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Bilinen ilk toplumlardan günümüze kadar gelen tarihi süreç içerisinde kurban ritüeli her zaman büyük öneme sahip olmuştur. Kimi zaman kozmosun devamlılığını sağlama kimi zaman da tanrıya isteklerini iletme amacıyla icra edilen kurban ritüeli, çoğunlukla Tanrıyı/Tanrıları hoşnut etmek için uygulanmıştır. “Tanrıyı/Tanrıları hoşnut etmek” adına yapılan ritüeller çoğunlukla orada bir dinin mevcut olduğunu göstermektedir. Yahudilik de kurban ritüeline önem verip bunu yerine getirmeyi emreden bir dindir. Yahudilikte kurban olgusu, özellikle atalar diye isimlendirdikleri İbrahim, İshak ve Yakup figürlerinde üzerinde önemle durulan bir ibadettir. Bu bağlamda ataların her fiilinde kutsiyet olduğuna inanan Yahudiler, kurban ibadetine de sıkı sıkıya bağlı kalmışlardır. Fakat günümüz Yahudiliğinde kurban ibadeti neredeyse hiç icra edil(e)meyen, bir nevi terkedilmiş bir ibadet formuna dönüşmüştür. Bu metin Yahudilikteki kurban ritüelinin neden böyle bir dönüşüm geçirdiği sorusuna cevap arayan başta Julius Wellhausen olmak üzere “Belgesel Hipotez” öncülerinin gayretini konu almaktadır. “Belgesel Hipotez” verilerine göre Yahudilikteki kurban ibadetinin bugün olmamasının en büyük sebebi Yahudiliğin hem tarihi hem de dini anlamda geçirmiş olduğu değişim ve dönüşümdür. Yahudiler başlangıç olarak kabul ettikleri İbrahim’den bu yana uzun bir tarihi süreç geçirmiştir. Bu süreç, elbette beraberinde siyasi ve dini dönüşümleri meydana getirmiştir. Bu bağlamda erken dönemde icra edilen kurban ile Yoşiya’nın reformundan sonra uygulanan kurbanın mahiyeti aynı kalmamıştır. Nihayetinde Roma İmparatorluğunun Süleyman Mabedini yıkmasıyla birlikte kurban ibadetinin uygulanması neredeyse tamamen durmuştur. Buradaki önemli husus elbette kurbanın formunda ve uygulanışında meydana gelen değişikliklerden kaynaklanmaktadır. Zira Yoşiya’nın reformu ile birlikte kurbanın yalnızca Süleyman Mabedinde icra edilmesi ve başka yerlerde uygulanan kurbanın geçersiz olduğu yönünde bir reforma gidilmesi bu ibadetinin bir nevi sonu olmuştur. Böylece günümüze kadar uzanan süreçte Mabed’in tekrar inşa edilememesi nedeniyle “Süleyman Mabedinde yapılması zorunlu olan” kurban ibadeti eda edilememektedir
In the historical process from the first known communities to the present day, the sacrifice ritual has always been of great importance. Sometimes the sacrifice ritual, which is sometimes performed in order to ensure the continuity of the cosmos and sometimes to communicate their desires to God, is mostly applied to satisfy God/God. Rituals made in the name of “to satisfy God/God” mostly indicate that there is a religion. The Jewish religion is also a religion that takes care of the sacrifice ritual and orders it to be fulfilled. The fact of the sacrifice in Judaism is an important worship on the figures of Abraham, Isaac, and Jacob, which they called the ancestors. In this context, the Jews who believed that all the facts of their ancestors were blessed, also strictly attached to the sacrifice worship. But in today’s Jewish religion, the sacrifice of worship has become a form of worship that is almost never performed. This text addresses the efforts of the "Documentary Hypothesis" pioneers, including Julius Wellhausen, seeking to answer the question why the Jewish sacrifice ritual has suffered such a transformation. According to the "Documentary Hypothesis" data, the greatest reason for the absence of sacrifice worship in Judaism today is the change and transformation that Judaism has experienced in both historical and religious terms. The Jews have passed a long historical process since Abraham was accepted as the beginning. This process, of course, brought together political and religious transformations. In this context, the sacrifice executed in the early period and the sacrifice executed after the reform of Yoshiya did not remain the same. At the end, with the destruction of the Roman Empire of the Suleiman Mabbedini, the practice of the sacrifice worship was almost completely stopped. The important point here is, of course, the result of changes in the form and application of the victim. With the reform of Zira Yoshiya, the execution of the victim only in the Suleiman Mabed and a reform of the fact that the victim applied elsewhere is invalid has been a final end of this worship. Thus, the sacrifice worship which is "necessary to be done in the Suleiman Mabbed" cannot be admitted because of the process that lasts until today that the Mabed cannot be rebuilt.
The ritual of sacrifice has always been of great importance in the historical process from the first known societies to the present day. The ritual of sacrifice, sometimes carried out to ensure the continuity of the cosmos and convey the wishes to God, was usually performed to satisfy God / Gods. Rituals performed for “pleasing God/Gods” mostly show that there is a religion behind the ritual. Judaism is also a religion that emphasizes the ritual of sacrifice and orders to fulfill it. In Judaism, the phenomenon of sacrifice is an emphasized worship especially in the figures of Abraham, Isaac, and Jacob who they named as ancestors. In this context, the Jews who believed that there was holiness in every act of the ancestors strictly adhered to the worship of sacrifice. However, in today’s Judaism, the worship of sacrifice has turned into an abandoned form of worship that is rarely performed. This text focuses on the efforts of the pioneers of the “Documentary Hypothesis” especially Julius Wellhausen, who seeks answers to the question of why the ritual of sacrifice in Judaism has undergone such a transformation. According to the data of the “Documentary Hypothesis”, the fundamental reason for the abeyance of the ritual of sacrifice is the historical and religious change and transformation in Judaism. Jews have had a long historical process since Abraham who they accepted as the beginning. This process has naturally brought forth political and religious transformations. In this sense, the ritual of sacrifice practiced in the early period and after Josiah’s Reform did not remain the same. After the Roman Empire eventually demolished Solomon’s Temple, the practice of the sacrifice was almost stopped. The essential point here is because of the changes in the form and practice of the sacrifice. Since, with Josiah’s Reform, the sacrifice was only performed in Solomon’s Temple, and the sacrifice performed elsewhere was accepted as invalid was, in a way, end of this wor-ship. Therefore, for the reason that the Temple could not be rebuilt in the process that goes up to the present day, the worship of sacrifice that must be performed in Solomon’s Temple cannot be practiced.
Alan : İlahiyat; Sosyal, Beşeri ve İdari Bilimler
Dergi Türü : Ulusal
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