Parashat Wayyiḳra՚ (Leviticus 1:1-5:26) פָּרָשַׁת וַיִּקְרָא
INTRODUCTION:
Parashat Wayyiḳra՚ (Lev. 1:1-5:26) contains the following sidrot:
Seventy-Ninth Sidra՚, the ascent-offering, the gift-offering, and the wellbeing-offering;
Eightieth Sidra՚, the sin-offering;
Eighty-First Sidra՚ (continues into the next parasha), the guilt-offering, the offering for misappropriation of Temple property, the offering for questionable guilt, and the offering for dishonesty.
ANALYSIS:
Seventy-Ninth Sidra՚ (Lev. 1:1-3:17): The ascent-offering, the gift-offering, and the wellbeing-offering.
The last few parashiyyot of Sefer Shemot are concerned primarily with the design, construction, and erection of the Mishkan (also known as the Tent of Appointed Times), as well as the making of its vessels and components. It is therefore only befitting that the opening parasha of Sefer Wayyiḳra՚ should furnish us with the regulations for the sacrificial rite of the Mishkan.
"And He called to Moses; and YHWH spoke to him, from the Tent of Appointed Times saying. Speak to the Children of Israel and say to them, if anyone from you shall bring near a sacrifice [קָרְבָּן - literally; near offering] to YHWH; from the beasts from the herd or from the flock, you shall bring near your sacrifice" (Lev. 1:1-2).
The first type of offering to be regulated for is the ascent-offering [עֹלָה - literally; that which goes up - also known as the burnt offering]. All of the ascent-offering was burnt on the altar. There are three types of ascent-offerings: i. herd, ii. flock, and iii. fowl.
i. Ascent-offering of the herd; cattle - male without blemish. The offering is brought to the Tent of Appointed Times, "for his acceptance before YHWH" (Lev. 1:3). The person bringing the offering lays their hands upon the head of the animal, "that there be acceptance for him to make atonement for him" (Lev. 1:4). The offering is slaughtered at the altar of the Mishkan and the kohen throws its blood against the altar all around. The animal is then flayed and cut into pieces. The kohen washes the innards and legs in water, and along with the pieces, head, and suet, arranges them directly upon the wood and fire of the altar - turning all the offering into smoke, "an ascent-offering a fire-offering a soothing aroma for YHWH" (Lev. 1:9). The phrase 'turn into smoke' means that the offering is to be consumed by the fire of the altar.
ii. Ascent-offering of the flock; sheep or goat - male without blemish. The offering is slaughtered at the side of the altar northward and its blood is thrown against the altar all around. The rest follows the same procedure as the ascent-offering of the herd.
iii. Ascent-offering of fowl; turtledoves or young pigeons. The kohen nips off the head of the offering at the altar and drains out the blood against the wall of the altar, while turning the head into smoke upon the altar. The kohen then removes the crop with its contents and flings it next to the altar eastward, into the place of the fat ashes. (The place of the fat ashes was an area close to the altar set aside exclusively for the fat ashes of the ascent-offerings.) The kohen tears the offering open by its wings but does not divide it and turns it into smoke upon the altar.
The second type of offering to be regulated for is the gift-offering [מִנְחָה - means gift, tribute - also known as the grain offering because it consists of grains]. The gift-offering cannot be fermented, "for any leaven and any honey, you shall not turn it into smoke as a fire-offering to YHWH" (Lev. 2:11) and must be salted, "you shall not cause to be lacking the salt of the covenant of your God, from upon your gift-offering; upon all your sacrifices you shall bring near (with) salt" (Lev. 2:13). A portion of the gift-offering was burnt on the altar, while the remainder belonged to the kohen as his portion There are five types of gift-offerings: i. regular, ii. baked, iii. griddle, iv. pan, and v. first fruits of grain.
i. The regular gift-offering consists of fine flour and frankincense with oil (olive oil) poured over it. The kohen takes a scoop full of the fine flour mixture with his hand and turns it into smoke upon the altar, "memorial-offering upon the altar, a fire-offering a soothing aroma for YHWH" (Lev. 2:2). The remainder of the gift-offering belongs to the kohen, "holy of holies from the fire-offerings of YHWH" (Lev. 2:3).
