Korban
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2008-06-27T07:49:35Z
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robot Ajoute: [[es:Korbán]] Modifie: [[id:Kurban (Yahudi)]], [[yi:קרבן]]
{{Ébauche|judaïsme}}Un '''''Korban''''' ([[hébreu]]: קרבן; plur. ''Korbanot'' קרבנות, de la racine QRV קרב, signifiant « approcher, apporter ») est une offrande rituelle décrite et prescrite dans la [[Torah]] centrale pour le culte du sanctuaire. Elles étaient ''apportées'' par les [[Israélite]]s au [[cohen (judaïsme)|''cohen'']], le « prêtre » lévite. Bien qu'on rende généralement le terme par « sacrifice, » ce dernier terme recouvre une notion toute différente.
Il existait divers types de ''korbanot'', de différentes natures et de différentes fonctions. Il s'agissait toutefois le plus souvent d'animaux de menu ou de gros bétail qui étaient [[shehita|abattus rituellement]] avant d'être cuits et consommés par la personne qui apportait l'offrande, à l'exception de parts qui revenaient de droit au ''cohen'', et d'autres qui, étant interdites à la consommation, étaient brûlées sur l'[[autel (religion)|autel]] (''mizbea'h''). L'offrande était parfois [[holocauste|entièrement brûlée sur l'autel]]. <br/>À défaut de taureau ou de mouton, l'on pouvait offrir des tourterelles, des pigeons, de la farine, de l'encens, les prémices de la récolte, de la pâte, etc.
La [[Torah]] décrit diverses offrandes pour diverses occasions avec de nombreux détails. Le rite fut observé par les [[Juifs]] jusqu'à la destruction du [[Second Temple]] en 70 EC et par les [[Samaritains]] jusqu'à la chute du Temple de Garizim. Ceux-ci continuent toutefois la pratique du ''korban pessa'h'' (offrande de l'agneau pascal), que les Juifs ont abandonnée jusqu'à la réinstauration du [[Troisième Temple]].
Les ''korbanot'' et leur nature occupent toujours une place importante dans la [[judaïsme|théologie juive]], ainsi que dans le rituel et la [[halakha|loi religieuse]], particulièrement dans le [[judaïsme orthodoxe]].
== Le Korban dans la Torah ==
Des offrandes à Dieu apparaissent dès la [[Bereshit (parasha)|première parasha hebdomadaire du Livre de Bereshit]]<ref name=Caab>[http://www.sefarim.fr/?Library=Pentateuque&Book=Gen%E8se&Chapter=4&Verse=3 Genèse 4:3]</ref>. Toutefois, bien que les différentes offrandes émaillent le texte, il n'est pas question de ''korbanot'' mais de ''mena'hot''<ref name=Caab/>, de ''olot''<ref>[http://www.sefarim.fr/?Library=Pentateuque&Book=Gen%E8se&Chapter=8&Verse=20 Genèse 8:20], [http://www.sefarim.fr/?Library=Pentateuque&Book=Gen%E8se&Chapter=22&Verse=2 Genèse 22:2]</ref> de ma'asser<ref>[http://www.sefarim.fr/?Library=Pentateuque&Book=Gen%E8se&Chapter=28&Verse=22 Genèse 28:22]</ref>, de zeva'him<ref>[http://www.sefarim.fr/?Library=Pentateuque&Book=Gen%E8se&Chapter=31&Verse=54 Genèse 31:54], [http://www.sefarim.fr/?Library=Pentateuque&Book=Exode&Chapter=12&Verse=27 Exode 12:27]</ref>, etc., et le ''korban'' n'apparaît que dans le [[Lévitique]] (1:2), pour la raison qu'à partir de là, le culte sacrificiel est hiérarchisé et centralisé: une offrande ne peut plus, à l'exception du [[korban pessah|sacrifice pascal]], être élevée à Dieu par quiconque en dehors du ''[[Cohen (judaïsme)|cohen]]''<ref>Que la [http://www.sefarim.fr/?Library=Pentateuque&Book=Gen%E8se&Chapter=14&Verse=18 Bible du rabbinat rend par prêtre] [http://www.sefarim.fr/?Library=Pentateuque&Book=L%E9vitique&Chapter=1&Verse=5 ou pontife], tandis que [[:s:Lévitique 1|Louis Segond traduit par « sacrificateur »]]</ref>, c'est-à-dire un descendant mâle de la lignée paternelle d'[[Aaron (Bible)|Aaron le Lévite]]; le récit de Kora'h<ref>[http://www.sefarim.fr/?Library=Pentateuque&Book=Nombres&Chapter=16&Verse=1 Nombres 16:1-40]</ref>, où ce Lévite de la lignée de Kehat (dont sont également issus [[Moïse]] et [[Aaron (Bible)|Aaron]]) et ses partisans sont engloutis par la bouche de la terre, vient mettre en garde quiconque disputerait cette exclusivité aaronite. Il devient de plus interdit d'abattre un animal afin d'en consommer la chair en dehors de l'enceinte du sanctuaire, ainsi que de consommer le fruit de la récolte, de la vigne, du pressoir et la première pâte avant d'en avoir prélevé les prémisses pour le ''cohen''. Toute nourriture doit donc lui être « apportée » avant d'être sanctifiée. Pour autant, il ne lui suffit pas d'être de descendance aaronite patrilinéaire, il doit également être impérativement en état de pureté rituelle.
