issue (unnatural [[Menstrual cycle|menstrual]] flow) must bring an offering after she goes to the [[Mikveh|ritual bath]] (Leviticus 15:28-29)
# A woman who gave birth must bring an offering after she goes to the bath (Leviticus 12:6)
# A man who had a running issue (unnatural [[semen]] flow) must bring an offering after he goes to the bath (Leviticus 15:13-14)
# A {{transliteration|hbo|metzora}} (a person with {{transliteration|hbo|[[tzaraas]]}}) must bring an offering after going to the [[Mikveh]] (Leviticus 14:10)
# Not to substitute another beast for one set apart for sacrifice ({{transliteration|hbo|[[temurah (Halacha)|temurah]]}}) (Leviticus 27:10)
# The new animal, in addition to the substituted one, retains consecration (Leviticus 27:10)
# Not to change consecrated animals from one type of offering to another (Leviticus 27:26)
# Carry out the procedure of the [[red heifer]] (Numbers 19:2)
# Carry out the laws of the sprinkling water (Numbers 19:21)
# Break the neck of a calf by the river valley following an unsolved murder (Deuteronomy 21:4)}}

===Instructions in Mishnah and Talmud===
The [[Mishnah]] and [[Talmud]] devote a very large section, known as a {{transliteration|hbo|seder}}, to the study and analysis of this subject known as {{transliteration|hbo|[[Kodashim|Qodashim]]}}, whereby all the detailed varieties of korbanot are enumerated and analyzed in great logical depth, such as {{transliteration|hbo|qodshim kalim}} ({{gloss|of minor degree of sanctity}}) and {{transliteration|hbo|qodashei qodashim}} ({{gloss|of major degree of sanctity}}). In addition, large parts of every other book of the Talmud discuss various kinds of sacrifices. [[Pesachim]] is largely devoted to a discussion of how to offer the [[Passover sacrifice]]. [[Yoma]] contains a detailed discussion of the [[Yom Kippur]] sacrifices, and there are sections in Seder [[Moed]] (Festivals) for the special offerings and Temple ritual for other major Jewish holidays. [[Shekalim (Tractate)|Shekalim]] discusses the annual half-shekel offering for Temple maintenance and Temple governance and management, and [[Nashim]] discusses the offerings made by [[Nazirite]]s and by the suspected adulteress.

The Talmud provides extensive details not only on how to perform sacrifices but how to adjudicate difficult cases, such as what to do if a mistake was made and whether improperly performing one of the required ritual elements invalidates it or not. The Talmud explains how to roast the Passover offering, how to dash blood from different kinds of sacrifices upon the altar, how to prepare the incense, the regulatory code for the system of taxation that financed the priesthood and public sacrifices, and numerous other details.

===Rationale and rabbinic commentary===
[[Maimonides]], a medieval Jewish scholar, drew on the early critiques of the need for sacrifice, taking the view that God always held sacrifice inferior to prayer and philosophical meditation. However, God understood that the Israelites were used to the animal sacrifices that the surrounding pagan tribes used as the primary way to commune with their gods. As such, in Maimonides' view, it was only natural that Israelites would believe that sacrifice would be a necessary part of the relationship between God and man. This view is controversial since the Torah also forbids worship of foreign idols and practices of pagan religions as "detestable" before God including their sacrifices. Maimonides concludes that God's decision to allow sacrifices was a concession to human psychological limitations. It would have been too much to have expected the Israelites to leap from pagan worship to prayer and meditation in one step. In ''[[The Guide for the Perplexed]]'', he writes:
{{blockquote|But the custom which was in those days general among men, and the general mode of worship in which the Israelites were brought up consisted in sacrificing animals... It was in accordance with the wisdom and plan of God...that God did not command us to give up and to discontinue all these manners of service. For to obey such a commandment would have been contrary to the nature of man, who generally cleaves to that to which he is used; it would in those days have made the same impression as a prophet would make at present [the 12th century] if he called us to the service of God and told us in His name, that we should not pray to God nor fast, nor seek His help in time of trouble; that we should serve Him in thought, and not by any action.<ref>Book III, Chapter 32. Translated by M. Friedlander, 1904, ''The Guide for the Perplexed'', Dover Publications, 1956 edition</ref>}}