ii. The baked gift-offering consists of unleavened round cakes of fine flour mixed with oil and unleavened wafers anointed with oil, all of which is baked in an oven.
iii. The griddle gift-offering consists of unleavened griddled cakes of fine flour mixed with oil. The kohen crumbles the cake into crumbs and pours oil over it.
iv. The pan gift-offering is fried in a pan consisting of fine flour in oil.
v. The gift-offering of first fruits of grain consists of fresh grain in ear [אָבִיב - the stage before the plant is harvest ready] parched with fire and ground with oil and frankincense. None grain first fruit offerings i.e. those consisting of fruits and vegetables, are to be brought to the Mishkan but they are not to be offered on the altar.
The third offering to be regulated for is the wellbeing-offering [שְׁלָמִים - from שָׁלֵם meaning; complete, sound, welfare, and peace, hence the reason that this offering is sometimes known as the peace-offering]. Unlike the ascent-offering where the entire animal is consumed on the altar, only the ḥelev[1] of the wellbeing-offering is turned into smoke on the altar while the flesh is eaten (see Lev. 7:11-21, 28-34). There are three types of wellbeing-offerings: i. cattle, ii. sheep, and iii. goats.
i. Wellbeing-offering of cattle; male or female without blemish. The offering is brought to the Tent of Appointed Times, where the person bringing
it lays their hands upon the head of the animal before it is slaughtered at the altar. The kohen throws the blood of the offering against the altar all around. The kohen removes all of the ḥelev and turns it into smoke upon the altar, "as food a fire-offering for a soothing aroma, all ḥelev is for YHWH" (Lev. 3:16).
ii. Wellbeing-offering of sheep; male or female without blemish. The procedure is identical to that of the wellbeing-offering of cattle.
iii. Wellbeing-offering of goats; male or female without blemish. The procedure is identical to the other two wellbeing-offerings.
The sidra՚ concludes with the commandment, "A law forever throughout your generations, in all your settlements; all ḥelev and all blood you shall not eat" (Lev. 3:17).
Eightieth Sidra՚ (Lev. 4:1-4:35): The sin-offering.
The fourth offering to be regulated for is the sin-offering [חַטָּאת] for sins committed in error, "And YHWH spoke to Moses saying. Speak to the Children of Israel saying, if (any) person shall sin in error regarding any of YHWH's commandments, that should not be done; doing any one of them" (Lev. 4:1-2). The rank and status of the sinner dictated the form of sin-offering that was brought, there are four statuses; i. Kohen Gadol, ii. Community of Israel i.e. the entire nation, iii. Nasi [princes, chieftains, and leaders of the community], and iv. Individual Citizen.
i. Sin-offering of the Kohen Gadol, who is referred to as הַכֹּהֵן הַמָּשִׁיחַ [literally; the Anointed Priest]; a young bull of the herd without blemish. The Kohen Gadol brings the bull to the Tent of Appointed Times, lays his hand on the bull's head and slaughters it at the altar. He then takes some of its blood and brings it inside the Tent of Appointed Times, where he immerses his finger in the blood and sprinkles some of it seven times in front of the veil [פָּרֹכֶת] that separates the Holy Shrine from the Holy of Holies. The Kohen Gadol then puts some of the blood on the horns of the incense altar in front of the Holy of Holies and the rest he pours out at the foundation of the altar of the ascent-offering in the courtyard of the Mishkan. All of the bull's ḥelev is turned into smoke on the altar of the ascent-offering. The rest of the bull i.e. the skin, flesh, head, legs, innards including the dung, he takes to the ash dump were the ashes from the altar are deposited - which is a pure place outside of the camp - and burns it upon wood in the ash dump.