Le ''korban'' constitue donc le principal sujet du Livre du [[Lévitique]]: y sont minutieusement détaillés les divers types et natures de ''korbanot'', leur raison d'être, les prescriptions de leur réalisation, les animaux ou végétaux pouvant convenir pour une telle offrande; les bêtes [[cacheroute|permises au sacrifice et à la consommation]], à condition d'y avoir été reconnues convenables après inspection de la présence ou absence de divers signes et d'avoir été [[shehita|rituellement abattues]]; les conditions permettant ou interdisant à un ''cohen'' de remplir son office, parmi lesquelles figurent principalement l'impureté rituelle et la présence de tares physiques, permanentes ou transitoires; les facteurs d'impureté et les rites de purification des personnes impures; les unions permises et interdites, la transgression desquelles entraîne une déchéance définitive de statut chez un ''cohen'', le retranchement du sein du peuple chez un laïc. Le Lévitique contient également une mise en garde à l'égard de ''cohanim'' qui ne suivraient pas le rite, en l'occurrence la mort des fils aînés d'Aaron, Nadav et Abihou, consumés par un feu pour en avoir allumé un qui n'avait pas été prescrit<ref>[http://www.sefarim.fr/?Library=Pentateuque&Book=L%E9vitique&Chapter=10&Verse=1 Lévitique 10:1-2]</ref>.<br/>Le Livre du Lévitique décrit aussi la distinction entre le simple cohen et le [[cohen gadol|grand-prêtre]]; celui-ci est le seul habilité à réaliser le rituel de [[Yom Kippour]], et donc à pénétrer dans le [[débir|Saint des saints]] où réside Dieu, mais il est également soumis à des règles de pureté rituelle et familiale plus strictes.
Selon la tradition juive, le korban sera accompli pendant plus de mille ans depuis cette époque biblique jusqu'à la chute du [[Second Temple]] en 70 EC, et ne connaîtra pour seuls hiatus que l'[[exil à Babylone]] et l'interdit séleucide qui mena à la révolte des Hasmonéens.
=== Les diverses korbanot décrites dans la Torah ===
Les ''korbanot'' peuvent être offertes en plusieurs occasions: soit les jours de convocation sainte, où elles le sont le plus souvent à titre public, soit à titre individuel, en rachat d'une faute ou en remerciement à Dieu.
La Torah décrit plusieurs types de korbanot:
* le premier, ''[[korban olah]]<ref>[http://sefarim.fr/?Library=Pentateuque&Book=L%E9vitique&Chapter=1&Verse=2 Lévitique chapitre 1]</ref>'', est une offrande expiatoire offerte le plus souvent à titre individuel et volontaire, où un animal, le plus souvent choisi parmi le gros ou le menu bétail mâle et sans défaut, est [[holocauste|intégralement consommé par le feu]] après avoir été chargé des fautes de l'individu qui l'offre par [[semikha dans les sacrifices|imposition des mains sur sa tête]] et abattu. Seules les fautes commises en état d'égarement peuvent être rédimées de la sorte. Le bois nécessaire pour le feu fait lui aussi l'objet d'un ''korban''<ref>[http://sefarim.fr/?Library=Hagiographes&Book=N%E9h%E9mie&Chapter=10&Verse=35 Néhémie 10:35]</ref><br/>C'est également une ''olah'' que doit apporter la femme ayant conçu après sa période d'impureté, ainsi que la personne atteinte de ''[[tza'arat]]''.<br/>Le ''korban olah'' peut également être offerte à titre public, comme offrande perpétuelle (''korban tamid'') ou offrande supplémentaire ('korban moussaf'') lors des [[fêtes juives|jours saints]], dont la nature varie en fonction du jour saint célébré.
* le ''[[korban min'ha]]'' est une offrande végétale, en fine fleur de farine, arrosée huile et parsemée d'encens, pouvant être présentée sous forme de farine, de galette, de gruau, etc. Elle ne peut contenir ni miel ni levain. Elle est présentée en accompagnement d'autres offrandes.
* le ''[[korban hattat]]'' est une offrande expiatoire où seuls les organes de la bête sont brûlés sur l'autel, contrairement au ''korban olah'', la chair et la peau de l'animal l'étant hors du campement où de l'enceinte du Temple. Ce type d'offrande peut être faite à titre individuel par le grand-prêtre, lors d'un péché grave commis par inadvertance ou de [[Yom Kippour]], par un prince, par un israélite ayant mérité d'être retranché du sein de son peuple, ou à titre public, par exemple lors du ''korban moussaf'', à l'exception du ''moussaf'' de [[shabbat]].
* le ''[[korban asham]]'' est une offrande délictive offerte par exemple lors d'un larcin ou dans certains cas d'impureté, que le délit soit établi ou douteux. Il s'agit toujours d'une offrande individuelle.
* le ''[[korban pessa'h]]'', ou offrande pascale, est le seul à ne pas devoir être présenté au ''cohen''. Il doit cependant être abattu dans l'enceinte du sanctuaire par chaque chef de famille à la date du 15 Nissan, le jour de [[Pessa'h]]. Une opportunité est accordée à ceux qui n'ont pu réaliser le korban pour une raison légitime un mois plus tard, lors du [[Pessa'h sheni]].
* le ''[[korban shelamim]]'' est une offrande rémunératoire offerte à titre individuel lors de pèlerinages, en remerciement, ou par vœu personnel. Elle est faite à titre public au festival de [[Chavouot]].