In contrast, many others such as [[Nahmanides]] (in his commentary on Leviticus 1:9) disagreed. Nahmanides cites the fact that the Torah records the practices of animal and other sacrifices from the times of [[Abraham]], [[Isaac]], and [[Jacob]] and earlier.<ref>Klein, Reuven Chaim (2021). [https://www.mdpi.com/2077-1444/12/5/363/htm Weaning Away from Idolatry: Maimonides on the Purpose of Ritual Sacrifices"], ''Religions'' 12:5.</ref> Indeed, the purpose of recounting the [[Binding of Isaac|near sacrifice of Isaac]] was to illustrate the sublime significance and need of animal sacrifices as supplanting the abomination of human sacrifices.<ref>{{cite book |last1=Kahn |first1=Ari |title=Explorations Expanded: Sefer Bereishit |date=2019 |publisher=Kodesh Press |isbn=978-1947857292}}</ref>

Through a non-all encompassing view of the ritual life of "{{sic|Abraham|expected=Name change only happened sometime after the covenant of the pieces, far later than the altar buildings, expected Abram}} as it is presented in the book of Genesis, the evolving philosophical theology that seems to underlie the modes of worship that [he] develops over time [...] is reconstruct[ed.]" Abram's building of a number of [[Altar (Bible)|altars]] without mentioning that he sacrificed animals on them, and that for most of these occasions, he "called out in the name of God" is interpreted by Lebens as theologically stating that God's desires are sated without animal sacrifices.<ref>{{cite journal |author=Samuel Lebens |date=2021 |title=Abraham's Empty Altars |url=https://www.philosophy-of-religion.eu/index.php/ejpr/article/view/3730. |journal=European Journal for Philosophy of Religion |volume=13 |issue=4}}</ref> Noting that not all these altar building occasions were accompanied by call-outs, and that call-outs also took place on returns, in ''Everlasting Dominion'', American Old Testament scholar [[Eugene H. Merrill (academic)|Eugene H. Merrill]] attributes a multipurpose nature to the altars, in which Abram was participating in only one:

{{blockquote|Later, Abram, having entered Canaan, "built" an altar to the Lord at Shechem (Gen. 12:7). The narrative fails to speak of his making a sacrifice there; in fact, the inspiration for building the altar is that the Lord "appeared to [him]." This may suggest that ''mīzbēaḥ'' refers not so much to an altar of sacrifice as to some kind of stele or monument marking God's presence there. As we shall see, this was not an uncommon thing even among the Israelites (e.g., Judg. 6:24; Josh. 22.21-34; 2 Kings 16:15b). Future generations of Abram's offspring would see the altar at Shechem and remember the promises the Lord had made to their ancestors and to them. The same was true at Bethel (v. 8), and though there is no reference to the appearance of the Lord at that place, there is likewise no record of a sacrifice being made there. Abram himself returned to Bethel; and seeing the altar still there, he "called on the name of the Lord" (Gen 13:4 NIV). The altar clearly served the purpose of a sacred memorial.<ref>{{cite book |author=Eugene H. Merrill |url=https://books.google.com/books?id=96O4AwAAQBAJ&dq=abraham+built+altars+for+israel+to+be+used+by+future&pg=PA231|title=Everlasting Dominion |date=2006 |publisher=B&H Publishing Group |isbn=9781433670480}}</ref>}}