ii. Sin-offering of the entire Community of Israel, "And if the entire Community of Israel shall err, and the matter is concealed, from the eyes of the Assembly; they did something regarding any of the commandments of YHWH's that should not be done and they incurred guilt. When the sin becomes known, for which they sinned" (Lev. 4:13-14); a young bull of the herd without blemish. The sin-offering of the entire Community of Israel is brought by the Assembly [הַקָּהָל - probably some form of ruling body] to the Tent of Appointed Times. The Elders of the Community lay their hands on the head of the animal before it is slaughtered. The rest follows the same procedure as the sin-offering of the Kohen Gadol.
iii. Sin-offering of a Nasi; a hairy goat (a variety of Middle Eastern goat that has long hair) male without blemish. The Nasi lays his hand on the head of the goat before it is slaughtered at the altar. The procedure is slightly different from the previous two sin-offerings it is a kohen not the Kohen Gadol who takes some of the blood and with his finger and puts it on the horns of the altar of the ascent-offering rather than on those of the incense altar. The rest of the blood like the previous two sin-offerings is poured out at the foundation of the altar, and all the ḥelev is removed and turned into smoke on the altar.
iv. Sin-offering of an individual citizen; there are two varieties of sin-offering of a member of the general populace; a) goat, and b) sheep. The individual bringing the offering lays their hand on the head of the animal, and the rest of the procedure for both the goat and sheep is identical to that of the sin-offering of a Nasi, "and the kohen shall make atonement on his behalf concerning his sin that he sinned and he shall be forgiven" (Lev. 4:35)
Eighty-First Sidra՚ (Lev. 5:1-5:26 continues into the next parasha): The guilt-offering, the offering for misappropriation of Temple property, the offering for questionable guilt, and the offering for dishonesty.
The fifth offering to be regulated for is the guilt-offering [אֲשָׁם], which is brought for offences of sins of omission rather than for sins committed in error, "And if a person shall sin and heard the proclamation of an oath (in testimony), and he was a witness, or has seen or has known; if he did not tell then he bears his iniquity" (Lev. 5:1). In order for the guilt-offering to be acceptable to YHWH, the individual bringing it must confess their sin, "then it shall be when he incurs guilt from (any) one of these; and confesses, concerning that which he sinned" (Lev. 5:5).
There are three types of guilt-offerings dependant upon the financial capabilities of the culprit: i. flock, ii. fowl, and iii. grain.
i. Guilt-offering of the flock; either a female sheep or a female hairy goat.
ii. Guilt-offering of fowl. If someone cannot afford to bring any animal of the flock then they can offer two turtledoves or two young pigeons; one for a sin-offering and one for an ascent-offering. The birds are brought to the kohen who offers the bird for the sin-offering first. The kohen nips off the birds head opposite the back of its neck without dividing it, and sprinkles some of the blood against the wall of the altar while the remainder of the blood he drains out at the foundation of the altar. The second bird is offered as an ascent-offering, "the kohen shall make atonement on his behalf from his sin that he sinned and he shall be forgiven" (Lev. 5:10)
iii. Guilt-offering of grain. If someone cannot even afford to bring two turtledoves or two young pigeons then they can bring a tenth of an ՚efa [אֵיפָה - between 22 and 45 litres] of fine flour without oil or frankincense. The kohen takes a scoop full of the flour as a memorial-offering and turns it into smoke on the altar, while the remainder is for the kohen as his portion.
There is a special form of guilt-offering for the misappropriation of Temple property i.e. eating from the sacred donations etc. The culprit is to bring a ram without blemish according to the estimated value in silver sheḳels of the misappropriated property and repay the value plus 20%.
The next form of guilt-offering is for questionable guilt, "And if a soul that shall sin, by doing any one of the commandments of YHWH, that shall not be done; and (even if) he did not know and incurs guilt then he bears his iniquity" (Lev. 5:17). The culprit brings to the kohen a ram without blemish according to the estimated value for a guilt-offering.
If someone acts deceptively regarding a deposit or a pledge that has been placed with them, or regarding robbery, or extorts something from someone, or finds a lost-object and denies it, they are to restore the object and are to be fined the value of the item plus 20%. The item and the fine belong to the victim, and the culprit brings a ram without blemish according to the estimated value for a guilt-offering.