* les ''[[maasser]]ot'' sont des [[dîme]]s prélevées sur les premiers produits du pressoir, de la moisson, de la vigne, etc. Réalisées à titre individuel, en fonction des avoirs et de l'indice de production, il en existe plusieurs variétés. Elles ont pour conséquence de permettre aux Israélites dépourvus de terre, comme les indigents, ou ne pouvant en posséder par décret biblique, comme les ''[[cohen (judaïsme)|cohanim]]'' et les ''[[lévite|leviim]]'', de pourvoir à leurs besoins.
De nombreuses offrandes sont décrites avec un accompagnement de farine et une libation, généralement de vin, sauf à [[Souccot]], où l'on offre de l'eau. Toutes les ''korbanot'' doivent en outre être salées.
== Les prophètes et les ''korbanot'' ==
De nombreux prophètes, personnages inspirés, c'est-à-dire emplis du souffle divin, portant régulièrement au peuple la parole qu'ils reçoivent, selon les croyances israélites, de Dieu, rapportent Son mécontentement devant les Israélites qui réduisent la Torah de Moïse à sa dimension cultuelle à l'exclusion des autres, notamment l'éthique. La restauration du caractère éthique constitue l'une des tâches si importantes de la prophétie que la critique biblique considère qu'elle est leur grand-œuvre sinon leur invention{{référence nécessaire}}.
Les critiques prophétiques des ''korbanot'' relèvent principalement de deux ordres:
* la prolifération anarchique de « hauts-lieux » et autres sites cultuels décentralisés, auxquels se mêlent souvent des tentations syncrétistes, voire franchement idolâtres. Si ce culte est quelquefois « importé, » notamment par [[Jézabel]] qui entend imposer son dieu, [[Baal]] « avec un enthousiasme de missionnaire, » il est souvent local: Jérémie gronde contre ceux qui, au lieu de consacrer leur aîné à YHWH, le font passer dans le feu à [[Moloch]] dans la [[Géhenne]]. <br/>La tendance est en tout état de cause antérieure à la montée en terre d'Israël puisqu'Osée pleure la déchéance d'Israël, qui n'a glorieusement surmonté les malédictions de [[Balaam]] que pour sombrer dans l'idolâtrie à Baal-Peor. Elle est à ce point ancrée dans les mentalités que le roi [[Ezéchias]] fait détruire le [[Nehoushtan]]<ref>2 Rois 18:4</ref>, pourtant érigé par Moïse, car on y brûle des parfums. L'épisode d'idolâtrie majeure, le [[Veau d'or]] y est encore plus antérieur, coïncidant temporellement avec la révélation des premières Tables de la Loi sur le Sinaï; les termes par lesquels il est annoncé à la foule enthousiaste ressemblent mot pour mot à la proclamation faite par le roi séparatiste [[Jéroboam]], qui inaugure un temple rival, et idolâtre, à Béthel. Ceci, ainsi que le fait qu'[[Ezéchias]] et [[Josias]], les deux [[rois de Juda]] les plus résolus à centraliser le culte de YHWH à Jérusalem, soient également les plus favorablement considérés dans l'historiographie biblique exprimée par le [[Livre des Rois]], est l'un des arguments-clés de l'[[hypothèse documentaire|hypothèse de Wellhausen]].
* la banalisation des ''korbanot'', devenues quotidiennes et routinières, et considérées comme suffisantes pour obtenir les faveurs divines, font tout aussi fortement l'objet d'imprécations et tentatives de rappel à l'ordre, et ce dès que les enfants d'Israël ont pris possession de la terre qui leur a, selon la Bible, été destinée et promise par Dieu: [[Samuel]] rappelle à [[Saül]] que « l'obéissance vaut mieux qu'un ''zeva'h'', et la soumission que la graisse des béliers<ref>[http://sefarim.fr/?Library=Proph%E8tes&Book=Samuel%201&Chapter=15&Verse=22 I Samuel 15:22]</ref>; » [[Isaïe]], dès ses premières exhortations, annonce à ses auditeurs que Dieu n'agrée pas les holocaustes<ref>[http://sefarim.fr/?Library=Proph%E8tes&Book=Isa%EFe&Chapter=1&Verse=11 Isaïe 1:11]</ref> et a « en horreur » leur encens<ref>[http://sefarim.fr/?Library=Proph%E8tes&Book=Isa%EFe&Chapter=1&Verse=13 Isaïe 1:13]</ref>; [[Jérémie]] réitère ces propos<ref>[http://sefarim.fr/?Library=Proph%E8tes&Book=J%E9r%E9mie&Chapter=6&Verse=20 Jérémie 6:20]</ref>, ajoutant que lors de [[l'Exode]], Dieu n'a rien prescrit à leurs pères en matière d'holocauste ni de sacrifice, mais d'écouter Sa voix, et de suivre la voie qu'Il leur prescrit<ref>[http://sefarim.fr/?Library=Proph%E8tes&Book=J%E9r%E9mie&Chapter=7&Verse=21 Jérémie 7:21-23]</ref>; Osée ne dit pas autre chose<ref>[http://sefarim.fr/?Library=Proph%E8tes&Book=Os%E9e&Chapter=6&Verse=6 Osée 6:6], [http://sefarim.fr/?Library=Proph%E8tes&Book=Os%E9e&Chapter=9&Verse=4 9:4]</ref>, proposant par ailleurs de substituer aux taureaux l'hommage des lèvres<ref>[http://sefarim.fr/?Library=Proph%E8tes&Book=Os%E9e&Chapter=14&Verse=1 14:1-2]</ref>. Il en est de même pour [[Michée]]<ref>[http://sefarim.fr/?Library=Proph%E8tes&Book=Mich%E9e&Chapter=6&Verse=6 Michée 6:6-8]</ref>.
