In our Gemara on Amud Beis, the discussion centers around whether the Jewish people in the wilderness were obligated to provide accompanying wine libations for their sacrifices, was required in the Temple. This inquiry seems to touch upon practicality, specifically the extent of effort the Torah expected from the Jews to procure wine for these libations in the harsh wilderness conditions.

Indeed, though the Torah explicitly mentions that the Jews took livestock with them when leaving Egypt (Shemos 10:9), indicating their preparedness in regard to offering sacrifices, but where would they get the required wine? Rav Yaakov Emden, commenting on this Gemara, suggests that the Jews likely purchased wine or grapes from merchants of other nations during their travels. Similarly, Birchas Asher (Shemos 27:20) notes that the Jews obtained olives for sacred oil from local gentiles.

The intriguing question arises: If God miraculously provided the Jews with Manna for sustenance, water from a rock, and ensured that their clothing did not wear out during their wilderness sojourn, why did He not also supply them with wine and oil?

The answer, both logical and "Psycho-Logical," lies in the notion that wine and oil were designated for sacrificial offerings. God's decision not to provide these items was a deliberate choice meant to emphasize the importance of human effort in making offerings meaningful. It can be likened to a child saving their allowance over many weeks to purchase a heartfelt birthday present for a parent. Technically, the child is using their parents' money, but the act of putting in their own effort and thought is what imbues the gift with significance.

In this context, God's intention was for the Jewish people to actively participate in the sacrificial process, symbolizing their devotion and commitment. By requiring them to obtain wine and oil through their own efforts, God encouraged them to invest themselves in their offerings, thereby making their worship more sincere and meaningful. This is even represented halachikally in that it is preferable to employ a chazan who is financially compensated (see Shulkhan Arukh, OC 52:22) over one who works as a volunteer. This concept underscores the profound connection between human agency and spirituality in Jewish tradition.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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