ויקרא, פרק ז׳, פסוק ל״ח

The conclusion of the sacrificial laws bridges the gap between divine revelation and practical action, grounding the commandments in specific times and places. A subtle geographic and chronological tension arises regarding where these instructions were given, pointing to both Mount Sinai and the surrounding wilderness. One approach suggests a progression in two distinct stages: the general principles and specific details were initially given at Mount Sinai, while the practical instructions were repeated later in the Wilderness of Sinai, inside the Tent of Meeting, right when the Israelites were required to begin the actual service [ביאור יש״ר, העמק דבר, מלבי״ם]. The primary alternative approach suggests that both locations refer to the exact same physical space. Being at Mount Sinai simply means being encamped at the foot of the mountain in the surrounding wilderness, precisely where the Tabernacle was erected and the daily service commenced [רמב״ן, טור הארוך, רבנו בחיי].

The element of time is just as crucial as the location, as the sacrificial laws only gained legal and practical force on the specific day the Tabernacle was erected [העמק דבר, הופמן]. This emphasis on the daytime establishes a fundamental rule for all holy offerings: every stage of the sacrificial service—such as slaughtering, receiving the blood, sprinkling, and burning—is exclusively valid during daylight hours and never at night [תורה תמימה, מלבי״ם, אדרת אליהו]. Furthermore, God only spoke to Moses in the Tent of Meeting during the day [מלבי״ם, אדרת אליהו]. During these inaugural days of service, Moses assumed the role of a temporary priest. Dressed in a white linen tunic, he consolidated all positions of leadership—prophet, head of the court, priest, and king—before eventually transferring the priestly duties to Aaron and his sons [שטיינזלץ].

The instruction to bring offerings highlights a surprising historical reality: throughout their forty years of wandering in the wilderness, the Israelites did not offer sacrifices at all, except during the single year they camped at Mount Sinai [אבן עזרא, חזקוני, הופמן]. This historical gap clarifies the prophet Amos's later wonderment about whether Israel truly brought offerings during those four decades. Furthermore, the explicit statement that God commanded these sacrifices presents a theological tension, seemingly contradicting the prophet Jeremiah, who declared in God's name that He never commanded the ancestors regarding burnt offerings.

Commentators resolve this by explaining that sacrifices are essentially conditional commandments. They were given as an act of divine grace for atonement, acknowledging the reality that no human is immune to sin [רבנו בחיי, תולדות יצחק, פרדס יוסף]. God's ideal desire is for humanity to obey Him completely and avoid sin altogether, thereby eliminating the need for sacrifices. The prophets were emphasizing that God never desired sacrifices as empty rituals devoid of moral and spiritual integrity. Offering a sacrifice while continuing to act wickedly is not only entirely unwanted, but the offering of a wicked person is considered an abomination. It is viewed as a severe transgression, equated with murder or offering an impure animal that merely possesses superficial markers of purity [רבנו בחיי, תולדות יצחק, צאינה וראינה, הופמן].

Ultimately, the setting of the wilderness itself reflects the inner disposition required of anyone approaching God. Just as the Torah was given on a mountain known for its lowliness and simplicity, an individual must approach divine service with profound humility. A person who maintains a humble spirit is regarded by God as if they had offered every possible sacrifice [חומת אנך].