Cependant, les mêmes prophètes qui décrient les offrandes dépourvues d'esprit de repentir, de bonté et de droiture, ne nient pas son rôle essentiel, et le repentir n'a pas pour but, disent [[Joël]]<ref>[http://sefarim.fr/?Library=Proph%E8tes&Book=Jo%EBl&Chapter=2&Verse=13 Joël 2:13-14]</ref> et [[Malachie]]<ref>[http://sefarim.fr/?Library=Proph%E8tes&Book=Malachie&Chapter=3&Verse=3 Malachie 3:3-4]</ref> de mettre un terme aux offrandes, mais au contraire de les rendre propices et agréables à Dieu. De telles offrandes, jouant un rôle complémentaire à l'observance de la Loi, seront agréées en provenance de tous les fidèles, [[enfants d'Israël|Israélites]] comme [[conversion au judaïsme|étrangers]], et la maison de Dieu deviendra une maison de prière pour toutes les nations<ref>[http://sefarim.fr/?Library=Proph%E8tes&Book=Isa%EFe&Chapter=56&Verse=7 Isaïe 56:7]</ref>.
=== Les ''korbanot'' dans les ''Ketouvim'' ===
Les livres inclus dans les [[Ketouvim]], en particulier [[livre des Psaumes|celui des Psaumes]], montrent une profonde influence du message prophétique.
== Interprétation pharisienne: le korban dans la Mishna ==
<!--
The [[Mishnah]] and [[Talmud]] devote a very large section, known as a ''[[seder]]'', to the study and analysis of this subject known as ''[[Kodshim]]'', whereby all the detailed varieties of ''korbanot'' are enumerated and analyzed in great logical depth, such as ''kodshim kalim'' ("of minor degree of sanctity") and ''kodashei kodashim'' ("of major degree of sanctity"). In addition, large parts of every other book of the Talmud discuss various kinds of sacrifices. As but a few examples, ''Pesachim'' is largely devoted to a discussion of how to offer the [[Pesach]] (Passover) sacrifice. ''Yoma'' contains a detailed discussion of the offerings and Temple ritual on [[Yom Kippur]] (Day of Atonement), and there are sections in ''seder Moed'' (Festivals) for the special offerings and Temple ritual for other major [[Jewish holidays]]. ''Sheqalim'' discusses the annual half-shekel offering for Temple maintenance and Temple governance and management, ''Nashim'' discusses the offerings made by Nazirites and the suspected adultress, etc.
-->
== Interprétation chrétienne du korban ==
<!--Christians understand that sacrifices were commanded by God because of mankind's need to be ransomed from the punishment of sin (Lev. 17:11). They believe that since God is holy, he demands perfection in his followers, which is an unattainable standard (Rom. 3:23). The sacrificed animals were a sign of God's grace to mankind - in effect allowing the death of an acceptable animal to take the place of a man's death. Christians believe that this system of substitutionary atonement was prophesied to end with the coming of the Messiah. The Messiah's death was to be the atoning sacrifice for the entire world, thereby invalidating the need for the old system of animal sacrifice (Heb. 10:1-18). See [[Isaiah 53]]
Jesus rebuked some of the Pharisees for their inappropriate implementation of Korban, in Mark Chapter 7:
http://www.biblegateway.com/passage/?search=Mark%207:9-13;&version=31;
The phrase al-Qurbaan al-Muqaddas (القربان المقدس; The Holy Korban) is the usual term used to translate the term "[[Eucharist]]" into Arabic among Arab Christians.
-->
== Interprétation rabbinique: le korban dans le Talmud ==
<!--The Talmud provides extensive details not only on how to perform sacrifices but how to adjucate difficult cases, such what to do if a mistake was made and whether improperfully 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.
In addition, numerous details of the daily religious practice of an ordinary Jew were connected to keeping memory of the rhythm of the life of the Temple and its sacrifices. For example, the [[Mishna]] begins with a statement that the [[Shema Yisrael]] (Hear O Israel) prayer is to be recited in the evening at the time when [[Kohanim]] who were [[Tamei]] (ritually impure) are permitted to enter to eat their [[Terumah]] (a food-tithe given to priests) following purification, requiring a detailed discussion of the obligations of tithing, ritual purity, and other elements central to the Temple and priesthood in order to determine the meaning of the contemporary daily Jewish obligation.
===The end of sacrifices===
With the destruction of the [[Second Temple]] in Jerusalem by the Romans, the Jewish practice of offering 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.
Rabbinic Judaism was forced to undergo a significant development in response to this change; no longer could Judaism revolve round the Temple services. The destruction of the Temple led to a development of Judaism in the direction of text study, prayer, and personal observance. [[Orthodox Judaism]] regards this as being largely an alternative way of fulfilling the obligations of the Temple. Other branches of Judaism ([[Conservative Judaism|Conservative]], [[Reform Judaism|Reform]], and [[Reconstructionist Judaism|Reconstructionist]]) regard the Korbanot as an ancient ritual that will not return. A range of responses is recorded in classical rabbinic literature, describing this subject.