TEACHINGS OF HAKHAM REKHAVI:
"Thus says YHWH of hosts the God of Israel; add your ascent-offerings upon your slaughter-offerings and eat meat. For I did not speak to your fathers and I did not command them, on the day that I brought them out of the land of Egypt; concerning ascent-offerings or slaughter-offerings. For this is the thing I commanded them saying hear My voice, and I will be to you for a God, and you shall be to Me for a people; and you walked in all the ways that I commanded you, in order that it shall be well for you." (Jer. 7:21-23)
From a superficial reading of the above passage from the Book of Jeremiah one might be led to believe that YHWH did not transmit the sacrificial rite to Moses and the Children of Israel at Mt. Sinai. In fact one may even come to the conclusion that YHWH was opposed to the sacrificial procedure. However, in truth the Prophet is not saying that YHWH is against the Temple worship and the bringing of sacrifices - which is ordained in this parasha - but rather that YHWH is against the formality of the sacrificial procedure without the deeper spirituality that needs to be present along with it. Sin-offerings are symbolic of former errant ways that have been confessed to and corrected with the intention of treading along a new path; and not as a means of appeasing some belligerent deity. In formalistic worship the adherent makes sure that they observe the trimmings of a religious lifestyle without sincere devotion while neglecting to live a pious life. We cannot honour YHWH without a sincere heart and a commitment to social-justice. YHWH is concerned about social-justice and care for the poor and under-privileged, injustice cannot be bought off with an offering; the wrong needs to be put right. The Children of Israel need to turn from a nominal commitment to YHWH and embrace Him in a way that is only found in personal commitment, "The sacrifice of the wicked is an abomination to YHWH; but the prayers of the upright are His delight" (Prov. 15:8).
[1] Ḥelev is; i) The tail of the sheep (՚alya), ii) The fat that covers the innards i.e. intestines, iii) The fat that is about the innards, iv) The kidneys, v) The fat that is on the tendons of the kidneys, and vi) The protuberance on the liver (see Lev. 3:9-10).
Parashat Wayyiḳra՚ (Lev. 1:1-5:26) contains the following sidrot:
Seventy-Ninth Sidra՚, the ascent-offering, the gift-offering, and the wellbeing-offering;
Eightieth Sidra՚, the sin-offering;
Eighty-First Sidra՚ (continues into the next parasha), the guilt-offering, the offering for misappropriation of Temple property, the offering for questionable guilt, and the offering for dishonesty.
ANALYSIS:
Seventy-Ninth Sidra՚ (Lev. 1:1-3:17): The ascent-offering, the gift-offering, and the wellbeing-offering.
The last few parashiyyot of Sefer Shemot are concerned primarily with the design, construction, and erection of the Mishkan (also known as the Tent of Appointed Times), as well as the making of its vessels and components. It is therefore only befitting that the opening parasha of Sefer Wayyiḳra՚ should furnish us with the regulations for the sacrificial rite of the Mishkan.
"And He called to Moses; and YHWH spoke to him, from the Tent of Appointed Times saying. Speak to the Children of Israel and say to them, if anyone from you shall bring near a sacrifice [קָרְבָּן - literally; near offering] to YHWH; from the beasts from the herd or from the flock, you shall bring near your sacrifice" (Lev. 1:1-2).
The first type of offering to be regulated for is the ascent-offering [עֹלָה - literally; that which goes up - also known as the burnt offering]. All of the ascent-offering was burnt on the altar. There are three types of ascent-offerings: i. herd, ii. flock, and iii. fowl.
i. Ascent-offering of the herd; cattle - male without blemish. The offering is brought to the Tent of Appointed Times, "for his acceptance before YHWH" (Lev. 1:3). The person bringing the offering lays their hands upon the head of the animal, "that there be acceptance for him to make atonement for him" (Lev. 1:4). The offering is slaughtered at the altar of the Mishkan and the kohen throws its blood against the altar all around. The animal is then flayed and cut into pieces. The kohen washes the innards and legs in water, and along with the pieces, head, and suet, arranges them directly upon the wood and fire of the altar - turning all the offering into smoke, "an ascent-offering a fire-offering a soothing aroma for YHWH" (Lev. 1:9). The phrase 'turn into smoke' means that the offering is to be consumed by the fire of the altar.
