You can read these yourselves.

You see, in those days, most peoples, most cultures made sacrifices to their gods - everything from sacrificing grains that were burned completely in fire or animals that were publicly slaughtered and burned, 2)

to the sacrifice of children to be killed and burned or buried. This was done everywhere to atone for sin or to appease the gods to get good weather or a good hunt or a good harvest or to give thanks for any of these in the hope that they will be repeated or 3)

to appease narcissistic and capricious gods to prevent catastrophe.

But the Torah in its text shows a change.
4)

Of course child sacrifice that was rather common in Cana’an and other parts of the world as a way to appease the gods so that they would grant a prosperous harvest, was out.
5)

So,was ritual prostitution that was accepted in parts of the Middle East and elsewhere all the way through the end of the Babylonian Empire. 6)

But there was another big difference. Sacrifice at the Sanctuary was to alleviate sin, but mostly it was designed as a mechanism AFTER Tshuva, after one tried to make up for wrongdoing, to handle the guilt for sin,
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with some sacrifices being individual and some, major ones, being collective, for the whole nation.

And there was a difference in how the sacrifice was generally used. 8)

Sure, parts were burned, but most of the sacrifice was to provide food for the Priesthood, sort of a salary for their work, and it was eaten.

Why is sacrifice for sin, for guilt, important?

Look around you. Ask yourself a question.
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How much damage is done in this world by people who do harm to others or to themselves, who rationalize what they did, who seek excuses rather than take responsibility for their behavior, for their bad choices?
10)

How many lives are ruined, or at least distorted, by people who make a mistake and then when they can’t fix it, they give up, or worse look for excuses and justification for doing wrong?
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The Christians came up with a cute answer to this phenomena when they convinced people that no matter how bad they did, if they just believed they could have forgiveness in heaven, but of course that does not solve their problem here on Earth. 12)

But Torah, via the sacrifices, provided a solution in this life. Make Tshuva, do better, and participate individually or collectively in sacrifices and you’ll have a fresh start. 13)

So the sacrifices, not only changed in means and character for us, but we are provided with a psychological and sociological tool for mental health and social good. 14)

We, today, mgenerally see this process for Yom, Kippur. We apologize to anyone who we may may hurt of offended. We try to make right anything which we have done wrong. And we recite T’filot, some of which are personal, and most of which are collective,
15)

designed NOT to appease HaShem, but to acknowledge there is something greater than ourselves and values we must respect to be good people, & when we end Yom Kippur, we are refreshed and should have a more positive attitude, not burdened with the bad we may have done before. 16)

As Mainonides (Rambam) noted:

שֶׁעָבַר בּוֹ וְאֶפְשָׁר בְּיָדוֹ לַעֲשׂוֹתוֹ וּפֵרַשׁ וְלֹא עָשָׂה מִפְּנֵי הַתְּשׁוּבָה. לֹא מִיִּרְאָה וְלֹא מִכִּשְׁלוֹן כֹּחַ. כֵּיצַד. 17)

הֲרֵי שֶׁבָּא עַל אִשָּׁה בַּעֲבֵרָה וּלְאַחַר זְמַן נִתְיַחֵד עִמָּהּ וְהוּא עוֹמֵד בְּאַהֲבָתוֹ בָּהּ וּבְכֹחַ גּוּפוֹ וּבַמְּדִינָה שֶׁעָבַר בָּהּ וּפָרַשׁ וְלֹא עָבַר זֶהוּ בַּעַל תְּשׁוּבָה גְּמוּרָה. 18)

הוּא שֶׁשְּׁלֹמֹה אָמַר (קהלת יב א) "וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ”… 19)

What is complete repentance? He who once more had in it in his power to repeat a violation, but separated himself therefrom, and did not do it because of repentance, not out of fear or lack of strength. 20)

Then there is the periodic discussion — If the Temple is Rebuilt should the sacrifices be restored. 21)

Some say that it has already been determined that our T’filot (prayers) substitute for the Sacrifices in all forms, that they are the “korbanot” themselves and the physical kind need no longer be. 22)

I can’t answer this question. I can see good on both sides of the question. Good, because the korbanot of the Torah were never as extreme in nature, never as crude, as too many today picture them to be, defining sacrifice in terms of images of how other peoples did them,
23)

and I can see how, as they are in Torah, substitutes may not really be as effective to our benefit psychologically and sociologically as well as spiritually. Or the korbonot in the form of our prayers may be better as everyone participates, not just as a spectator. 24)

Time will tell, my only warning is that whatever happens, the decision has to be based on facts, clear facts, in a Torah context, not images in our imaginations from other cultures and other times." 25)