Title: Animal sacrifice
Content:  were in the desert, sacrifices were offered only in the Tabernacle. After building Solomon's Temple, sacrifices were allowed only there. After the Temple was destroyed, sacrifices was resumed when the Second Temple was built until it was also destroyed in 70 CE. After the destruction of the Second Temple sacrifices were prohibited because there was no longer a Temple, the only place allowed by halakha for sacrifices. Offering of sacrifices was briefly reinstated during the Jewish–Roman wars of the second century CE and was continued in certain communities thereafter. The Samaritans, a group historically related to the Jews, practice animal sacrifice in accordance with the Law of Moses.
Title: Yahwism
Content:  Animal sacrifices played a big role in Yahwism and Judaism (prior to the destruction of the Second Temple in 70 CE) on altars, with the subsequent burning and the sprinkling of their blood, a practice described in the Bible as a daily Temple ritual for the Jewish people. Sacrifice was presumably complemented by the singing or recital of psalms, but the details are scant. The rituals detailed in Leviticus 1–16, with their stress on purity and atonement, were actually followed only after the Babylonian exile and the Yahwism/Judaism transition. In reality, any head of a family was able to offer sacrifice as occasion demanded. Prayer itself played little role in practice.
Title: Priestly covenant
Content:  The destruction of Jerusalem by the army of Titus in 70 CE caused the cessation of animal sacrifices and other aspects of the priesthood's function in Judaism.
Title: Blessing of animals
Content:  Many synagogues now have ceremonies for the blessing of animals, and some say the idea may have originated in ancient Judaism. The Jewish ceremony is often performed on the seventh day of Passover (in the spring) as a celebration of the Hebrews’ (and their animals’) emancipation from slavery in Egypt more than 3,000 years ago. Many Jewish congregations schedule blessings of the animals after the High Holy Days, with ceremonies around the second weekly Torah portion of the Jewish Year, the Parashat Noach, the portion about Noah and the ark, the saving of both humans and other animals, they also being gifts from God. Other Jewish ceremonies are derived from the Christian ceremony and are not derived from traditional Judaism, which gives some concern for more traditional followers of Judaism. 
Title: Human sacrifice
Content:  Judaism explicitly forbids human sacrifice, regarding it as murder. Jews view the Akedah as central to the abolition of human sacrifice. Some Talmudic scholars assert that its replacement is the sacrificial offering of animals at the Temple – using Exodus 13:2–12ff; 22:28ff; 34:19ff; Numeri 3:1ff; 18:15; Deuteronomy 15:19 – others view that as being superseded by the symbolic pars-pro-toto sacrifice of the covenant of circumcision. Leviticus 20:2 and Deuteronomy 18:10 specifically outlaw the giving of children to Moloch, making it punishable by stoning; the Tanakh subsequently denounces human sacrifice as barbaric customs of Moloch worshippers (e.g. Psalms 106:37ff). Judges chapter 11 features a 
Title: Sacrifice
Content:  and peace offerings (in which similarly only part of the undamaged animal was burnt and the rest eaten in ritually pure conditions). After the destruction of the Second Temple, ritual sacrifice ceased except among the Samaritans. Maimonides, a medieval Jewish rationalist, argued that God always held sacrifice inferior to prayer and philosophical meditation. However, God understood that the Israelites were used to the animal sacrifices that the surrounding pagan tribes used as the primary way to commune with their gods. As such, in Maimonides' view, it was only natural that Israelites would believe that sacrifice was a necessary part of the relationship between God and man. Maimonides concludes that God's decision to allow sacrifices was a 
Title: Korban
Content: In the future all sacrifices, with the exception of the Thanksgiving-sacrifice, will be discontinued. (Midrash Vayikra Rabbah 9:7) ; All sacrifices will be annulled in the future. (Tanchuma Emor 14, Vayikra Rabbah 9:7) ; Then the grain-offering of Judah and Jerusalem will be pleasing to God as in the days of old, and as in ancient years. (Malachi 3:4) ; It is impossible to go suddenly from one extreme to the other;...the custom which was in those days general among all men, and the general mode of worship in which the Israelites were brought up consisted of sacrificing animals in the temples... For this reason God allowed this 
Title: Holocaust (sacrifice)
Content:  alight due to the large number of sacrifices carried out daily), and slowly burnt. After the flesh (including any horns and goats' beards) had been reduced to ashes, usually the following morning, the ashes were taken by the priest to a ritually clean location outside the sanctuary, and dumped there. Most biblical scholars now agree that the intricate details of the whole offering, particularly the types and number of animals on occasion of various feast days, given by the Torah, were of a late origin, as were the intricate directions given in the Talmud. Whole offerings were quite rare in early times, but as the ritual became more fixed and statutory, and the concentration of sacrifice into a single sanctuary (particularly after Josiah's reform) made sacrifices quite distinct from simply killing animals for food, whole offerings gradually rose to great prominence.
Title: Disputation of Tortosa
Content:  Jews responded that for the redemption of souls there is no need for a messiah: observers of mitzvot in every generation achieve salvation in the afterlife without a messiah. A topic discussed in the disputation is the future abolition of the sacrifices. Geronimo claimed, using among other sources the famous pronouncement of Maimonides, that sacrifices are a psychological substitute for paganism and that sacrifices will eventually be abolished. The Jews maintained that sacrifices will persist in the Messianic Age, and that besides the rational explanations for them there are also mystical ones. The Jewish religious leaders fiercely rejected the claim that their refusal to accept the religion of Jesus is the reason for the lengthening of the Exile, for if they had accepted the Islamic religion and turned to such nations as the Ottomans, they would also have been freed from bondage.
Title: Pilgrimage
Content:   While Solomon's Temple stood, Jerusalem was the centre of the Jewish religious life and the site of the Three Pilgrimage Festivals of Passover, Shavuot and Sukkot, and all adult men who were able were required to visit and offer sacrifices (korbanot) at the Temple. After the destruction of the Temple, the obligation to visit Jerusalem and to make sacrifices no longer applied. The obligation was restored with the rebuilding of the Temple, but following its destruction in 70 CE, the obligation to make a pilgrimage to Jerusalem and offer sacrifices again went into abeyance. The western retaining wall of the Temple Mount, known as the Western Wall or "Wailing" Wall, is the remaining part of Second Jewish Temple in the Old City of Jerusalem is the most sacred and visited site for Jews. Pilgrimage to this area was off-limits to Jews from 1948 to 1967, when East Jerusalem was under Jordanian control. There are numerous lesser Jewish pilgrimage destinations, mainly tombs of tzadikim, throughout Palestine and all over the world, including: Hebron; Bethlehem; Mount Meron; Netivot; Uman, Ukraine; Silistra, Bulgaria; Damanhur, Egypt; and many others.

Question: when did the jews stop making animal sacrifices?
Answer: Yiddish Language.