A very important notion in the bible is the notion of sacrifice. The main object of the temple in Jerusalem was the sacrifice of animals.

Indeed life is impossible without sacrifice. Life nourishes life! But instead of the sacrifice of an animal just for the material purpose of food, sacrifice will take place in a sacralised shrine to let people take the time to realise that nothing on earth can happen without sacrifice.

Not only animal life is sacrificed. A part of the harvest is sacrificed (truma, or the interdiction to cut the edges of a field or to pick up wheatears. They are kept for the poor), and a part of the land is sacrificed (jubilee, or the return of the earth to its owner after 50 years), and a part of the harvest time is sacrificed (the omer, or sabbatical year when land is supposed to remain untouched), and a part of the personal fortune is sacrificed (tsedaka, or charity).

But the loss of the temple abolished animal sacrifice and the loss of the land abolished harvest sacrifice.

And the 3 yearly festivals for the sacrifices in the temple were replaced by a growing number of prayers at the end transforming the diaspora Jew in a prayer mill handling his daily quota of prayers on a mechanical way without trying to think at the content and without acting in consequence.


The only way today to keep in honour the spirit of the temple in Jerusalem is not by praying from dawn to sunset, but by practicing the spirit of sacrifice.


This spirit of sacrifice is called tsedaka, charity. But the charity of money is not enough to keep his conscience clear. The spirit of the temple means sacrifice of time and pleasure in order to help people in need.


It is not by chance that so many Jews choose for humanitarian professions. This is a part of the message delivered by the spirit of Judaism. But the highest sacrifice is the one given by somebody who gives his life to protect life of others. All those sacrifices can only be accomplished in a homogene society where Jews can act at any level of society. This means in an independent Jewish state.






The return of the Jews to the land of Israel can be compared with the migration of Salmons. Nothing can stop the return to the source. It’s the consequence of a need for love, a need for recognition, a need for solidarity, a need for dignity and a need for the sweetness of family. In this context Jews are ready to make heavy sacrifices, because those sacrifices are not in vain. The building of a country even if it requires sacrifices leaves a solid heritage to the children, whereas heritage in diaspora resumes itself to the memory of sorrow and regrets.

A former hero of the Russian army (Trumpeldor) dying in Tel-Hai (border of Israel and Lebanon) during the First World War said those words: “It’s sweet to die for his own country”

To me the solution to the conflict opposing Jews and Muslims around the Holy sites in Jerusalem can only be resolved if applying the principle of sacrifice to the temple mount. Just as the Rabis in their wisdom said that it is forbidden to step on the holy temple, this interdiction should be applied to any person in Jerusalem. This would mean that this sacred place for all believers in monotheist fates would at least stop to be the theatre of fighting and bloodshed, desacralising and dehumanising this place.

The sacrifice of a few square meters could take away all object of religious greed and settle a conflict that separates populations with only one aspiration: Shalom, Salaam, Peace…

It seems interesting to me that even the Koran agrees on the come back of Jews to Israel: Sura 17:104 says that “when the promise of the Hereafter comes to pass, We [Allah] shall bring you as a crowd gathered out of various nations”.








Quand un Juif est grand savant       When a Jew is great and smart

De tout peuple il est l’enfant             For all people he’s the star

Mais s’il vient à échouer                  But if it comes out to fail

Juif il sera condamné                       Jew he will hang on a nail


Car Israël tel est ta raison               For Israel this will be your fate

Tu es le souffre-douleur                   A scape-goat you have to be

De toutes les nations                        For the world to be


Quand la peste a déferlé                When the plague kept moving in

Rien était plus grand danger          Nothing more was bigger threat

Que d’être Juif en bonne santé      To be Jew and in good health

Le coupable était trouvé                 Guilty sure he had to be


Car…                                                 For…


Un rabin de Nazareth                      A nice rabbi in Nazareth

Il n’était pas des plus bêtes            Very clever yes indeed

Se prétendait fils de Dieu               Said he was the son of god

Rien après n’allait bien mieux         Nothing’s better after that


Car…                                                  For…


Enfin tu as un pays                          And then you got your homeland

Des déserts le plus petit                 The tiniest desert you can find

Tu en fais un paradis                       Turning it in paradise

Les Arabes une maladie                 For the Arabs a disease


Car…                                                    For…


Le jour du jugement dermier          And then comes  judgement day

N’est pas loin vous y serez            It won’t be long you will attend

Les morts se soulèveront              Deads will rising all around

Et se souviendront                         And their memory is still good


Car Israël tel est ta raison             For Israel this is your appeal

Tu fais vivre la conscience          You give conscience to the world

De toutes les nations                  To live and let live



1973                                                                      2004


Published in: on 24/10/2006 at 09:30  Leave a Comment  

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