Parashat Tzav (Lev. 6:1-8:36) פָּרָשַׁת צַו
INTRODUCTION:
Parashat Ṣaw (Lev. 6:1-8:36) contains the following sidrot:
Eighty-First Sidra՚ (continued from the previous parasha), the ashes of the ascent-offering, and laws of the gift-offering;
Eighty-Second Sidra՚, the offering of the Kohen Gadol (High Priest), laws of the sin-offering, laws of the guilt-offering, laws of the wellbeing-offering, ḥelev and blood, and the kohen's portion;
Eighty-Third Sidra՚ (continues into the next parasha), the Consecration of the Kohanim.
ANALYSIS:
Eighty-First Sidra՚ (Lev. 6:1-6:11 continued from the previous parasha): The ashes of the ascent-offering, and laws of the gift-offering.
YHWH speaks to Moses informing him that the ascent-offering is to be left upon the hearth on the altar all through the night until the morning. This would be the second of the two daily ascent-offerings; the first being offered in the morning and the second at twilight marking the end of the sacrificial day. In the morning - before the start of the sacrificial day - one of the kohanim dressed in his linen garments is to take the ashes of the ascent-offering from the altar and place them next to the altar. Then he is to strip off his garments replacing them with other garments before bringing the ashes to a pure place away from the Mishkan. The fire upon the altar is to be kept perpetually burning and cannot be extinguished; therefore the kohen is to feed the fire of the altar with wood every morning.
The Torah now provides instructions for the offerings first described in parashat Wayyiḳra՚. The first offering mentioned is the gift-offering. The kohen brings the offering before YHWH to the front of the altar and lifts out a scoop full of the fine flour along with some of its oil and all of the frankincense, and turns it into smoke on the altar. The remainder of the gift-offering is for the kohen. It may only be eaten by the kohen, unleavened, and in the courtyard of the Tent of Appointed Times.
Eighty-Second Sidra՚ (Lev. 6:12-7:38): The offering of the Kohen Gadol (High Priest), laws of the sin-offering, laws of the guilt-offering, laws of the wellbeing-offering, ḥelev and blood, and the kohen's portion.
After the instructions for the gift-offering the Torah prescribes the daily gift-offering that the Kohen Gadol (High Priest) is to bring on behalf of himself and the other kohanim. The offering is to comprise of a tenth of an ՚efa [אֵיפָה - between 22 and 45 litres] of fine flour; half of it in the morning, and half of it in the evening. It is to be offered on a griddle with oil - baked crumbs; and the offering is to be entirely turned into smoke on the altar and cannot be eaten.
The next offering instructed for is the sin-offering. Anything that touches the sin-offering becomes holy and if any of its blood spatters onto a garment, the garment on which it spattered can only be washed in a holy place. Any earthen vessel in which the sin-offering was cooked is broken, and if cooked in a metal vessel, then the vessel is to be scoured and rinsed in water. The sin-offering belongs to the kohen who officiated and any male among the kohanim may eat it, but only in a holy place i.e. the courtyard of the Tent of Appointed Times. However the sin-offering brought to make atonement is not to be eaten but burnt in fire.
The third offering is the guilt-offering. The blood of the guilt-offering is thrown against the altar all around while all of its ḥelev[1] is removed and turned into smoke on the altar. The guilt-offering belongs to the kohen who officiated and any male among the kohanim may eat it in a holy place. We are also informed at this point that if anyone brings an ascent-offering the skin of the animal also belongs to the kohen as well as the gift-offering that is baked in an oven or made in a pan or on a griddle.
The fourth offering is the wellbeing-offering, which can be brought as a thanksgiving-offering [תּוֹדָה], or a vow-offering [נֶדֶר], or a freewill-offering [נְדָבָה] and comprises of; unleavened round cakes mixed with oil, unleavened wafers anointed with oil, fine flour well mixed, and round cakes mixed with oil. The offering belongs to the kohen who officiated. If the wellbeing-offering is being brought as a thanksgiving-offering its flesh must be eaten on the day that it was offered and none of it may be left over in the morning. If it is being brought as a vow-offering or as a freewill-offering then it can be eaten over a two day period and what remains on the third day must be burnt in fire; furthermore if any of the flesh is eaten on the third day the offering becomes unacceptable and is not accounted to the person who brought it. The flesh of such an offering becomes פִּגּוּל [befouled] and anyone that eats of it, "his iniquity he shall bear" (Lev. 7:18). If any of the flesh of the wellbeing-offering touches anything impure it cannot be eaten and has to be burnt in fire. Anyone who is in a state of purity can eat the flesh of a non-contaminated wellbeing-offering, but if someone eats from the wellbeing-offering while they are impure then they are to be cut off from the people.
