In a different way this feeling was expressed by the sons of Adam, by Cain and Abel. They brought presents to the Lord, probably accompanied by words of praise and prayer. No essential difference is noticed by us in the offerings of the two brothers; each of them brought what seemed best in his eyes. And yet the offering of Cain was rejected, whilst that of Abel was received favourably. An important lesson it is that Scripture teaches here at the very threshold of the history of sacrifices. It is this: The value of an offering does not lie in its outward appearance, in that which is open to man’s judgment, but in something that is known to the Omniscient alone, in the heart of him who approaches his Creator with a gift, in the motives which prompt him to do so, and in the feelings which accompany that act. From these beginnings the two forms of Divine Worship, Sacrifice and Prayer, gradually developed. SACRIFICE (‏מנחה‎, ‏קרבן‎). What was the main idea that prompted man to bring an offering to the Almighty? He felt, as it were, the existence of a higher Being, the Creator and Ruler of all things; he was conscious that his own life and welfare depended on the Will of the Being to whom in reality everything belongs that man believes himself to possess and to enjoy. In order to give expression to this feeling of allegiance man brought the first and best of what he had acquired to the true Owner, and thus introduced [139] himself by such gifts as a faithful subject who is anxious to merit the favour of his Master. That which was at first introduced by man voluntarily, was afterwards sanctioned and regulated by Divine command. There were two kinds of sacrifices: bloodless sacrifices, minchah and nesech, “flour-offering” and “drink-offering,” and blood sacrifices: animal-offerings. But no difference is discernible between these two kinds with regard to their importance, sanctity, and efficiency. As a rule, the animal-offering was supplemented by minchah and nesech. The treatment of sacrifices varied according as they were intended to express the feeling of reverence, rejoicing, gratitude, or repentance, and special rules had to be observed in each case, the various kinds of sacrifice being ‏עולה‎ “burnt-offering,” or ‏שלמים‎ “peace-offering,” or ‏תודה‎ “thanksgiving,” or ‏חטאת‎ “sin-offering,” or ‏אשם‎ “guilt-offering.” The Law further fixed the place, the time, and the method of sacrificing, and appointed also the persons who alone were allowed to attend to this function, so that no strange element, no idolatrous or superstitious customs, could be introduced into the sacrificial service ordained by the Law.