:Once, Rabbi Yohanan ben Zakkai was walking with his disciple, Rabbi Y'hoshua, near Jerusalem after the destruction of the Temple. Rabbi Y'hoshua 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 Yohannan 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 "Lovingkindness I desire, not sacrifice." (Hosea 6:6)
:[[Midrash]] Avot D'Rabbi Nathan 4:5
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.
: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).
:Babylonian Talmud, Sukkah 49
Nonetheless, numerous texts of the Talmud stress the importance of and hope for eventual re-introduction of sacrifices, and regard their loss as a terrible tragedy. Partaking of sacrificial offerings was compared to eating directly at ones Father's table, whose loss synagogue worship does not quite entirely replace. One example is in ''Berachot'':
:And I said to him: I heard a heavenly voice that was cooing like a dove and saying, "Woe to the children because of whose sins I destroyed My house, and burned My temple, and exiled them among the nations of the world. And he [Elijah the prophet] said to me: "By your life and the life of your head! It is not only at this moment that [the heavenly voice] says this. But on each and every day it says this three times. And not only this, but 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." (Talmud ''Berachot'' 3a).
Another example is in ''Sheqalim'':
: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 ''[[Maaleh Ashan|maaleh ashan]]'' is growing next to me. [''Maaleh Ashan'' is the secret ingredient in the incense that made the smoke rise, which according to the Talmud the [[House of Avitnas]] never revealed.]"
====Will sacrifices be reinstituted in the future?====
Since the destruction of the Temple, Judaism has instituted a system of study, public [[Torah]] readings, and prayers that connect the Jewish people to the Temple and the Temple service.
The prevailing belief among rabbinic Jews is that in the messianic era, the [[Jewish Messiah]] would come and a [[Third Temple]] would be re-built. It is believed that the ''korbanot'' would be reinstituted, but to what extent and for how long is unknown. Some biblical and classical rabbinic sources hold that most or all sacrifices will not need to be offered.
* In the future all sacrifices, with the exception of the Thanksgiving-sacrifice, will be discontinued. (Midrash Vayikra Rabbah 9:7)
* All sacrifices will be annulled in the future. (Tanchuma Emor 19, Vayikra Rabbah 9:7)
*Then the grain-offering of Judah and Jerusalem will be pleasing to God as in the days of old, and as in ancient years. (Malachi 3:4)
The majority view of classical rabbis that the [[613 mitzvot|Torah's commandments]] will still be applicable and in force during the messianic era. However, a significant minority of rabbis held that most of the commandments will be nullified in the [[Jewish Messiah|messianic]] era, thus holding that sacrifices will not be reinstated. Examples of such rabbinic views include:
*Babylonian Talmud, Tractate Niddah 61b and Tractate Shabbat 151b.
*Midrash Shochar Tov (Mizmor 146:5) states that God will permit what is now forbidden.
There is no authoritative answer accepted within Judaism as to which mitzvot, if any, would be annulled in the messianic era.
These views are still considered to be valid options within classical and Orthodox Judaism. As such, Rabbi [[Abraham Isaac Kook]], the first chief rabbi of Palestine, held that in the messianic era, only grain offerings ('menachot') will be reinstated in the Temple service. Most of [[Orthodox Judaism]] holds that in the messianic era, most or all of the korbanot will be reinstituted, at least for a time. Other [[Jewish denominations]], such as [[Conservative Judaism]] and [[Reform Judaism]], hold that no animal sacrifices should be offered in a rebuilt Temple at all. See the article on the [[Temple in Jerusalem]] for examples of how prayerbooks by many Jewish groups deal with this issue.
===Why were sacrifices commanded? A rabbinic debate===
[[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. 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 his ''[[Guide to the Perplexed]]'' he writes:
:"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." (Book III, Chapter 32. Translated by M. Friedlander, 1904, The Guide for the Perplexed, Dover Publications, 1956 edition.)
In contrast, many others such as [[Nachmanides]] (in his Torah commentary on Leviticus 1:9) disagreed. Nachmanides cites the fact that the [[Torah]] records the practices of animal and other sacrifices from the times of [[Abraham]], [[Isaac]], and [[Jacob]] and earlier. Indeed, the purpose of recounting the [[near sacrifice of Isaac]], known in Judaism as "The Binding of Isaac" (''Akeidat Yitzhak'' or the ''Akeidah'') was to illustrate the sublime significance and need of animal sacrifices as supplanting the abomination of human sacrifices.
===Nineteenth and Twentieth century===
In the 1800s a number of Orthodox rabbis studied the idea of reinstating ''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.
During the early twentieth century, Rabbi [[Yisrael Meir Kagan]] known as the ''[[Chofetz Chaim]]'' and himself a ''kohen'', advised some followers to set up special [[yeshiva]]s for married students known as ''Kodshim [[Kollel]]s'' that would specialize in the study of the ''korbanot'' and study with greater intensity the ''kodshim'' 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 ''korbanot'', ''kodshim'', and the needs of the future Jewish Temple, such as the [[Brisk yeshivas]].
The [[Temple Institute]] has been constructing ritual objects in peparation for a resumption of sacrifices.
===Orthodox Judaism===
Today [[Orthodox Judaism]] includes mention of each ''korban'' on either a daily basis in the ''[[siddur]]'' (daily prayer book), or in the ''[[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.
On each [[Jewish holiday]] the sections in the [[Torah]] mentioning that festival's ''korbanot'' is read out loud in [[synagogue]].
