A Specifically Jewish Sacrifice

and (Israel) offered sacrifices to the God of his father Isaac.                                                      Genesis 46:1

Naḥmanides explains that Jacob offered shlamim (literally “peace offerings,” that is sacrifices parts of which are eaten by the one who offers the sacrifice), and notes that he was the first to do so. Jacob’s father and grandfather had offered only the olah sacrifice (which is burnt entirely on the altar). Naḥmanides adds our Sages’ comment [Babylonian Talmud, Zevaḥim 116a] that the sons of Noah offered only the olah.

Maimonides in his Laws of the Preparation of Sacrifices [3:2] rules that the only sacrifice which may be accepted from a gentile is the olah. Further, Maimonides rules that if a gentile offers a sacrifice as shlamim, in practice it is to be brought as an olah. [ibid. 3:3]

Maimonides’ source for the ruling that even when a gentile intends to offer shlamim, the sacrifice may be brought only as an olah is the Talmud Bavli Menaḥot 73b:

Rav Huna says: shlamim of gentiles are offered as olah. (As for the reason) we can offer either a scriptural source or simple logic… The logic is that the gentiles’ heart is inclined towards Heaven.

Rashi explains “the gentiles’ heart is inclined towards Heaven” to mean that the gentiles’ intention is that his sacrifice be offered completely to Heaven, with no part to be eaten. The question which arises is: what makes shlamim an exclusively Jewish type of sacrifice? What is the internal point which relates shlamim particularly to the Children of Israel?

My father suggested that for gentiles there is no concept of worshipping God through eating. Generally speaking, the gentile concept of holiness is abstinence. It is a specifically Jewish concept that man can and must sanctify even the most mundane things. In some sense, the gentile approach separates between man and God, while the Jewish approach stresses that man is God’s partner.

An additional level of understanding is offered by Rabbi Shimshon Refael Hirsch’s systematic explanation of the meaning of the various sacrifices. Shlamim, from the root word “shalem” (complete), expresses the individual’s desire to offer a sacrifice even when nothing is missing in his life. In essence, shlamim convey the will to come closer to God (the basic meaning of “korban” [i.e., sacrifice], from the root word “karov” [i.e., to come near]) specifically out of the feeling that all is well. Bringing shlamim expresses the desire to come closer to God specifically because one is asking nothing of Him and not even expressing thanks for anything (the meaning of korban toda the thanksgiving offering). The idea of seeking God when all is well is a specifically Jewish concept, and thus, Rabbi Hirsch explains, shlamim is a specifically Jewish sacrifice.