It is appropriate that after discussing the additional instructions for the various offerings the Torah gives the commandment against the eating of ḥelev and blood. All ḥelev from cattle, sheep, or goats - i.e. animals that are brought as offerings - is not to be eaten. The ḥelev from a carcass [נְבֵלָה] and from an animal torn apart by beasts [טְרֵפָה] may be used for vocational work, but may not be eaten. Whoever eats ḥelev from the above mentioned animals shall be cut off from the Children of Israel. Blood of fowl or beast may not be eaten "in all your settlements" (Lev. 7:26) i.e. wherever we may live. Anyone that does consume blood shall be cut off from the Children of Israel.
The Torah then recaps that the ḥelev of the wellbeing-offering is to be turned into smoke on the altar, while the breast is to be elevated as an elevation-offering before YHWH before being presented to the kohanim as his portion. The right shoulder of the wellbeing-offering is also to be conferred upon the kohen who officiated at the sacrifice. The sidra՚ concludes by informing us that the regulations concerning the sacrifices and offerings were commanded by YHWH at Mount Sinai.
Eighty-Third Sidra՚ (Lev. 8:1-8:36 continues into the next parasha): The Consecration of the Kohanim.
Now that the Mishkan has been erected and the regulations for the sacrificial procedure have been received, it is only befitting that the next item on the agenda is the consecration of the kohanim. YHWH tells Moses to take Aaron and his sons along with the vestments made for them, the anointing oil, the bull for the sin-offering, the two rams, the basket of the unleavened bread, as well as the entire community, and assemble them at the Tent of Appointed Times. Moses does as YHWH commanded him. He washes Aaron and his sons with water and then puts Aaron in his tunic, girds him with his sash, clothes him with his robe, binds the ՚Efod on him, places on him the Ḥoshen along with the Urim and the Tummim, winds the turban on his head and attaches to it the golden Ṣiṣ on which is engraved the words 'Holiness to YHWH'. Moses then with the anointing oil anoints the Mishkan along with all its vessels and implements, the altar which he anoints seven times, the vessels of the altar, as well as the wash basin in order to make them holy. He then pours some of the anointing oil on Aaron's head in order to anoint him and make him holy. Next he clothes Aaron's sons in their tunics, girds them with their sashes, and places the conical hats on their heads. Moses brings forward the bull for the sin-offering, and Aaron and his sons lay their hands on its head. Moses then slaughters the bull and taking the blood puts it around the horns of the altar with his finger - decontaminating it from sin - while the rest of the blood he pours out at the foundation of the altar; making atonement upon it as well as making it holy. He then takes all the bull's ḥelev and turns it into smoke on the altar, while the remains of the bull, i.e. skin, flesh and dung, he burns in fire outside the camp. Next Moses brings the ram for the ascent-offering and Aaron and his sons lay their hands upon its head. Moses slaughters the ram and throws its blood against the altar all around. He sections the ram and then washes its innards and shins in water before turning the entire ram into smoke on the altar. Moses then brings forward the second ram - the ram of consecration - and Aaron and his sons lay their hands on its head. Afterwards Moses slaughters it, takes some of its blood and puts it on Aaron's right ear lobe, the thumb of his right hand, and on the big toe of his right foot. Moses does the same to Aaron's sons and then throws the remaining blood against the altar all around. He then takes the ḥelev along with the right thigh, putting on them one round loaf of unleavened bread, one round loaf of oil bread, and one wafer and then places them on the palms of Aaron and his sons who elevate them as an elevation-offering before Moses turns them into smoke on the altar along with the ascent-offering. This is the reason why the consecration of the kohanim is called מִלֻּאִים which literally means filling i.e. filling the hands of the kohanim. Moses then takes the breast from the ram of consecration and elevates it as an elevation-offering; it then becomes Moses' portion. Taking some of the anointing oil as well as some of the blood that is on the altar; Moses sprinkles it on Aaron, his garments, his sons, and on their garments, making them and their garments holy. Moses tells Aaron and his sons to cook the flesh of the ram of consecration in the compound of the Tent of Appointed Times and there they are to eat it along with the unleavened bread. What is left over they are to burn in fire. Aaron and his sons are not to leave - day or night - the compound of the Tent of Appointed Times for the duration of their seven day consecration ceremony; if they do they will die.