====''Korbanot'' in the Orthodox prayer book====
The prayers mention the ''korbanot'' at various junctures.
===== Daily Services =====
In the very early morning daily ''[[Shacharit]]'' prayers for example, they include the following in order of mention, actually called the ''korbanot''
*'''''Kiyor''''' Describing the basin containing pure water to wash up before touching the ''korbanot'' (offerings), based on Exodus 30: 17-21 [http://bible.ort.org/books/pentd2.asp?ACTION=displaypage&BOOK=2&CHAPTER=30].
*'''''Trumat Hadeshen''''' Removing the ashes of the ''korban olah'' (elevation offering), based on Leviticus 6:1-6 [http://bible.ort.org/books/pentd2.asp?ACTION=displaypage&BOOK=3&CHAPTER=6].
*'''''Korban Tamid''''' Perpetual daily offerings: "...Fire-offering...male yearling lambs unblemished two a day..." based on Numbers 28:1-8 [http://bible.ort.org/books/pentd2.asp?ACTION=displaypage&BOOK=4&CHAPTER=28].
*'''''Ketoret''''' [[Incense]] [from] [[spice]]s: "...stacte, onycha, and galbanum, ...and [[frankincense]]..." Based on Exodus 30:34-36;7-8 [http://bible.ort.org/books/pentd2.asp?ACTION=displaypage&BOOK=2&CHAPTER=30]..."[[myrrh]], [[cassia]], [[Nard (perfume)|spikenard]], [[saffron]], costus, aromatic bark, [[cinnamon]], ley, [[salt]], [[amber]]..." based on the Babylonian [[Talmud]] ''Kritut'' 6a; Jerusalem Talmud ''Yoma'' 4:5; 33a.
*'''''Korban Musaf''''' The additional offerings for [[Shabbat]]: "On the Sabbath...two male [[lamb]]s...fine [[flour]] for a meal offering mixed with oil and its [[wine]] libation..." based on Numbers 28:9-10 [http://bible.ort.org/books/pentd2.asp?ACTION=displaypage&BOOK=4&CHAPTER=28].
*'''''Korban Rosh Chodesh''''' Offering for the new month: ...Two young [[Cattle|bulls]], one [[Sheep|ram]], seven lambs...fine flour ...mixed with [[olive oil]]...one he [[goat]]... and its wine libation." Based on Numbers 28: 11-15 [http://bible.ort.org/books/pentd2.asp?ACTION=displaypage&BOOK=4&CHAPTER=28].
*'''''Zevachim''''' Chapter 5 of [[Mishnah]] ''Zevachim'' is then cited. (It was included in the ''siddur'' at this stage because it discusses all the sacrifices and the sages do not dispute within it):
**A. '''''Eizehu mekoman shel z'vachim''''' Places for the ''zevachim korbanot'' to be offered: "...The slaughter of the bull and the he-goat of [[Yom Kippur]] is in the north [of the altar]..."
**B. '''''Parim hanisrafim''''' [[Cattle|Bulls]] that are completely burned: "...These are burned in the place where the [altar] ashes are deposited."
**C. '''''Chatot hatzibur v'hayachid''''' Sin offerings of the community and the individual: "...The he-goats...are eaten within the [Temple courtyard] curtains by male priests...until midnight."
**D. '''''Ha'olah kodesh kodashim''''' The elevation offering is among the offerings with a major-degree-of-holiness: "...it is entirely consumed by fire."
**E. '''''Zivchei shalmei tzibur v'ashamot''''' Communal peace offerings and guilt offerings: "...are eaten within the [Temple courtyard] by males of the priesthood...until midnight."
**F. '''''Hatodah v'eil nazir kodashim kalim''''' The thanksgiving offering and the ram of a [[Nazirite]] are offerings of a minor-degree holiness: "They are eaten throughout the city [of [[Jerusalem]] ] by anyone, prepared in any manner...until midnight..."
**G. '''''Sh'lamim kodashim kalim''''' The peace offerings are of lesser (lighter) holiness: "...Is eaten by the ''kohanim''...throughout the city [of Jerusalem] by anyone..."
**H. '''''Hab'chor vehama'aser vehapesach kodashim kalim''''' The firstborn and tithe of animals and the [[Passover]] offering are offerings of lesser (lighter) holiness: "...The Passover offering is eaten only at night...only if roasted."
*'''''Rabbi Yishmael omer''''' Rabbi Yishmael says: Through thirteen rules is the [[Torah]] elucidated. (Introduction to the ''Sifra'', part of the Oral Law).
*'''''Yehi Ratzon''''' (Ending) The study session concludes with a prayer ("May it be thy will...) for the restoration of the [[Temple in Jerusalem]] and the resumption of sacrifices. (...that the [[The Third Temple|Temple]] be rebuilt speedily in our days, and grant our portion in your [[Torah]]and there we shall serve you with reverence as in days of old and in former years. And may the grain offering of Judah and Jerusalem be pleasing to God, as in days of old and in former years.")
The [[Amidah]]
*''''Retzai'''' Every the Orthodox [[Amidah]] prayer, the central prayer of [[Jewish services]], contains the paragraph: "Be favorable, Oh Lord our God, to your people Israel and their prayer, and [[The Third :Temple|restore]] the service of the [[Holy of Holies (Judaism)|Holy of Holies]] of Your [[Temple in Jerusalem|House]], and accept the [[Korban|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 words "fire offerings of Israel" from this prayer.