Nonetheless, Abram also engaged in the [[covenant of the pieces]] which was based on a divine set of promises accompanied by obligations and an animal sacrifice ritual to the extent that it physically symbolized irrevocability.<ref>{{Bibleverse|Genesis|15:9-10|HE}}</ref> Likewise, in Hebrew, the verb meaning to seal a covenant translates literally as "to cut."<ref>"Circumcision." Mark Popovsky. ''Encyclopedia of Psychology and Religion.'' Ed. David A. Leeming, Kathryn Madden and Stanton Marlan. New York: Springer, 2010. pp.153-154.</ref> Furthermore, to measure the general importance given to animal sacrifice preceding Abram in Genesis, in the story of [[Cain and Abel]] the only differentiator mentioned leading God to "[have] not respect [...] unto Cain and to his offering" was Abel's "firstlings of his flock and of the fat thereof" as opposed to Cain's "fruit of the ground[.]"<ref>{{Bibleverse|Genesis|4:1-5|HE}}</ref> Then, starkly contrasting a diminutive effect resulting from Abram's altar building and call-outs, animal sacrifice was institutionalized in the era of [[Moses]] in the Book of Numbers 28:1-30:1. The schedule of obligatory sacrifices included two daily lamb burnt-offerings.<ref>{{bibleverse|Numbers|28:3-4|HE}}</ref> However, the physical participation of God in the consumption of sacrificial offerings is debatable. The seeming all-time peak occurred with his conclusive victory as [[Yahweh]] when [[Elijah]] challenged worshippers of the Canaanite deity [[Baal]] to pray for fire to light their respective bull animal sacrifices.<ref>{{Bibleverse|1|Kings|18:39|HE}}</ref>

===As a metaphor===
Metaphorically, a person's efforts to purify their soul are described as "sacrific[ing one's] animalistic nature", in order to allow them to become close to God (in keeping with the root of the word {{transliteration|hbo|korban}}, meaning to draw close).<ref>{{cite web
  | last =  Dubov
  | first =  Nissan Dovid
  | title = Jewish Meditation
  | publisher =Chabad-Lubavitch Media Center
  | url = http://www.chabad.org/library/article.asp?AID=361886
  | access-date =  2006-08-17}}</ref> Devotion to God can be described as "sacrificing one's soul to God", as in the poem ''Bilvavi mishkan evneh'' by [[Yitzchak Hutner]].<ref>[https://www.daat.ac.il/encyclopedia/value.asp?id1=2073  אזכרי אלעזר ]</ref>

==The end of sacrifices==
With the destruction of the Second Temple in Jerusalem by the Romans, the Jewish practice of offering {{transliteration|hbo|korbanot}} stopped for all intents and purposes. Despite subsequent intermittent periods of small Jewish groups offering the traditional sacrifices on the Temple Mount, the practice effectively ended.{{Cn|date=May 2024}}

[[Rabbinic Judaism]] was forced to undergo a significant development in response to this change; no longer could Judaism revolve around the Temple services. The destruction of the Temple led to a development of Jewish observance in the direction of text study, prayer, and other practices, which were seen to varying extents as substitutes for the Temple service.{{Cn|date=May 2024}} A range of responses is recorded in classical rabbinic literature on this subject:

{{quote|Once, Rabbi [[Yohanan ben Zakkai]] was walking with his disciple, [[Joshua ben Hananiah|Rabbi Yehoshua]], near Jerusalem after the destruction of the Temple. Rabbi Yehoshua looked at the Temple ruins and said "Alas for us! The place that atoned for the sins of the people Israel lies in ruins!" Then Rabbi Yohanan ben Zakkai spoke to him these words of comfort: 'Be not grieved, my son. There is another equally meritorious way of gaining ritual atonement, even though the Temple is destroyed. We can still gain ritual atonement through deeds of loving-kindness. For it is written "Loving kindness I desire, not sacrifice." (Hosea 6:6)<ref>[[Avot of Rabbi Nathan]] 4:5</ref>}}

In the [[Babylonian Talmud]], a number of sages opined that following Jewish law, doing charitable deeds, and studying Jewish texts is greater than performing animal sacrifices:

{{quote|Rabbi Elazar said: Doing righteous deeds of charity is greater than offering all of the sacrifices, as it is written: "Doing charity and justice is more desirable to the Lord than sacrifice" (Proverbs 21:3).<ref>Babylonian Talmud, Sukkah 49</ref>}}

