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 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.
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 2ndCorinthians 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 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 which 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-speak-for-themselves.
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 for
"thanksgiving" and "praise" (and 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 are 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 cover, 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’
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,
