The Midrash (Vayikrah Rabbah 2:4) says that when HaKadosh Baruch Hu commanded Moshe Rabbeinu to himself command Bnei Yisrael in regards to the korbanot, he said Hashem, “Ribono Shel Olam, of all the seventy umot ha'olam, you have only commanded me in regards to Bnei Yisrael.” R’ Avin says that to this Hashem replied, “For they made Me King first by the Yam Suf and said to Me, ה' ימלך לעולם ועד.” R’ Berechya said that Hashem replied, “For they accepted My Kingship at Har Sinai and proclaimed, כל אשר דבר ה' נעשה ונשמע.”
Rambam writes that the underlying principle of korbanot is only to be an impediment in the way of Bnei Yisrael straying towards avodah zarah. In the days of yore, people in general brought animal scarifices to their avodah zarah, therefore, this mitzvah came to constrict any of Bnei Yisrael’s orientation and desire to conduct sacrificial rites solely Hashem. As the Torah says, וְלֹא יִזְבְּחוּ עוֹד אֶת-זִבְחֵיהֶם לַשְּׂעִירִם... (Vayikrah 17:7). That is to say that according to Rambam, on a fundamental level the main goal of the idea of korbanot isn’t the inherent value in and of itself, but rather the resulting bond to Hashem in the face of avodah zarah practices.
Other Rishonim argue on Rambam and say that korbanot do indeed exist on account of their core intrinsic value. They function to bring all of the worlds nearer to Hashem. As the hailege Baal HaTanya writes, by korbanot all living creatures were elevated to Hashem through one offering of an animal, and all plants were elevated through the one-tenth measurement of fine flour mixed with oil of the korban minchah (Likutei Amarim perek 34). Furthermore, it is taught that through bringing a korban, it is like a person has sacrificed himself to HaKadosh Boruch Hu. We see this alluded to in the pasuk אדם כי יקריב מכם קרבן לה' וגו', “When a person from among you shall bring a korban to Hashem…” (Vayikrah 1:2). In Hebrew it is phrased as if to say “when someone shall bring a korban from you,” as opposed to having been written אדם מכם כי יקריב. The animalistic aspect of a person is itself elevated towards Hashem through the hakravat korban.
Based on this, Rav Shlomo Zevin explains the Midrash above; Moshe was asking Hashem, that since the reason for korbanot is in order to separate Bnei Yisrael from avodah zarah, then this should reasonably be something that applies to the goyim of the world as well, so why are they not likewise commanded in regards to korbanot? Hashem replied, that korbanot actually function on a fundamental basis of inherent importance which is only relevant to Bnei Yisrael. R’ Avin said that Bnei Yisrael were exclusively given these mitzvot for having proclaimed ה' ימלך לעולם ועד at the Yam Suf, in regards to the understanding that korbanot elevate all living things closer to Hashem in holiness. Only Bnei Yisrael, who proclaimed Hashem as Ruler of the world can elevate the world closer to Hashem. R’ Berechyah said that Bnei Yisrael were exclusively chosen for having proclaimed נעשה ונשמע, in correlation to the understanding that through korbanot it is as if a person brings himself as a korban. So too here, only Bnei Yisrael could have any real connection to korbanot, for they were mekabel ol Malchut Shamayim, to do before understanding why. By accepting in such a way they entrenched their physical beings in devotion to holy actions. They sanctified their bodies and spiritually raised them the way they we are raised to Hashem through bringing a korban. That is why the mitzvot of korbanot were given only to Bnei Yisrael. May we continue to emulate these great middot of Bnei Yisrael in our relationship with Hashem and merit to bring korbanot again soon.
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