Nonetheless, numerous texts of the Talmud stress the importance of and hope for eventual re-introduction of sacrifices, and regard their loss as a tragedy. Partaking of sacrificial offerings was compared to eating directly at one's Father's table, whose loss synagogue worship does not entirely replace. One example is in {{transliteration|hbo|Berachot}}:

{{quote|...at the time that the people of Israel enter the synagogues and houses of study, and respond (in the [[Kaddish]]) "May His great name be blessed", the Holy One, Blessed is He, shakes His head and says: "Fortunate for the king who is praised this way in his house. What is there for the Father who has exiled His children. And woe to the children who have been exiled from their Father's table."<ref>Talmud ''Berachot'' 3a</ref>}}

Another example is in {{transliteration|hbo|Sheqalim}}:

{{quote|Rabbi Akiva said: Shimon Ben Loga related the following to me: I was once collecting grasses, and I saw a child from the [[House of Avitnas]] (the incense-makers). And I saw that he cried, and I saw that he laughed. I said to him, "My son, why did you cry?" He said, Because of the glory of my Father's house that has decreased." I asked "And why did you laugh?" He said to me "Because of the glory prepared for the righteous in the future." I asked "And what did you see?" [that brought on these emotions]. "The herb {{transliteration|hbo|[[Maaleh Ashan|maaleh ashan]]}} [used in Temple incense] is growing next to me."<ref>[[Jerusalem Talmud]], [https://www.sefaria.org/Jerusalem_Talmud_Shekalim.5.1.21 Shekalim 5:1]</ref>}}

===In non-Orthodox Judaism===
Non-Orthodox branches of Judaism ([[Conservative Judaism|Conservative]], [[Reform Judaism|Reform]], and [[Reconstructionist Judaism|Reconstructionist]]) regard the korbanot as an ancient ritual that will not return.

Conservative Judaism disavows the resumption of {{transliteration|hbo|korbanot}}. Consistent with this view, it has deleted prayers for the resumption of sacrifices from the Conservative {{transliteration|hbo|siddur}}, including the morning study section from the sacrifices and prayers for the restoration of qorbanot in the {{transliteration|hbo|Amidah}}, and various mentions elsewhere. Consistent with its view that priesthood and sacrificial system will not be restored, Conservative Judaism has also lifted certain restrictions on {{transliteration|hbo|kohanim}}, including limitations on marriage prohibiting marrying a divorced woman or a convert. Conservative Judaism does, however, believe in the restoration of a Temple in some form, and in the continuation of {{transliteration|hbo|kohanim}} and [[Levites]] under relaxed requirements, and has retained references to both in its prayer books. Consistent with its stress on the continuity of tradition, many Conservative synagogues have also retained references to [[Shabbat]] and [[Jewish holiday|Festival]] {{transliteration|hbo|korbanot}}, changing all references to sacrifices into the past tense (e.g. the Orthodox "and there we will sacrifice" is changed to "and there they sacrificed"). Some more liberal Conservative synagogues, however, have removed all references to sacrifices, past or present, from the prayer service. Siddur [[Sim Shalom]], a common siddur in Conservative synagogues in North America, provides both service alternatives.

[[Reform Judaism]] and [[Reconstructionist Judaism]] disavow all belief in a restoration of a Temple, the resumption of {{transliteration|hbo|korbanot}}, or the continuation of identified Cohens or Levites. These branches of Judaism believe that all such practices represent ancient practices inconsistent with the requirements of modernity, and have removed all or virtually all references to {{transliteration|hbo|korbanot}} from their prayer books.{{citation needed|date=September 2020}}

==In prayer==
The traditional ''siddur'', as developed over the past two millennia, contains many references to Temple sacrifices, prayers for their resumption, and rituals intended to remind worshipers of the Temple service. Numerous details of an ordinary Jew's daily religious practice are connected to remembering the rhythm of the Temple's life and its sacrifices.{{cn|date=March 2025}}

===Contemporary Orthodox Judaism===
Today, Orthodox Judaism includes mention of each {{transliteration|hbo|korban}} on either a daily basis in the {{transliteration|hbo|[[siddur]]}} (daily prayer book) or the {{transliteration|hbo|[[machzor]]}} (holiday prayerbook) as part of the prayers for the relevant days concerned. They are also referred to in the prayerbooks of Conservative Judaism in an abbreviated fashion.

