עמוס, פרק ה׳, פסוק כ״ה

The deep bond between God and the Israelites is not built on the foundation of animal sacrifices. To challenge the people's mistaken belief that bringing offerings could somehow erase their moral failures, the prophet points back to the historical period of the desert wanderings [ביאור שטיינזלץ]. He asks a rhetorical question: did the people truly bring offerings to God during those decades in the wilderness? [אבן עזרא, רד״ק, אברבנאל, מצודת ציון].

The primary approach among commentators is that during the forty years in the desert, the Israelites offered almost no sacrifices. The reason for this was purely practical, stemming from a lack of resources. As long as they remained near Mount Sinai and close to settled areas, they had access to meat and wine, allowing them to bring offerings. However, as they journeyed deeper into the desolate wilderness, they no longer had pasture for their flocks or wine for libations, bringing the sacrificial service to a halt [אבן עזרא, מלבי״ם, אברבנאל]. This historical reality is supported by the tradition that the Israelites offered only a single Passover sacrifice during their entire time in the desert [רש״י, מצודת דוד, רד״ק, אברבנאל].

While the general consensus points to a halt in sacrifices, another tradition suggests the practice did not stop completely but was instead drastically reduced. In this view, while the rest of the nation ceased bringing offerings due to their involvement in idol worship, the Tribe of Levi continued. Because they had not participated in the sin of the Golden Calf, the Levites maintained the practice of bringing sacrifices to God, even under harsh desert conditions [אבן עזרא, רד״ק, אברבנאל].

Ultimately, this history reveals a profound message. The fact that God guided the Israelites for decades in the wilderness and found favor in them without a steady stream of sacrifices proves that ritual offerings are not the ultimate goal. The primary service required of the people back then, and what God always desires, is not material worship. Instead, He seeks a society defined by justice, charity, kindness, and truth [מצודת דוד, אבן עזרא, מלבי״ם, אברבנאל].