בס”ד

A THOUGHT ABOUT PARSHAT RE’EH 5785

Introduction

This week, in Parshat Re’eh, we encounter a major shift in divine service in Deuteronomy 12:13:

Deuteronomy 12:13

13 Take heed to thyself that thou offer not thy burnt-offerings in every place that thou seest;יג  הִשָּׁמֶר לְךָ, פֶּן-תַּעֲלֶה עֹלֹתֶיךָ, בְּכָל-מָקוֹם, אֲשֶׁר תִּרְאֶה.

Until this point, people could bring offerings wherever they wished. From now on, sacrifices by the Jewish people were only to be brought at the place G-d would choose — first the Tabernacle, later the Temple in Jerusalem.

But what about the nations of the world? Are non-Jews still permitted to bring offerings to G-d? And if so, under what conditions?

That is the focus of this blog.

The Origin of the Offering: Before the Jewish People

Long before there was a Jewish nation or a Tabernacle, righteous individuals offered sacrifices to G-d. According to our Sages (Rambam, Hilchot Beit HaBechirah 2:2; Talmud Avodah Zarah 8a), Adam himself brought the very first offering when he was created. Later, Abel brought an offering of the firstborn of his flock (Genesis 4), and Noah offered sacrifices after leaving the Ark:

“Noah built an altar to the L-rd, and he took of every clean animal and of every clean bird and offered burnt offerings on the altar.”
(Genesis 8:20)

According to Midrash Bereshit Rabbah (34:9), Noah understood why G-d had instructed him to take extra clean animals onto the Ark — so that he could bring offerings. The concept of sacrifice was thus already embedded in the relationship between righteous non-Jews and G-d.

The Talmud (Zevachim 115b) confirms that before the Tabernacle was established, any kosher animals could be sacrificed. After the Tabernacle was erected, however, the Torah restricted sacrificial animals to specific species: cattle (bulls, calves), sheep (rams, ewes, lambs), goats (male or female), and in cases of poverty, doves or turtledoves (Leviticus 1–5). These animals all had to be ‘without blemish’ (Lev. 1:3, 3:1).

The Exclusive Altar of Israel

With the arrival of the Tabernacle — and later the Temple in Jerusalem — the manner of worship changed dramatically. G-d commanded Israel:

“Be careful that you do not offer your burnt offerings in every place that you see.”
(Deuteronomy 12:13)

From then on, offerings could only be brought at the place chosen by G-d — first Shiloh, and eventually Jerusalem — to preserve the purity of divine worship.


Some commentators, such as Rashi and Rabbeinu Bahya, see the limitation of sacrificial species as a safeguard against idolatry and the dilution of sacred service. However, Rambam (Moreh Nevuchim III:46) explains that sacrifices were offered in a form similar to those of idolaters so that the Israelites would not appear radically different, avoiding social tension — the goal was not merely to prevent idolatry.

Sacrifices are powerful spiritual acts. They can bring deep closeness to G-d — but can also be misused, leading to idolatry, superstition, or emotional projection. Therefore, G-d gave Israel a clear framework:

In this way, Israel preserved its unique role as guardian of pure spirituality.

And What About Non-Jews?

The Rambam concludes his extensive laws on offerings with a striking passage:

“Non-Jews may bring burnt offerings to G-d on their own altar, provided they do so themselves. Jews are forbidden to assist or act on their behalf, but they are permitted to teach them how to offer to the Blessed G-d.”
(Hilchot Ma’aseh HaKorbanot 19:16)

The Talmud (Zevachim 116b) also affirms that the prohibition of offering outside the Temple applies only to Jews. Non-Jews may indeed bring offerings — provided it is done leshem Hashem, for the sake of Heaven.

Jews may teach how to bring offerings with purity and reverence — but must not participate directly, as they may not offer outside the Temple.

Aesthetic and Respectful Offerings

The Talmud offers examples of aesthetic guidelines (not binding halacha) for non-Jews who wish to bring offerings. These include using new wood, choosing untouched land, and kindling a new fire — expressions of beauty (noy) and respect.

For instance, the sage Rav gave the following instructions to a non-Jew who wished to bring a voluntary offering:

Why Non-Jewish Offerings Are Not Encouraged Today

While it is technically permitted for non-Jews to bring burnt offerings to G-d — provided they use a kosher animal or bird, burn it entirely, and build their own altar — halachic authorities today strongly discourage the practice.

Offering a sacrifice is not a symbolic act but a deeply spiritual one — akin to the sacred service performed by Jewish priests in the Temple. Such an act demands a high level of sincerity, purity, and sanctity — qualities that are difficult to ensure outside a fully religious context.

One key source that discusses this is The Divine Code by Rabbi Moshe Weiner — a halachic work on the Seven Noahide Laws. In Chapter 7, it is explained (here paraphrased) that although offering is technically possible, it is practically discouraged for several reasons:

  1. Offering a sacrifice is a profound act of spiritual closeness to G-d, comparable to the priestly service. It demands extraordinary sincerity and purity, which are difficult to attain today;
  2. Such offerings must be brought with the correct intention and according to halachic standards, which requires guidance from a knowledgeable and trustworthy Orthodox rabbi — something that is often not practically available to non-Jews.

