This week's Parasha shares
its title with the Book's title, which means "And He called - to Moses",
continuing with, “and YHVH spoke to him out
of the Tent of Meeting, saying…" (literal
translation). The Hebrew syntax of this
opening verse is somewhat awkward and obscure. Let us try to find out why. The
book of Sh’mot ended with (literal translation): “… so Moses finished
the work. Then the cloud covered the tent
of meeting, and the glory of YHVH filled the tabernacle. And Moses was not
able to enter the tent of meeting, because the cloud rested above it, and the
glory of YHVH filled the tabernacle…
the cloud of YHVH was above the
tabernacle by day, and fire was over it by night, in the sight of all the house
of Israel, throughout all their journeys” (Ex. 40:33-35, 38 italics added). Given
the fact that during this season Moshe found himself unable to enter the Tent
of Meeting because of YHVH’s glory, hearing suddenly the sound of his name
would have startled and bewildered him. If written from his vantage point, this
strangely formulated text “and He called to Moses, and YHVH spoke to him…”
could express his uncertainty as to the source of the sound, until he gathered
his wits about him and realized Who was calling him.
"Any man, if he brings
an offering of you…" (v.2) starts the long and detailed discourse on the
sacrifices. It is quite significant that the laws of the sacrifices begin with
the word 'man', “to teach that man is the subject and not the object of the
sacrifice”, says Seforno. He continues elaborating thusly: "If he brings
an offering of you", that is, from your very selves, with a confession and
with due submission, in the spirit of the Psalmist's, 'The sacrifices of God
are a broken spirit' (51:17), for the foolish who offers sacrifices without
proper humility will find no acceptance".[1] "Brings an offering" is condensed into one word - yakriv - rooted in k.r.v (kof, resh, vav), which we
have already encountered in Parashat Tetzaveh (in Ex. 29:1), and means to “bring near",
sharing its root with "korban"
- "an offering"
or a "sacrifice".
Clearly, the purpose of the offerings is primarily to draw the worshipper near
or close to YHVH, albeit? according-to-His-stipulations. At the same time, this verse could
also be read to mean that the offering consists "of you". Someone (presumably
the priest) is offering you" to YHVH.
The first type of offering
presented here is the "olah",
the burnt offering, a noun that originates with the root a.l.h (ayin, lamed,
hey) for the verb “aloh”
- meaning to “go up
or ascend";
or in a different conjugation, to “raise,
elevate,
or lift up".
Thus, the burnt offering is that which is lifted up to YHVH. The animal is to
be “tamim”
- "whole,
perfect,
or faultless".
Noach, who "walked with Elohim" was declared "tamim" in his
generation (Gen. 6:9); Avraham was told by YHVH, "walk before Me and be
tamim" (Gen. 17:1). In Parashat Tetzaveh we examined the Oorim and Toomim
(Ex. 28:30), that were to be carried "before YHVH", noting again that
the meaning of "toomim" is "perfect." Hence, that which is
to be brought before
YHVH (or anyone who walks with or before Him) is to be "perfect" or
"whole" (again, according to His specific requirements). Consequently,
that which was to be "lifted up" (the olah - the burnt offering,
along with the peace offering, 3:9, sin offering 4:3, and the guilt or trespass
offering, 5:15) had to be in that state or condition, being a reflection of the
offerer’s heart attitude, as we shall soon see.
This "korban
tamim" had to be brought to the door of the Tent of Meeting, "that he
may be accepted - lir'tzono - before
YHVH" (1:3 italics added). The question arises here, 'who is
being accepted?' Is it the sacrifice, or is it the one making the sacrifice? The answer
offered by Prof. Nehama Leibowitz is as follows: "Accepted does not refer
to the offering but to the offerer. Acceptance is not an automatic result of
the sacrifice; it alludes to the intention that prompts the offering and the
spirit in which it is brought. God's will is not swayed by the offering, and He
is not thereby "forced" to draw nearer to man. Rather, the offering
expresses man's desire to purify himself and come closer to his Creator".[2] As we can see, "bringing up" (offering) the
"korban" marks the process of reform or internal change, and is
expressed by an outward action. "Acceptance" is also denoted by an
external act of the offerer's hand, as it lays on the offering itself (1:4). In
Parashat Tetzaveh we noted the purpose for the "laying of the hands"
(s.m.ch. of the root to “lean"
- Ex. 29:10), as "an identification with the korban which is about to give
up its life, denoting ultimate submission”.
After the animal is
slaughtered, its blood sprinkled, its skin removed and its body parts arranged
on the wood, the priest was to wash its "entrails and legs". In
Hebrew the entrail
is called "kerev"
(1:9). The "kerev" (or "k'rava’yim" in plural) is the
"inward
parts".