References to sacrifices in the Orthodox prayer service include:
* The standard prayer services (''[[shacharit]]'', ''[[mincha]]'', ''[[maariv]]'', and ''[[mussaf]]'') were instituted to correspond to sacrifices once offered at the same times.<ref>{{Cite web |title=Berakhot 26b:4 |url=https://www.sefaria.org/Berakhot.26b.4 |access-date=2025-03-26 |website=www.sefaria.org}}</ref>
* The ''[[mussaf]]'' prayer (recited on [[Shabbat]] and Jewish holidays) requests the reinstitution of the special sacrifices for those days.
* {{transliteration|hbo|Korbanot}} (see section below): a section of the morning prayer service devoted to readings related to the sacrifices.
* {{transliteration|hbo|Retzai}}: Every Orthodox {{transliteration|hbo|[[Amidah]]}}, the central prayer of Jewish services, contains the paragraph: "Be favorable, Oh Lord our God, to your people Israel and their prayer, and restore the service of the [[Holy of Holies]] of Your House, and accept the fire-offerings of Israel and their prayer with love and favor, and may the service of your people Israel always be favored." Conservative Judaism removes the fire-offerings clause from this prayer.
* {{transliteration|hbo|Yehi Ratzon}}: Private recitation of the {{transliteration|hbo|Amidah}} traditionally ends with the {{transliteration|hbo|Yehi Ratzon}} prayer for the restoration of the Temple.
* The {{transliteration|hbo|Amidah}} itself is said to represent the purpose of the daily {{transliteration|hbo|korban}} liturgically, while the recitation of the {{transliteration|hbo|korbanot}} sections fulfill the {{em|formal responsibility}} to perform them in the absence of the Temple.
* After the weekday Torah reading, a prayer is recited for the [[Third Temple|rebuilding of the Temple]] in Jerusalem: "May it be the will before our Father who is in heaven to establish the House of our lives and to return his {{transliteration|hbo|[[Shekhinah]]}} into our midst, speedily, in our days, and let us say Amen."
* The [[Torah reading]] for each Jewish holiday includes the passage describing that holiday's ''[[mussaf]]'' sacrifice.
* The traditional texts for ''[[Selichot]]'' and each [[Yom Kippur]] prayer include a request that God fulfill the promise made by God to the Jews in [[Isaiah 56]]:7: that sacrifices will resume in the Temple in the future and be accepted by God.<ref>{{Tanakhverse|Isaiah|56:7}}</ref>

===The {{transliteration|hbo|korbanot}} section of prayer===
A section of the morning daily {{transliteration|hbo|[[Shacharit]]}} prayer is called {{transliteration|hbo|Korbanot}} and is mainly devoted to recitation of legal passages relating to the sacrifices. According to the Talmud, this recitation takes the place of the sacrificial offering and achieves the same atonement that sacrifices would have achieved if they were possible.<ref>[https://www.sefaria.org/Taanit.27b.5 Taanit 27b]</ref>