ii. Ascent-offering of the flock; sheep or goat - male without blemish. The offering is slaughtered at the side of the altar northward and its blood is thrown against the altar all around. The rest follows the same procedure as the ascent-offering of the herd.
iii. Ascent-offering of fowl; turtledoves or young pigeons. The kohen nips off the head of the offering at the altar and drains out the blood against the wall of the altar, while turning the head into smoke upon the altar. The kohen then removes the crop with its contents and flings it next to the altar eastward, into the place of the fat ashes. (The place of the fat ashes was an area close to the altar set aside exclusively for the fat ashes of the ascent-offerings.) The kohen tears the offering open by its wings but does not divide it and turns it into smoke upon the altar.
The second type of offering to be regulated for is the gift-offering [מִנְחָה - means gift, tribute - also known as the grain offering because it consists of grains]. The gift-offering cannot be fermented, "for any leaven and any honey, you shall not turn it into smoke as a fire-offering to YHWH" (Lev. 2:11) and must be salted, "you shall not cause to be lacking the salt of the covenant of your God, from upon your gift-offering; upon all your sacrifices you shall bring near (with) salt" (Lev. 2:13). A portion of the gift-offering was burnt on the altar, while the remainder belonged to the kohen as his portion There are five types of gift-offerings: i. regular, ii. baked, iii. griddle, iv. pan, and v. first fruits of grain.
i. The regular gift-offering consists of fine flour and frankincense with oil (olive oil) poured over it. The kohen takes a scoop full of the fine flour mixture with his hand and turns it into smoke upon the altar, "memorial-offering upon the altar, a fire-offering a soothing aroma for YHWH" (Lev. 2:2). The remainder of the gift-offering belongs to the kohen, "holy of holies from the fire-offerings of YHWH" (Lev. 2:3).
ii. The baked gift-offering consists of unleavened round cakes of fine flour mixed with oil and unleavened wafers anointed with oil, all of which is baked in an oven.
iii. The griddle gift-offering consists of unleavened griddled cakes of fine flour mixed with oil. The kohen crumbles the cake into crumbs and pours oil over it.
iv. The pan gift-offering is fried in a pan consisting of fine flour in oil.
v. The gift-offering of first fruits of grain consists of fresh grain in ear [אָבִיב - the stage before the plant is harvest ready] parched with fire and ground with oil and frankincense. None grain first fruit offerings i.e. those consisting of fruits and vegetables, are to be brought to the Mishkan but they are not to be offered on the altar.
The third offering to be regulated for is the wellbeing-offering [שְׁלָמִים - from שָׁלֵם meaning; complete, sound, welfare, and peace, hence the reason that this offering is sometimes known as the peace-offering]. Unlike the ascent-offering where the entire animal is consumed on the altar, only the ḥelev[1] of the wellbeing-offering is turned into smoke on the altar while the flesh is eaten (see Lev. 7:11-21, 28-34). There are three types of wellbeing-offerings: i. cattle, ii. sheep, and iii. goats.
i. Wellbeing-offering of cattle; male or female without blemish. The offering is brought to the Tent of Appointed Times, where the person bringing
it lays their hands upon the head of the animal before it is slaughtered at the altar. The kohen throws the blood of the offering against the altar all around. The kohen removes all of the ḥelev and turns it into smoke upon the altar, "as food a fire-offering for a soothing aroma, all ḥelev is for YHWH" (Lev. 3:16).
ii. Wellbeing-offering of sheep; male or female without blemish. The procedure is identical to that of the wellbeing-offering of cattle.
iii. Wellbeing-offering of goats; male or female without blemish. The procedure is identical to the other two wellbeing-offerings.