TEACHINGS OF HAKHAM REKHAVI:
The English word Messiah comes from the Hebrew מָשִׁיחַ which means 'anointed'. We usually associate the Messiah with the descendant of King David who - come the Redemption - will be king in Jerusalem and rule over a restored Kingdom Israel blessed by YHWH. However, there is another Messiah who is often overlooked. During the Consecration Ceremony of the Kohanim Aaron is anointed with the anointing oil as part of the rite of his installation as Kohen Gadol, and every successive Kohen Gadol was anointed with the anointing oil at their inauguration. Thus in Leviticus 4:3 the Kohen Gadol is referred to as הַכֹּהֵן הַמָּשִׁיחַ [the Anointed Priest]. At present there is no Kohen Gadol, no Urim and Tummim to reveal the word of YHWH, nor is the Temple - the hub and centre of the world - standing on Mt. Moriah in Jerusalem. However, come the Messianic Era the Temple will be rebuilt and the position of Kohen Gadol will be re-established. Thus, in that time there will be two Messiahs (anointed ones) the King a descendant of David who will rule from Jerusalem and the Kohen Gadol a descendant of Aaron through Sadoq (the Kohen Gadol at the time of King David; see Ezek. 44:15) who will administer YHWH's word from Zion. For is it not written, "Then I answered and said to Him; what are these two olive trees, upon the right side of the Menorah and upon its left side. And I answered again, and said to Him, what are these two olive branches which are beside the two golden sprouts, from which the golden oil is poured out. And He said me saying, do you not know what these are; and I said no my Lord. And He said, these are the two anointed ones; who stand by the Lord of the whole earth" (Zech. 4:11-14). May the day soon be upon us when one Messiah will shepherd the people from his throne, while the other Messiah will guide the nation from the Holy Temple.
[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 Ṣaw (Lev. 6:1-8:36) contains the following sidrot:
Eighty-First Sidra՚ (continued from the previous parasha), the ashes of the ascent-offering, and laws of the gift-offering;
Eighty-Second Sidra՚, the offering of the Kohen Gadol (High Priest), laws of the sin-offering, laws of the guilt-offering, laws of the wellbeing-offering, ḥelev and blood, and the kohen's portion;
Eighty-Third Sidra՚ (continues into the next parasha), the Consecration of the Kohanim.
ANALYSIS:
Eighty-First Sidra՚ (Lev. 6:1-6:11 continued from the previous parasha): The ashes of the ascent-offering, and laws of the gift-offering.
YHWH speaks to Moses informing him that the ascent-offering is to be left upon the hearth on the altar all through the night until the morning. This would be the second of the two daily ascent-offerings; the first being offered in the morning and the second at twilight marking the end of the sacrificial day. In the morning - before the start of the sacrificial day - one of the kohanim dressed in his linen garments is to take the ashes of the ascent-offering from the altar and place them next to the altar. Then he is to strip off his garments replacing them with other garments before bringing the ashes to a pure place away from the Mishkan. The fire upon the altar is to be kept perpetually burning and cannot be extinguished; therefore the kohen is to feed the fire of the altar with wood every morning.
The Torah now provides instructions for the offerings first described in parashat Wayyiḳra՚. The first offering mentioned is the gift-offering. The kohen brings the offering before YHWH to the front of the altar and lifts out a scoop full of the fine flour along with some of its oil and all of the frankincense, and turns it into smoke on the altar. The remainder of the gift-offering is for the kohen. It may only be eaten by the kohen, unleavened, and in the courtyard of the Tent of Appointed Times.
Eighty-Second Sidra՚ (Lev. 6:12-7:38): The offering of the Kohen Gadol (High Priest), laws of the sin-offering, laws of the guilt-offering, laws of the wellbeing-offering, ḥelev and blood, and the kohen's portion.