In ''[[Nusach Ashkenaz]]'', this section includes the following:<ref>These are the only sections that appear in the original Nusach Ashkenaz, see for example [https://www.hebrewbooks.org/pdfpager.aspx?req=21244&st=&pgnum=10&hilite= the siddur of Rav Eliya Bochur] from the 16th century.{{Full citation needed|date=March 2025}}</ref>
* {{transliteration|hbo|Korban Tamid}}: the biblical commandment to offer a daily morning and evening sacrifice.<ref>{{Bibleverse|Numbers|28:1-8|HE}}</ref><ref>{{Bibleverse|Leviticus|1:11|HE}}</ref> On [[Shabbat]] and [[Rosh Chodesh]], the Tanakh sections regarding the ''[[mussaf]]'' offerings for those days are recited after ''Korban Tamid''.<ref>{{Bibleverse|Numbers|28:9–10|HE}}</ref><ref>{{Bibleverse|Numbers|28:11–15|HE}}</ref> 
* {{transliteration|hbo|Eizehu mekoman}}: a concise overview of all the sacrifices and many of their laws ([[Mishnah]] ''[[Zevachim]]'' 5). Some{{who|date=January 2023}} suggest that it was included in the ''siddur'' at the given point in ''shacharit'' because it discusses all the sacrifices; the [[Chazal|Rabbis]] did not dispute within it.
* {{transliteration|hbo|Rabbi Yishmael omer}}: [[Rabbi Ishmael]]'s [[Baraita of Rabbi Ishmael#13 rules|13 rules]] of Tanakh interpretation and subsequent ''[[Halakhic]]'' application, which are also the introduction to the ''[[Sifra]]''. The passage {{transliteration|hbo|Rabbi Yishmael omer}} does not discuss sacrifices, and recitations of both it and {{transliteration|hbo|Eizehu mekoman}} were instituted so that a person would study a selection of each of the three divisions of Torah—''[[Hebrew Bible|Mikra]]'', [[Mishnah]], and [[Gemara]]—each day not because of any connection to sacrifices.<ref>''[[Orach Chaim]]'' 50:1</ref> However, these passages are still commonly considered part of the {{transliteration|hbo|Korbanot}} section of prayer.
* The [[Torah study]] session completed individually (i.e., before ''[[Pesukei dezimra]]'') concludes with a short prayer ({{transliteration|hbo|Yehi Ratzon}}): "May the Temple be rebuilt speedily in our days, and may the offering of Judah and Jerusalem be pleasing to God, as in days of old and in former years."

In a later period, some communities began to add the following (all or some of the paragraphs):
* {{transliteration|hbo|Kiyor}} – Describing the basin containing pure water to wash up before touching the {{transliteration|hbo|korbanot}} (offerings), based on {{Bibleverse|Exodus|30:17–21|HE}}
* {{transliteration|hbo|Trumat Hadeshen}} – Removing the ashes of the {{transliteration|hbo|korban olah}} (elevation offering), based on {{Bibleverse|Leviticus|6:1–6|HE}}
* {{transliteration|hbo|Ketoret}} ([[Incense offering]]): Based on {{Bibleverse|Exodus|30:34|HE}} and {{bibleverse|Exodus|36:7–8|HE}} as well as a rabbinic text derived from [[Talmud]] ({{transliteration|hbo|Kritut}} 6a; Jerusalem Talmud {{transliteration|hbo|Yoma}} 4:5, 33a).

==Resumption of sacrifices==

===Attitudes===
{{see also| Temple in Jerusalem}}
The prevailing belief among rabbinic Jews is that in the [[Messianic Age|messianic era]], the [[Messiah in Judaism|Messiah]] will come, and a [[Third Temple]] will be built. The standard{{efn|name=amidahnote|There is no singular "standard" Amidah text, but most if not all traditional Amidah texts contain the here-mentioned section on rebuilding the temple. Exceptions are mostly found in [[Reform Judaism|Reform]] nusaħot.}} [[Amidah]] prayer-text, recited daily by Jews worldwide for the last 1800 years, asks God to "return the service to the Holy of Holies of your Temple, and the fire-offerings of Israel and their prayers may you accept with favor".<ref>[https://www.sefaria.org/Siddur_Ashkenaz%2C_Weekday%2C_Shacharit%2C_Amidah%2C_Temple_Service.1?lang=bi Siddur Ashkenaz, Amidah]</ref> It is believed that the {{transliteration|hbo|korbanot}} will be reinstituted, but to what extent and for how long is unknown. 