For these reasons, the focus today is not on physical offerings, but on inner dedication and living by the universal moral principles that are accessible to all.

Ritual Sacrifices for Noahides: Legal and Social Considerations

While ritual sacrifices are an ancient practice, modern Noahides cannot simply perform animal offerings. In the Netherlands, ritual slaughter is allowed only in recognized slaughterhouses under NVWA supervision, specifically for Jewish and Muslim practices. In the U.S., ritual slaughter falls under the Humane Slaughter Act, and local bans cannot infringe on religious freedom. Exceptions have been made, such as in Louisiana, where a group of idolaters was allowed to perform sacrifices under specific conditions.

Noahidism is not officially recognized in many countries, making individual sacrifices legally problematic, though it is recognized in places like the Philippines and Kenya. Even where unrecognized, U.S. law generally protects the right to practice religion as long as it does not harm others.

Sacrifices can also provoke public opposition, and Jewish law forbids offerings outside the Temple in Jerusalem for Jews. Furthermore, Jewish law teaches: Dina d’malchuta dina – “the law of the land is binding” (Baba Kama 113a). For Noahides, this means national regulations regarding animal welfare and slaughter must be followed.

Given these legal and social considerations, Noahides are encouraged to focus their efforts on higher purposes. HaShem will be far happier if Noahides dedicate their time and resources to bringing more Gentiles to become Pious Noahides. This effort improves the world, hastens Moshiach, and the building of the 3rd Holy Temple, making it a far more meaningful use of their time and resources than performing animal sacrifices.

So we see: Ritual sacrifices have historical significance, but modern practice requires careful attention to legal frameworks, recognition, and social sensitivities; focusing on guiding others toward righteousness is both safer and spiritually more valuable than performing ritual offerings today.

The Deeper Meaning According to the Lubavitcher Rebbe

The Lubavitcher Rebbe emphasizes in Torat Menachem (5745, vol. 5, pp. 3039–3041) that the Talmud’s instructions for non-Jewish offerings are aesthetic, not legal. As Rambam states: Jews may teach, but not assist in offerings outside the Temple.

The Rebbe also explains that the Hebrew word korban comes from karov — “to draw near.” The ultimate purpose of an offering is not the physical act, but the spiritual nearness to G-d.

Rambam concludes the laws of sacrificial service with a halacha about non-Jews:
“…to teach them and instruct them how they may bring an offering to the Blessed G-d.”
The Rebbe sees this not just literally, but spiritually: the truest offering is when a person offers himself — relinquishing ego and dedicating himself to G-d. That is why this halacha stands as the crown of all the laws of sacrifices — it expresses their very essence.

Israel’s Universal Responsibility

The Lubavitcher Rebbe sees in Rambam’s closing words not merely a legal technicality, but a profound spiritual mission for the Jewish people.

After writing dozens of chapters on the Jewish laws of sacrifice, Rambam ends with the responsibility to teach the nations how to offer to G-d.
According to the Rebbe, this reflects Israel’s broader task: to be a guide to the nations of the world in fulfilling the Seven Noahide Laws.

The phrase “to teach them and instruct them how they may offer to the Blessed G-d” refers not only to physical offerings, but to an inner process — teaching others how to offer themselves: to let go of ego and live with spiritual devotion.
This, says the Rebbe, is the true culmination of the sacrificial system: the universal message that all people — Jew and non-Jew alike — can draw near to G-d in purity.
That is why this halacha forms the final seal and crown of Rambam’s entire work on sacrifices.

Waiting for the Right Moment

Non-Jews who today feel a deep desire to bring offerings are best advised to await the rebuilding of the Third Temple. Then, the sacrificial service will be restored in the way G-d intended: at the proper place, in the proper manner, under the direction of the Jewish priesthood.

At that time, all nations will be able to bring their offerings — not on private altars, but through the holy service in the Temple of G-d. As the prophet Isaiah declares:

“For My house shall be called a house of prayer for all peoples.”
(Isaiah 56:7)

Until then, the true service lies in prayer, moral living, and the inner dedication that binds every human being to the Creator.

Conclusion

Although it is technically permitted for non-Jews to bring offerings, the emphasis in Jewish tradition is on the inner work — the pure approach to G-d.

Today, the true offering for non-Jews is to offer themselves — by keeping the Seven Noahide Laws, by sincere prayer, and by cultivating a real and personal relationship with the Creator.
In this way, they too — together with Israel — can draw near to G-d.

By Angelique Sijbolts
With thanks to Rabbi Tuvia Serber for the feedback


Sources:

Bible / Tanach

Talmud

Midrash

Rishonim

Modern Halachic Work

Chassidic TeachingsTorat Menachem, Lubavitcher Rebbe, 5745, vol. 5, pp. 3039–3041


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