After the instructions for the gift-offering the Torah prescribes the daily gift-offering that the Kohen Gadol (High Priest) is to bring on behalf of himself and the other kohanim. The offering is to comprise of a tenth of an ՚efa [אֵיפָה - between 22 and 45 litres] of fine flour; half of it in the morning, and half of it in the evening. It is to be offered on a griddle with oil - baked crumbs; and the offering is to be entirely turned into smoke on the altar and cannot be eaten.
The next offering instructed for is the sin-offering. Anything that touches the sin-offering becomes holy and if any of its blood spatters onto a garment, the garment on which it spattered can only be washed in a holy place. Any earthen vessel in which the sin-offering was cooked is broken, and if cooked in a metal vessel, then the vessel is to be scoured and rinsed in water. The sin-offering belongs to the kohen who officiated and any male among the kohanim may eat it, but only in a holy place i.e. the courtyard of the Tent of Appointed Times. However the sin-offering brought to make atonement is not to be eaten but burnt in fire.
The third offering is the guilt-offering. The blood of the guilt-offering is thrown against the altar all around while all of its ḥelev[1] is removed and turned into smoke on the altar. The guilt-offering belongs to the kohen who officiated and any male among the kohanim may eat it in a holy place. We are also informed at this point that if anyone brings an ascent-offering the skin of the animal also belongs to the kohen as well as the gift-offering that is baked in an oven or made in a pan or on a griddle.
The fourth offering is the wellbeing-offering, which can be brought as a thanksgiving-offering [תּוֹדָה], or a vow-offering [נֶדֶר], or a freewill-offering [נְדָבָה] and comprises of; unleavened round cakes mixed with oil, unleavened wafers anointed with oil, fine flour well mixed, and round cakes mixed with oil. The offering belongs to the kohen who officiated. If the wellbeing-offering is being brought as a thanksgiving-offering its flesh must be eaten on the day that it was offered and none of it may be left over in the morning. If it is being brought as a vow-offering or as a freewill-offering then it can be eaten over a two day period and what remains on the third day must be burnt in fire; furthermore if any of the flesh is eaten on the third day the offering becomes unacceptable and is not accounted to the person who brought it. The flesh of such an offering becomes פִּגּוּל [befouled] and anyone that eats of it, "his iniquity he shall bear" (Lev. 7:18). If any of the flesh of the wellbeing-offering touches anything impure it cannot be eaten and has to be burnt in fire. Anyone who is in a state of purity can eat the flesh of a non-contaminated wellbeing-offering, but if someone eats from the wellbeing-offering while they are impure then they are to be cut off from the people.
It is appropriate that after discussing the additional instructions for the various offerings the Torah gives the commandment against the eating of ḥelev and blood. All ḥelev from cattle, sheep, or goats - i.e. animals that are brought as offerings - is not to be eaten. The ḥelev from a carcass [נְבֵלָה] and from an animal torn apart by beasts [טְרֵפָה] may be used for vocational work, but may not be eaten. Whoever eats ḥelev from the above mentioned animals shall be cut off from the Children of Israel. Blood of fowl or beast may not be eaten "in all your settlements" (Lev. 7:26) i.e. wherever we may live. Anyone that does consume blood shall be cut off from the Children of Israel.
The Torah then recaps that the ḥelev of the wellbeing-offering is to be turned into smoke on the altar, while the breast is to be elevated as an elevation-offering before YHWH before being presented to the kohanim as his portion. The right shoulder of the wellbeing-offering is also to be conferred upon the kohen who officiated at the sacrifice. The sidra՚ concludes by informing us that the regulations concerning the sacrifices and offerings were commanded by YHWH at Mount Sinai.
Eighty-Third Sidra՚ (Lev. 8:1-8:36 continues into the next parasha): The Consecration of the Kohanim.
