Hashem introduced the passage of the offerings saying, “My offering that is My bread for My fire…you shall be careful to offer Me in its time.” He described the offerings as His meals. When Moshe heard this, he jolted backward in surprise. He exclaimed, “Even if we would offer You all the animals in the world, they would not suffice!” Hashem told him, “I am not asking them to bring Me offerings according to Myability, but rather only according to their ability.” Hashem continued, "This is the fiery offering you shall bring for Hashem: two unblemished lambs or kids in their first year, two a day, a constant olah-offering.” Hashem added that these two animals do not have to be offered at once; instead, “Offer one in the morning and one in the afternoon...” (Tanchuma, Naso §11). This daily offering is known as the “Tamid” (constant) offering. It is an olah, which means that its meat is incinerated on the Altar, which suggests absolute dedication to Hashem. A meal offering and a wine libation accompanied it.

One might ask: What did Hashem mean when He said that He only asks from us according to our ability? Is the ability of an entire nation limited to a daily offering of only two little animals? We may suggest that “according to their ability” means “in human terms.” That is to say, we express our worship of Hashem by offering Him a lamb because that is how one might honor a human king. However, unlike human kings who are often cruelly demanding on their subjects, Hashem demands very little from us. Thus, Midrash Tanchuma observes: There are ten kinds of pure animals, of which only three are domesticated and readily available — the cow, the goat, and the sheep — and it is only from these that Hashem requested offerings.

Elsewhere, the Sages ask the question about the world not containing enough animals in a slightly different manner: Does Hashem eat?! Even angels do not eat, nor did Moshe eat all the time he spent in Heaven! The Sages explain that Hashem regards the offering as His food. Thus, in the above-cited verse that introduces the offerings, Hashem said that the offerings are “for My fire.” That is to say, when we place it on the fire on the Altar, He regards the consumption of the fire as His own consumption (Shir HaShirim Zutta 1:15; Buber ed.). The Zohar (Vol. 1 pg. 164a) adds that offerings are a spiritual food that sustains Hashem’s world, and in this sense, He Himself “consumes” the offerings. It emerges that Hashem does not actually eat the offering but only regards it as if He has eaten it. This is in line with Sefer HaChinuch’s explanation of the offerings, that Hashem does not derive satisfaction from the nutrients of the offered animals but rather from our act of service. The essence of the offering is the message it means to convey, be it a message of worship, gratitude, praise, pardon, request, or tribute.

Next week we continue this major topic in Part Two.