According to some classical rabbinic sources hold that most or all sacrifices will not be offered: "In the future all sacrifices, with the exception of the Thanksgiving-sacrifice, will be discontinued."<ref>[[Leviticus Rabbah]] [https://www.sefaria.org/Vayikra_Rabbah.9.7 9:7], [[Tanchuma]] [https://www.sefaria.org/Midrash_Tanchuma%252C_Emor.14.1 Emor 14]</ref>

[[Maimonides]] and Rabbi [[Abraham Isaac Kook]], despite some claims, believed that sacrifices would be resumed in the messianic era.<ref name=zivo>[https://outorah.org/p/33325/ The Korbanot]</ref> However, Kook believed that sacrifices could only be resumed once there was "an open appearance of the [[Holy Spirit in Judaism|holy spirit]] in Israel".<ref>Igrot Reayah 4:24: אי אפשר לנו לגשת למעשה הקרבנות בלא הופעה של רוח הקדש גלויה בישראל.</ref> Rabbi [[Hayim David HaLevi]] suggested that the future sacrificial service might be limited to grain-offerings, with no animal sacrifices being performed.<ref>Hayim David Halevi, ''Torat Haim'', Vayikra, p.19-20</ref> He based this assertion, which he called "highly novel", on {{Bibleverse|Malachi|3:4|HE}} which speaks only of future [[mincha]] offerings, as well as the assumption that the word ''mincha'' refers to grain-offerings, as it usually does. However, according to other interpretations, ''mincha'' can also refer to animal sacrifices.<ref>[https://mg.alhatorah.org/Dictionary/4503 Dictionary: מִנְחָה]</ref>

According to a minority opinion in the Talmud, in the future the Torah's commandments will be nullified.<ref>Niddah 61b</ref> Interpretations of this statement differ as to which commandments will be nullified, for whom, and at what stage (for example, [[Shlomo ibn Aderet|Rashba]] ruled that commandments are nullified for a person after they have died but never for the living).<ref>Rashba, chiddushim to Niddah 61b</ref> Some kabbalistic sources envision a messianic era when the natural order will drastically change, and animals will be on a human level, at which point no animal sacrifices will be offered.<ref name=zivo/>

[[Orthodox Judaism]] holds that in the messianic era, most or all of the korbanot will be reinstituted, at least for a time.

[[Conservative Judaism]] and [[Reform Judaism]] hold that no animal sacrifices will be offered in a rebuilt Temple at all.

===Halakhic issues===
In the 1800s a number of Orthodox rabbis studied the idea of reinstating {{transliteration|hbo|korbanot}} on the Temple Mount, even though the messianic era had not yet arrived and the Temple was not rebuilt. A number of [[responsa]] concluded that within certain parameters, it is permissible according to Jewish law to offer such sacrifices. The debate on this topic involves numerous complex [[halakhah|halakhic]] questions, among them:<ref>[https://asif.co.il/wpfb-file/%d7%9e%d7%a4%d7%aa%d7%97-%d7%9c%d7%98%d7%a2%d7%a0%d7%95%d7%aa-%d7%91%d7%a2%d7%93-%d7%95%d7%a0%d7%92%d7%93-%d7%97%d7%99%d7%93%d7%95%d7%a9-%d7%a2%d7%91%d7%95%d7%93%d7%aa-%d7%94%d7%a7%d7%a8%d7%91%d7%a0/ מפתח לטענות בעד ונגד חידוש עבודת הקרבנות בזמן הזה]</ref>
* Whether Jews are commanded nowadays to build a Temple
* Whether sacrifices may be offered in the absence of a Temple
* Whether the proper locations of the Temple building and altar can be identified
* Whether the surviving halachic texts provide enough detail to construct the Temple and its vessels properly
* Whether the current state of [[Tumah and taharah|ritual impurity]] prevents offering sacrifices
* Whether the proper representation of the Jewish people can be organized for communal sacrifices
* Whether [[Kohen|priests]] and [[Levite|Levites]] whose status can be properly verified can be identified.