*''''Yehi Ratzon''''Private recitiation of the Amidah traditionally ends with the '''Yehi Ratzon''' prayer for the restoration of the Temple.
The weekday [[Torah reading]]
*A set of blessings connected with the weekday Torah reading include a prayer for the [[Third Temple|restoration of the Temple]]: "May it be the will before our Father who is in heaven to establish the House of our lives and to return his ''[[shekhina]]'' (Divine presence) into our midst, speedily, in our days, and let us say Amen."
====Other occassions====
Jewish services for [[Shabbat]], [[Jewish holidays]] and other other occassions include special prayers for the restoration of sacrifices. For example, the traditional [[Yom Kippur]] liturgy contains repreated prayers for the restoration of sacrifices and every [[High Holiday]] [[Amidah]] contains [[Book of Isaiah|Isaiah]] 56:7:
:Even them will I bring to My holy mountain, and make them joyful in My house of prayer; their burnt-offerings and their sacrifices shall be acceptable upon Mine altar; for My house shall be called a house of prayer for all peoples. [http://www.mechon-mamre.org/p/pt/pt1056.htm]
===Martyrs as ''korbanot''===
{{OR|section|date=June2007}}
Classical Judaism teaches that after the destruction of the Temple, any Jew can become a ''korban'' for God as a martyr, both as a ''kadosh'' and as a ''korban''. A ''kadosh'' means a "holy" or "sanctified" person who has given up his life for God, which is known as ''[[kiddush Hashem]]'' or "sanctification of God's name". The word for ''korbanot'' is ''kodshim'', meaning "holy things" and the name for martyrs is ''kedoshim'' meaning "holy ones". So it is no wonder that Jews murdered during [[the Holocaust]] are referred to as both ''"korbanot"'' and "the ''kedoshim''".
The relationship between martyrs and sacrifices has its sources in the Torah . One strong proto-type for the subject is the [[near sacrifice of Isaac]], where God calls [[Isaac]] an ''olah'' ("burnt offering"): "...God tested [[Abraham]]...'Take your son, the only one you love, Isaac...Bring him as an ''olah'' (an [[holocaust (sacrifice)|all-burned offering]])...'...Abraham built the altar there, and arranged the wood. He then bound his son Isaac, and placed him on the altar on top of the wood. Abraham reached out and took the slaughter knife to slit his son's throat. God's angel called to him from heaven...Abraham then looked up and saw a ram caught by its horns in a thicket. He went and got the ram, sacrificing it as an all-burned offering in his son's place..." (Genesis 22:1-19) [http://bible.ort.org/books/pentd2.asp?ACTION=displaypage&BOOK=1&CHAPTER=22]. Thus, this ram is interchangeable with Isaac, as any animal ''korban'' is symbolic of its human owner. In times when there is no Temple, the individual martyr is his or her own ''korban'' according to most classical views in Jewish thought on this subject.
This lesson was embedded into the Jewish national consciousness because it became their "mental framework" and means of rationalizing the persecutions against them over the centuries. A rabbinical teaching ([[Rashi]] ''Torat Kohanim'', Leviticus) that when Jews are suffering, God looks to the "ashes" of Isaac on the altar, as if he had been burned like a ''korban olah'', a complete "burned offering", (since Isaac accepted his fate, it's considered to be the equivalent of him having actually "gone through with it" on a metaphysical level), and it then serves the same purposes of gaining atonement as the sacrifices would have done in the ancient Temples.
A noted verse in the Book of [[Psalms]] says "...But for your [God's] sake are we killed all the day; we are considered like '''sheep for the slaughter'''. " (Psalms 44:23) [http://www.mechon-mamre.org/p/pt/pt2644.htm]. The image of Jews going like "sheep to the slaughter" has been used as the metaphor for both Jewish powerlessness as well as absolute fealty by them to their God. The death of people martyred for their faith was deemed to be the equivalent of sacrifices in the ancient Temples and hence the nomenclature utilized is the same as well. The word "[[Holocaust]]" derives from the Greek term for a "completely burnt" (''olah'') offering.
==== Efforts to restore Korbanot ====
{{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.
===In Conservative Judaism===
[[Conservative Judaism]] disavows the resumption of Korbanot. Consistent with this view, it has deleted prayers for the resumption of sacrifices from the Conservative Siddur, including both the morning study section from the sacrifices, prayers for the restoration of Korbanot in the Amidah, and various mentions elsewhere. Consistent with its view that a priesthood and sacrificial system will not be restored, Conservative Judaism has also lifted certain restrictions on [[Kohen|Kohanim]], including limitations on marriage prohibiting marrying a divorced women or a convert. Conservative Judaism does, however, believe in the restoration of a [[The Third Temple|Temple]] in some form, and in the continuation of 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]] 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. The most recent official Conservative prayer book, [[Sim Shalom]], provides both service alternatives.
===In Reform and Reconstructionist Judaism===
[[Reform Judaism]] and [[Reconstructionist Judaism]] disavow all belief in a restoration of a [[The Third Temple|Temple]], the resumption of Korbanot, or the contination of identified [[Kohen|Kohanim]] 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 Korbanot from their prayer books.
===Women and Korbanot===
Women were required to perform a number of ''korbanot'', including:
*'''''Childbirth''''' The offerings following childbirth described in [[Leviticus]] 12.