The sidra՚ concludes with the commandment, "A law forever throughout your generations, in all your settlements; all ḥelev and all blood you shall not eat" (Lev. 3:17).
Eightieth Sidra՚ (Lev. 4:1-4:35): The sin-offering.
The fourth offering to be regulated for is the sin-offering [חַטָּאת] for sins committed in error, "And YHWH spoke to Moses saying. Speak to the Children of Israel saying, if (any) person shall sin in error regarding any of YHWH's commandments, that should not be done; doing any one of them" (Lev. 4:1-2). The rank and status of the sinner dictated the form of sin-offering that was brought, there are four statuses; i. Kohen Gadol, ii. Community of Israel i.e. the entire nation, iii. Nasi [princes, chieftains, and leaders of the community], and iv. Individual Citizen.
i. Sin-offering of the Kohen Gadol, who is referred to as הַכֹּהֵן הַמָּשִׁיחַ [literally; the Anointed Priest]; a young bull of the herd without blemish. The Kohen Gadol brings the bull to the Tent of Appointed Times, lays his hand on the bull's head and slaughters it at the altar. He then takes some of its blood and brings it inside the Tent of Appointed Times, where he immerses his finger in the blood and sprinkles some of it seven times in front of the veil [פָּרֹכֶת] that separates the Holy Shrine from the Holy of Holies. The Kohen Gadol then puts some of the blood on the horns of the incense altar in front of the Holy of Holies and the rest he pours out at the foundation of the altar of the ascent-offering in the courtyard of the Mishkan. All of the bull's ḥelev is turned into smoke on the altar of the ascent-offering. The rest of the bull i.e. the skin, flesh, head, legs, innards including the dung, he takes to the ash dump were the ashes from the altar are deposited - which is a pure place outside of the camp - and burns it upon wood in the ash dump.
ii. Sin-offering of the entire Community of Israel, "And if the entire Community of Israel shall err, and the matter is concealed, from the eyes of the Assembly; they did something regarding any of the commandments of YHWH's that should not be done and they incurred guilt. When the sin becomes known, for which they sinned" (Lev. 4:13-14); a young bull of the herd without blemish. The sin-offering of the entire Community of Israel is brought by the Assembly [הַקָּהָל - probably some form of ruling body] to the Tent of Appointed Times. The Elders of the Community lay their hands on the head of the animal before it is slaughtered. The rest follows the same procedure as the sin-offering of the Kohen Gadol.
iii. Sin-offering of a Nasi; a hairy goat (a variety of Middle Eastern goat that has long hair) male without blemish. The Nasi lays his hand on the head of the goat before it is slaughtered at the altar. The procedure is slightly different from the previous two sin-offerings it is a kohen not the Kohen Gadol who takes some of the blood and with his finger and puts it on the horns of the altar of the ascent-offering rather than on those of the incense altar. The rest of the blood like the previous two sin-offerings is poured out at the foundation of the altar, and all the ḥelev is removed and turned into smoke on the altar.
iv. Sin-offering of an individual citizen; there are two varieties of sin-offering of a member of the general populace; a) goat, and b) sheep. The individual bringing the offering lays their hand on the head of the animal, and the rest of the procedure for both the goat and sheep is identical to that of the sin-offering of a Nasi, "and the kohen shall make atonement on his behalf concerning his sin that he sinned and he shall be forgiven" (Lev. 4:35)
Eighty-First Sidra՚ (Lev. 5:1-5:26 continues into the next parasha): The guilt-offering, the offering for misappropriation of Temple property, the offering for questionable guilt, and the offering for dishonesty.
The fifth offering to be regulated for is the guilt-offering [אֲשָׁם], which is brought for offences of sins of omission rather than for sins committed in error, "And if a person shall sin and heard the proclamation of an oath (in testimony), and he was a witness, or has seen or has known; if he did not tell then he bears his iniquity" (Lev. 5:1). In order for the guilt-offering to be acceptable to YHWH, the individual bringing it must confess their sin, "then it shall be when he incurs guilt from (any) one of these; and confesses, concerning that which he sinned" (Lev. 5:5).