During the early 20th century, [[Israel Meir Kagan]] advised some followers to set up special [[yeshiva]]s for married students known as {{transliteration|hbo|Qodshim [[Kolel]]im}} that would specialize in the study of the korbanot and study with greater intensity the {{transliteration|hbo|qodshim}} sections of the [[Talmud]] in order to prepare for the arrival of the Jewish Messiah who would oversee the rebuilding of the original Temple of Solomon in [[Jerusalem]] that would be known as the [[Third Temple]]. His advice was taken seriously and today there are a number of well-established [[Haredi Judaism|Haredi]] institutions in [[Israel]] that focus solely on the subject of the {{transliteration|hbo|korbanot}}, {{transliteration|hbo|qodshim}}, and the needs of the future Jewish Temple, such as the [[Brisk tradition and Soloveitchik dynasty]].

===Efforts to resume sacrifices===
{{Main|The Third Temple}}
A few groups, notably the [[Temple Institute]] and the [[Temple Mount Faithful]], have petitioned the Israeli government to rebuild a Third Temple on the [[Temple Mount]] and restore sacrificial worship. The Israeli government has not responded favorably. Most Orthodox Jews regard rebuilding a Temple as an activity for a Jewish Messiah as part of a future [[Jewish eschatology]], and most non-Orthodox Jews do not believe in the restoration of sacrificial worship at all. The Temple Institute has been constructing ritual objects in preparation for a resumption of sacrifices.

== References in non-rabbinic sources==

===New Testament===
In the [[New Testament]], [[Jesus]] is reported in [[Gospel of Mark|Mark]] 7:11 as criticising the practice of dedicating possessions as Corban.

===Josephus===
The Jewish historian [[Josephus]] mentions the word ''Corban'' in his history ''[[The Jewish War]]'', written in the first century CE. Josephus records (2.9.4) that the Roman procurator [[Pontius Pilate]] expended the money given to the [[temple treasury]] as Corban on the construction of an aqueduct. This action caused a riot, which Pilate violently suppressed.

==See also==
{{EB1911 poster|Corban}}
{{columns-list|colwidth=20em|
* [[Qurban (Islamic ritual sacrifice)|Qurban]]
* [[Eid al-Adha]]
* [[Holy Qurbana]]
* [[Kourbania]]
* [[Dušni Brav]]
* [[Red heifer]]
* [[Incense offering]]
* [[Wave offering]]
}}

==Notes==
{{notelist}}

==References==
{{reflist}}

==Bibliography==
* [[J. David Bleich|Bleich, J. David]]. "A Review of Halakhic Literature Pertaining to the Reinstitution of the Sacrificial Order." Tradition 9 (1967): 103–24.
* Myers, Jody Elizabeth. "Attitudes Towards a Resumption of Sacrificial Worship in the Nineteenth Century." Modern Judaism 7, no. 1 (1987): 29–49.
* Ticker, Jay. The Centrality of Sacrifices as an Answer to Reform in the Thought of Zvi Hirsch Kalischer. Vol. 15, Working Papers in Yiddish and East European Studies, 1975

==External links==
* [http://www.jewishencyclopedia.com/view.jsp?artid=35&letter=S&search=Sacrifices Jewish Encyclopedia.com comprehensive article on the sacrifices]
* [http://www.tanakhprofiles.org/showappendix.php Sacrifice Handbook: detailed descriptions of the Torah's system of Korbanot] {{Webarchive|url=https://web.archive.org/web/20120219093428/http://www.tanakhprofiles.org/showappendix.php |date=2012-02-19 }} {{in lang|he}}
* [http://www.webshas.org/zevach/avodos.htm Topical index of Talmud passages on Temple sacrifices]
{{Jewish prayers}}
{{Jewish priesthood}}

[[Category:Tabernacle and Temples in Jerusalem]]
[[Category:Jewish animal sacrifice| ]]
[[Category:Siddurim of Orthodox Judaism]]
[[Category:Shacharit]]
[[Category:Positive Mitzvoth]]
[[Category:Negative Mitzvoth]]