*'''''Thanksgiving''''' The ''todah'' (Thanksgiving) offering and its accompanying ''mincha'' following recovery from illness or danger
*'''''Passover''''' The ''pesach'' (Paschal) sacrifice on [[Passover]]. Women could offer the sacrifice and hold a seder themselves if they wished, even if married.
*'''''Chatot and Ashamot''''' ''Chatot'' (sin) and ''ashamot'' (guilt) offerings in atonement for transgresions and unintentional errors.
*'''''Nazir''''' Offerings relevant to fulfillment of, or transgression of, the [[Nazirite]] vow.
*'''''Tazriah, Metzorah, and Zavah''''' Offerings following cure from certain diseases and unusual bodily discharges.
Women could also voluntarily participate in a number of other offerings and rituals for which they were not obligated, including:
*'''''First Fruits''''' [[Bikkurim]] (first fruits) on the holiday of [[Shavuot]].
*'''''Sheqalim'''' The half-shekel tax for Temple needs.
*'''''Voluntary Offerings''''' ''Shelamim'' (peace) offerings and a variety of other voluntary and donative offerings.
*'''''Semichah''''' ''[[Semicha]]'' (laying on hands) of sacrificial animals for sacrifices they were not required to perform (Berachot 19a).
*'''''Shechitah''''' Women could slaughter their sacrificial animals themselves if the wished.
Women who offered korbanot went directly into the ''Azaryah'' (Temple Courtyard) through the ''Shaar Nashim'', the Women's Gate, on the North Side of the Temple, and offered them in the same place that men offered them. Women who were not offering Korbanot were required to remain within the ''Ezrat Nashim'' (women's courtyard). <ref>{{cite web
| first = Catriel
| last = Sugarman
| title = Sheyibaneh Beit Hamikdash:Women in the Azarya?
| url = http://www.ou.org/torah/tt/5764/vayeitzei64/mikdash.htm
| accessdate =2006-08-17 }}</ref>
===Belonging to the 613 commandments===
About one hundred of the permanent [[613 mitzvot]] based on the [[Torah]] ([[Pentateuch]]) itself, concern the ''korbanot'', according to [[Maimonides]], (excluding those [[mitzvot]] that concern the actual Temple and the ''kohanim'' themselves of which there are about another fifty):
#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 fat (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 ''kohanim'' must eat the sacrificial meat in the Temple (Exodus 29:33)
#The ''kohanim'' must not eat the meat outside the Temple courtyard (Deuteronomy 12:17)
#A non-''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 ''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 ''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 (''Rosh Chodesh'') (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 [[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 ''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 [[Paschal lamb]] with ''[[matzah]]'' and ''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 ''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 ''asham talui'' when uncertain of guilt (Leviticus 5:17-18)
#Bring an ''asham vadai'' when guilt is ascertained (Leviticus 5:25)
#Bring an ''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]] (Leviticus 15:28-29)
#A woman who gave birth must bring an offering after she goes to the [[Mikveh]] (Leviticus 12:6)
#A man who had a running issue (unnatural [[semen]] flow) must bring an offering after he goes to the [[Mikveh]] (Leviticus 15:13-14)
#A ''metzora'' (a person with ''[[tzaraas]]'') must bring an offering after going to the [[Mikveh]] (Leviticus 14:10)
#Not to substitute another beast for one set apart for sacrifice ([[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 (''Parah Aduma'') (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)
===In Spiritual practice===
The ''korban'' also has a spiritual meaning, and refers to some part of an individual's ego, which is given up as a sacrifice to God in honor of the mortality of the worshipper. In keeping with the root of the word, meaning to draw close, and to the common usage as the sacrifice of an animal, so too can the worshipper sacrifice something of this world in order to become closer to God. <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
| accessdate = 2006-08-17}}</ref>
-->
== Voir aussi ==
*[[Sacrifice]]
*[[Kodashim]]
*[[Vayiqra]]
*[[Cohen (judaïsme)|Cohen]]
*[[Terouma]]
*[[Kapparot]]
== Notes et références ==
<references/>
* [[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
== Documents et liens externes ==
*[http://www.jewishencyclopedia.com/view.jsp?artid=35&letter=S&search=Sacrifices Article de la Jewish Encyclopedia]
<!--*[http://www.kmsynagogue.org/Vayikra.html Competing Visions of the Purpose of Korbanot]
*[http://www.koltorah.org/ravj/korbanottoday.htm Can We Offer Korbanot Today?]
*[http://www.chabad.org/library/article.asp?AID=2942 Are You Really Planning to Bring Back those Animal Sacrifices?]
*[http://www.geocities.com/m_yericho/ravkook/PINCHAS59.htm Rabbi Kook on "Korbanot" of Bread, Fire and Fragrance]
* [http://www.torah.org/advanced/mikra/5757/va/dt.57.3.01.html Rambam and Ramban on Korbanot, Torah.Org, Rabbi Yitzchak Etshalom]
*[http://www.the-samaritans.com/festival.htm Samaritan Passover and its Sacrifice]
*[http://www.tanakhprofiles.org/showappendix.php Sacrifice Handbook: detailed descriptions of the Torah's system of Korbanot] {{languageicon|Hebrew/English}}-->
[[Catégorie:Korban| ]]
[[Catégorie:Lois et rituels juifs]]
[[Catégorie:Tabernacle et Temples de Jérusalem]]
[[bg:Курбан]]
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[[es:Korbán]]
[[he:קורבן (יהדות)]]
[[id:Kurban (Yahudi)]]
[[lt:Korbanas]]
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[[yi:קרבן]]