There are three types of guilt-offerings dependant upon the financial capabilities of the culprit: i. flock, ii. fowl, and iii. grain.
i. Guilt-offering of the flock; either a female sheep or a female hairy goat.
ii. Guilt-offering of fowl. If someone cannot afford to bring any animal of the flock then they can offer two turtledoves or two young pigeons; one for a sin-offering and one for an ascent-offering. The birds are brought to the kohen who offers the bird for the sin-offering first. The kohen nips off the birds head opposite the back of its neck without dividing it, and sprinkles some of the blood against the wall of the altar while the remainder of the blood he drains out at the foundation of the altar. The second bird is offered as an ascent-offering, "the kohen shall make atonement on his behalf from his sin that he sinned and he shall be forgiven" (Lev. 5:10)
iii. Guilt-offering of grain. If someone cannot even afford to bring two turtledoves or two young pigeons then they can bring a tenth of an ՚efa [אֵיפָה - between 22 and 45 litres] of fine flour without oil or frankincense. The kohen takes a scoop full of the flour as a memorial-offering and turns it into smoke on the altar, while the remainder is for the kohen as his portion.
There is a special form of guilt-offering for the misappropriation of Temple property i.e. eating from the sacred donations etc. The culprit is to bring a ram without blemish according to the estimated value in silver sheḳels of the misappropriated property and repay the value plus 20%.
The next form of guilt-offering is for questionable guilt, "And if a soul that shall sin, by doing any one of the commandments of YHWH, that shall not be done; and (even if) he did not know and incurs guilt then he bears his iniquity" (Lev. 5:17). The culprit brings to the kohen a ram without blemish according to the estimated value for a guilt-offering.
If someone acts deceptively regarding a deposit or a pledge that has been placed with them, or regarding robbery, or extorts something from someone, or finds a lost-object and denies it, they are to restore the object and are to be fined the value of the item plus 20%. The item and the fine belong to the victim, and the culprit brings a ram without blemish according to the estimated value for a guilt-offering.
TEACHINGS OF HAKHAM REKHAVI:
"Thus says YHWH of hosts the God of Israel; add your ascent-offerings upon your slaughter-offerings and eat meat. For I did not speak to your fathers and I did not command them, on the day that I brought them out of the land of Egypt; concerning ascent-offerings or slaughter-offerings. For this is the thing I commanded them saying hear My voice, and I will be to you for a God, and you shall be to Me for a people; and you walked in all the ways that I commanded you, in order that it shall be well for you." (Jer. 7:21-23)
From a superficial reading of the above passage from the Book of Jeremiah one might be led to believe that YHWH did not transmit the sacrificial rite to Moses and the Children of Israel at Mt. Sinai. In fact one may even come to the conclusion that YHWH was opposed to the sacrificial procedure. However, in truth the Prophet is not saying that YHWH is against the Temple worship and the bringing of sacrifices - which is ordained in this parasha - but rather that YHWH is against the formality of the sacrificial procedure without the deeper spirituality that needs to be present along with it. Sin-offerings are symbolic of former errant ways that have been confessed to and corrected with the intention of treading along a new path; and not as a means of appeasing some belligerent deity. In formalistic worship the adherent makes sure that they observe the trimmings of a religious lifestyle without sincere devotion while neglecting to live a pious life. We cannot honour YHWH without a sincere heart and a commitment to social-justice. YHWH is concerned about social-justice and care for the poor and under-privileged, injustice cannot be bought off with an offering; the wrong needs to be put right. The Children of Israel need to turn from a nominal commitment to YHWH and embrace Him in a way that is only found in personal commitment, "The sacrifice of the wicked is an abomination to YHWH; but the prayers of the upright are His delight" (Prov. 15:8).
[1] Ḥelev is; i) The tail of the sheep (՚alya), ii) The fat that covers the innards i.e. intestines, iii) The fat that is about the innards, iv) The kidneys, v) The fat that is on the tendons of the kidneys, and vi) The protuberance on the liver (see Lev. 3:9-10).