We have just observed that the noun and verb for "offering" and
"to offer", respectively, are of the root k.r.v, meaning "near
or close", and so are the "inward
parts", all of which appear to symbolize the "drawing near" to
YHVH on the part of the offerer who himself undergoes a genuine inward change. The
"legs"
here are "k'ra'ayim", which is of the root k.r.a (kaf, resh,
ayin), meaning to “kneel
or crouch”,
and is the word used for the two front bending
legs of the animal, thus creating an allusion to the required attitude of
submission and humility.
When all is cut up properly, washed, and burnt up by the fire it produces
"a sweet savor to YHVH" (1: 13). A smell of any kind is always a
harbinger. This aroma, therefore, symbolizes the change that has taken place
within the person who puts his confidence in YHVH (by relying and leaning on Him), and
who is humbly drawing
near Him. The smell’s “soothing
aroma” is “rey’ach ni’cho’ach”.
The latter stems from the root n.u.ch (noon, vav, chet) that we encountered in
Parashat Noach (Gen. 6:9 – 11:32), where we learned that it is the root for
“rest” and connected to the protagonist’s name – Noach – who himself brought an
offering – an “olah” – which in B’resheet (Genesis) 8:21 is said to have sent
off a “soothing aroma”. It follows, then, that the aroma is indicative of the
fact that an issue has been settled and brought to rest. In Romans 12:1 we are
told “to present [our] bodies a living sacrifice, holy, pleasing to Elohim”. It
is only natural, then, that 2nd Corinthians 2:15 adds that, “we are
to Elohim a sweet savor of Messiah” if indeed we have genuinely offered
ourselves up to Him.
The next offering is the meal
offering, "mincha"
(2:1), which is thought to be of the root m.n.h (mem, noon, chet), meaning
"a gift
or a tribute".[3] Ka’yin
(Cain) brought a "mincha" to YHVH (Gen.
4:3, 4). This type of offering, as it is presented here, is made up of variable
mixtures of grain, oil, frankincense, and more, and is always baked or fried
without leaven or honey (could the latter prohibition be associated with the
honey being derived from an insect?), although there are somewhat different
stipulations required when it is offered as a first fruit (ref. 2:14-16).
"A soul, if it should offer…" (2:1) is the introductory phrase to the
"mincha" regulations, as well as to the sin offering (4:2) and guilt
offering (4:27). The term "soul" (“nefesh”) rather than "a
man" (although not always reflected in the translations) which was used
regarding the burnt offering, may point to the place from where the person's
true intents issue forth. This is particularly appropriate in the case of the
“mincha”, as it was the only offering that all could afford – including the
poor.
Following the
"mincha" is the "peace offering", "zeva'ch sh'lamim"
(3:1). The word used here for the offering is no longer "korban" but
"zeva'ch",
which is "slaughter
for sacrifice". Quite appropriately our Patriarch Ya’acov
is seen offering a “zeva’ch” when he and Lavan (Laban) were reconciled,
making peace with each other (Gen. 31:54). "Shlamim" is
of the root sh.l.m (shin, lamed, mem), meaning "whole, complete, or full”, being also
the root meaning of "shalom" – “peace” - from which the word for
"payment" is derived. Thus, when He cried out "it is finished" (John
19:30), Yeshua the Perfect
‘Ze'vach’ who paid the full
and necessary price,
so that we may have peace
with YHVH, summarized-His-tremendous-undertaking-in-one-word.
Next
is the sin offering which denotes a korban offered for sins committed
inadvertently - "korban chatat" (4:2ff.). Chatat is of the
root ch.t.a (chet, tet, alef), and primarily means to “miss a goal or a mark". But
as is often the case in Hebrew, the same root can apply to another word -
opposite in meaning - creating one of the language's characteristics of dynamic
tension and paradox. Thus the root ch.t.a, used in a different conjugation,
also forms a verb that means to “cleanse
or purify"
(e.g. Lev. 14:49, 52; Num. 19:12, 13). Hence the cure is contained within the
very affliction itself. Prof. Nechama Leibowitz points out that in the case of
this type of "missing the mark", as presented here, "the
offerings imposed on the leaders of the people involve a greater burden than
those required of the ordinary people".[4] Let us
examine some of the relevant verses: "If the anointed priest shall sin so as to
bring guilt on the people" (4:3 emphasis added), as compared to 4:13:
"And if the whole congregation of Israel shall err"
(emphasis added), and compared again to: "When a ruler sins… and is guilty" (4:22
emphases added). The usage of the various terms here, as they relate to the
respective parties, speaks for themselves.
