Thedrink offering (Hebrew ְנֶסֶך,nesekh) was a form oflibation forming one of thesacrifices and offerings of theLaw of Moses.
The Hebrewnounnesekh is formed from theQal form of theverbnasakh, "to pour," hence "thing poured." The verb and the noun frequently come together, such asnasakh [aleha] nesekh, literally "pour [on it] a poured thing" as in the only pre-Exodus use, that of Jacob's libation at a pillar in Genesis 35:14. The etymology "poured thing" explains the existence of the rarer secondary use of the verbnasakh for "cast" (an idol), and the nounnesekh for a "thing poured" (also an idol).[1]
The drink offering accompanied various sacrifices and offerings on various feast days. Usually the offering was of wine, but in one instance also of "strong drink" (Numbers 28:7).[2] This "strong drink" (Hebrewshekhar שֵׁכָר,Septuagintsikera σίκερα as Luke 1:15, but alsomethusma in Judges 13:4 and Micah 2:11) is not identified.
TheMishnah (Menachot chapter 8) mentions the places in the Land of Israel and inTransjordan where the finest of the grains, olive harvest and vintage wines were taken as an offertory to the Temple in Jerusalem. Among wine libations, the finest wine was said to have come from Keruthin and Hattulim (ibid.,Menachot 8:6), this latter place now tentatively identified by historical geographerSamuel Klein with the ruin directly west ofSha'ar Hagai (Bâb el Wâd) calledKh. Khâtûleh (variant spelling:Kh. Khâtûla), now known locally asGiv'at Ḥatul.[3][4] Second in rank to this place wasBeit Rima andBeit Luban, both places identified in Samaria.[5][6] The wine from any country was valid, but they used to bring it only from these places.[7] The drink offerings were poured out near the altar on the Temple Mount, where they fell down into a subterraneous cavern (Hebrew:שִׁית), in fulfillment of the Scripture(Numbers 28:7): "In the Holy Place you shall pour out a drink offering of strong drink to the Lord."[8]
In the Temple at Jerusalem, they were not permitted to bring wine that had been sweetened or smoked or cooked and if they did so it was invalid.[7] By a rabbinic injunction, an unsealed flagon of wine prepared by an Israelite, but which had been kept under watch or in store by a heathen, is considered a forbiddenlibation (Hebrew:יין נסך), which must be discarded. Thekashrut requirements for wine are designed to prevent the accidental or intentional use of wine previously dedicated or blessed for idolatrous use. However, an unsealed flagon of wine that had been cooked or ofconditum (both of which prepared by an Israelite), since both are unfit for the altar, even though they had been watched or kept in store by a heathen, can still be consumed by an Israelite.[9]
In Akkadian texts, and Ugaritic epics there are references to libations, and sometimes the same verb stem N-S-K "to pour" is used. Psalm 16:4 gives reference to a "drink offering" of blood among pagans, but generally in ANE religions libations were also of wine.[10]
In the Talmud the view of Rabbi Meir was that the blood of the sacrifices permits the drink offering to the altar (B. Zeb. 44a).[11]
Anofrenda (Spanish: "offering") is the offering placed in ahome altar during the annual and traditionally MexicanDía de los Muertos celebration. Anofrenda, which may be quite large and elaborate, is usually created by the family members of a person who has died and is intended to welcome the deceased to the altar setting. For deceased adults in ofrenda, theofrenda might include a bottle or poured shot glasses oftequila ormezcal.