Now that the Mishkan has been erected and the regulations for the sacrificial procedure have been received, it is only befitting that the next item on the agenda is the consecration of the kohanim. YHWH tells Moses to take Aaron and his sons along with the vestments made for them, the anointing oil, the bull for the sin-offering, the two rams, the basket of the unleavened bread, as well as the entire community, and assemble them at the Tent of Appointed Times. Moses does as YHWH commanded him. He washes Aaron and his sons with water and then puts Aaron in his tunic, girds him with his sash, clothes him with his robe, binds the ՚Efod on him, places on him the Ḥoshen along with the Urim and the Tummim, winds the turban on his head and attaches to it the golden Ṣiṣ on which is engraved the words 'Holiness to YHWH'. Moses then with the anointing oil anoints the Mishkan along with all its vessels and implements, the altar which he anoints seven times, the vessels of the altar, as well as the wash basin in order to make them holy. He then pours some of the anointing oil on Aaron's head in order to anoint him and make him holy. Next he clothes Aaron's sons in their tunics, girds them with their sashes, and places the conical hats on their heads. Moses brings forward the bull for the sin-offering, and Aaron and his sons lay their hands on its head. Moses then slaughters the bull and taking the blood puts it around the horns of the altar with his finger - decontaminating it from sin - while the rest of the blood he pours out at the foundation of the altar; making atonement upon it as well as making it holy. He then takes all the bull's ḥelev and turns it into smoke on the altar, while the remains of the bull, i.e. skin, flesh and dung, he burns in fire outside the camp. Next Moses brings the ram for the ascent-offering and Aaron and his sons lay their hands upon its head. Moses slaughters the ram and throws its blood against the altar all around. He sections the ram and then washes its innards and shins in water before turning the entire ram into smoke on the altar. Moses then brings forward the second ram - the ram of consecration - and Aaron and his sons lay their hands on its head. Afterwards Moses slaughters it, takes some of its blood and puts it on Aaron's right ear lobe, the thumb of his right hand, and on the big toe of his right foot. Moses does the same to Aaron's sons and then throws the remaining blood against the altar all around. He then takes the ḥelev along with the right thigh, putting on them one round loaf of unleavened bread, one round loaf of oil bread, and one wafer and then places them on the palms of Aaron and his sons who elevate them as an elevation-offering before Moses turns them into smoke on the altar along with the ascent-offering. This is the reason why the consecration of the kohanim is called מִלֻּאִים which literally means filling i.e. filling the hands of the kohanim. Moses then takes the breast from the ram of consecration and elevates it as an elevation-offering; it then becomes Moses' portion. Taking some of the anointing oil as well as some of the blood that is on the altar; Moses sprinkles it on Aaron, his garments, his sons, and on their garments, making them and their garments holy. Moses tells Aaron and his sons to cook the flesh of the ram of consecration in the compound of the Tent of Appointed Times and there they are to eat it along with the unleavened bread. What is left over they are to burn in fire. Aaron and his sons are not to leave - day or night - the compound of the Tent of Appointed Times for the duration of their seven day consecration ceremony; if they do they will die.
TEACHINGS OF HAKHAM REKHAVI:
The English word Messiah comes from the Hebrew מָשִׁיחַ which means 'anointed'. We usually associate the Messiah with the descendant of King David who - come the Redemption - will be king in Jerusalem and rule over a restored Kingdom Israel blessed by YHWH. However, there is another Messiah who is often overlooked. During the Consecration Ceremony of the Kohanim Aaron is anointed with the anointing oil as part of the rite of his installation as Kohen Gadol, and every successive Kohen Gadol was anointed with the anointing oil at their inauguration. Thus in Leviticus 4:3 the Kohen Gadol is referred to as הַכֹּהֵן הַמָּשִׁיחַ [the Anointed Priest]. At present there is no Kohen Gadol, no Urim and Tummim to reveal the word of YHWH, nor is the Temple - the hub and centre of the world - standing on Mt. Moriah in Jerusalem. However, come the Messianic Era the Temple will be rebuilt and the position of Kohen Gadol will be re-established. Thus, in that time there will be two Messiahs (anointed ones) the King a descendant of David who will rule from Jerusalem and the Kohen Gadol a descendant of Aaron through Sadoq (the Kohen Gadol at the time of King David; see Ezek. 44:15) who will administer YHWH's word from Zion. For is it not written, "Then I answered and said to Him; what are these two olive trees, upon the right side of the Menorah and upon its left side. And I answered again, and said to Him, what are these two olive branches which are beside the two golden sprouts, from which the golden oil is poured out. And He said me saying, do you not know what these are; and I said no my Lord. And He said, these are the two anointed ones; who stand by the Lord of the whole earth" (Zech. 4:11-14). May the day soon be upon us when one Messiah will shepherd the people from his throne, while the other Messiah will guide the nation from the Holy Temple.
[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).