The
remains of the sin offerings were to be burnt "outside the camp"
(Lev. 4:12,21). Similarly, in Hebrews 13:11-13 we read: "For the bodies of those
animals whose blood the high priest brings into the sanctuary as an offering
for sin are burned outside the camp. Therefore Yeshua also, that He might sanctify the
people with His own blood, suffered outside the gate. Therefore, let us go
forth to Him, outside the camp, bearing His reproach".
In dealing with the sin offering, a singular new term is
introduced - confession.
The first 13 verses of chapter 5 enumerate the various offenses which, aside
from incurring the need for a sacrifice, also require a confession (ref. v. 5)
- "vidu'y",
of the root y.d.a (yod, dalet, hey). The root "yada" stems from
"yad" – “hand” - and its basic meaning, therefore, is to “cast or
throw". Many times, it is used in connection with casting stones. However,
it is also the root of "thanksgiving" and "praise" (hence
the name Yehuda). Just as the word for "teaching" (from which we get
the noun “Torah”) stems from the act of "shooting" (an arrow), so do
these terms of “thanking, praising, and confessing”, issue forth from a root
denoting activity. It is no wonder that the hand is symbolic of all of these
expressions, as it is able to stretch forth and reach further than any other
part of the human body - thus rendering it an instrument of communication. This
root and its derivatives shed light on the society which made use of them, demonstrating
its vibrant relationships and animated? communicativeness.
Lastly,
the Parasha deals with "guilt offerings", which were also to be
offered upon sins being committed inadvertently. But in this case, before
making the sacrifice, reparations had to be paid (5:14-6:7). By the same token,
Yeshua says: “If you offer your gift on the altar, and remember there that your
brother has something against you, leave your gift there before the altar, and
go. First, be reconciled to your brother [compensate him for what your behavior
has caused him to suffer or lose], and then come, offer your gift" (Mat.5:23,24).
“Committing a trespass” is the term used for this individual, and in Hebrew
“tim’ol ma’al”.
In the recent Parasha of Tetzaveh (ref. particularly Ex. 28:1ff), we noted that
the clothing of the priests is connected to this verb, “ma’al”, which
speaks of “unfaithfulness
and treachery”,
since “m’eel”, the “outer garment” was worn by priests, and other high ranking
individuals [5]. (Another such term, “ba’god” is identical to “ma’al”, while
“begged” is, again, an “outer garment”). Do these connections of disloyalty to
articles of clothing suggest the proverbial nakedness of the unfaithful
individual who at the same time tries to hide his faults under a covering, this
especially being the case among persons of high rank (as 4:3ff, 22-26 point out?
In Hebrew Insights into Parashat Tetzaveh, it was suggested that the priests clothe themselves with the said
garments, symbolically covering their spiritual and moral nakedness so that
they can minister and interpose between an equally sinful people and a kadosh
Elohim”.
Surprisingly (as it predates
Yeshua’s ultimate sacrifice), the trespasses in the last category are all
marked by actions that without question are committed knowingly, either by
lying, extortion, false swearing, and theft (6:1-5) and yet atonement and
forgiveness are also made possible for these intentional sins.
As mentioned, in all of the last three types of offerings, we observe faultless
("tamim") animal sacrifices. There is no mention of laying hands on
the animals in the course of performing the "guilt offering", but it
exists in the case of both the peace (3:2,8,13) and sin offerings (4:4,15ff).
In all cases (except for the meal offering), blood is involved: "for it is
the blood which makes atonement-for-the-soul"-(Lev.-17:11).
Notice that only clean animals fit for consumption were to be offered up to
YHVH. Therefore, whenever offerer and priest would share in eating the sacrifice,
both
parties would be partaking of YHVH’s-table.
Finally, in chapter 2:13, in the passage dealing with the "meal offering",
we read: "And every offering of your food offering you shall season with
salt, and you shall not let the salt of the covenant of your Elohim be lacking
from your food offering; you shall offer salt with all your offerings".
Yeshua makes reference to this perpetual salt covenant in Mark 9:49-50: “For
everyone will be salted with fire, and every sacrifice
will be salted with salt. Salt is good, but if the salt becomes saltless,
by what will you season? Have salt in yourselves and be at peace with
one another". Being who we are in Yeshua, we are rendered a salted
sacrifice burnt by fire unto the peace (completeness,
fullness) which He made "by the blood of His cross" (Col. 1:20),
sealing the covenant for all eternity.
[1] New Studies in Vayikra Part 1, Nechama Leibowitz,
trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture
in the Diaspora. Hemed Books Inc.,
2 Ibid
3 Theological Wordbook of the Old Testament, Vol. 1,
ed. R. Laird Harris, Moody Press,
4 New Studies in Vayikra Part 1, Nechama Leibowitz,
trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture
in the Diaspora. Hemed Books Inc.,
5 The New Brown, Driver, Briggs, Gesenius Lexicon,
Francis Brown Hendrickson. Publishers,
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