Beth Elohim Messianic Synagogue
Parashah #25: Tzav (Give an order) Vayikra (Leviticus) 6:1-8:36
Haftarah: Yirmeyahu (Jeremiah) 7:21-8:3; 9:23-23
B’rit Chadashah: 1 Corinthians 10:14-23
This week we read about the specific laws concerning the processes for each of the offerings discussed last week. Chapter 8 covers the process of anointing Aharon and his sons as the new priesthood. Each physical process has spiritual application relevant to how we are to conduct our lives today. This is why it is paramount that we study the Old Testament scriptures. We must understand the foundational concepts that G-d put in place for us to “hear,” integrate, and act upon His Word that we may learn to walk the narrow path that leads to salvation. To consider these scriptures “boring” is to demonstrate a lack of spiritual maturity required for understanding G-d’s Word. There is nothing “boring” about it! “Take to heart all the words of my testimony against you today, so that you can use them in charging your children to be careful to obey all the words of this Torah. For this is not a trivial matter for you; on the contrary, it is your life! Through it you will live long in the land you are crossing the Yarden to possess” (Deut. 32:43-47).
Each of the five types of sacrifices are reintroduced by the phrase “this is the ‘torah” (law)of…,” i.e., regarding…”
By the way chapters 1-5 are written and the beginning sentence of Vayikra (Leviticus) 1: 1 begins, we realize that these chapters are written to the lay Israelite, while chapters 6-7 are addressed to the priests. Specifically, in contrast to chapters 1-5 that address who offers which type of sacrifice and how it is to be done, the primary purpose of chapters 6-7 is to meticulously describe how the sacrifice is to be apportioned and then disposed of after the altar ritual is completed (7:35-6). Three passages addressing the priesthood specifically (6:1,12,17) follow a logical order, providing a subcategory of instructions.
A most simple way to classify the sacrifices are bloody and unbloody. Besides the meat and drink- offering the “Minchah,” which was another unbloody sacrifice included the first sheaf at Pesach, the two loaves at Shavu’ot, and the shewbread. The meat-offering was only brought alone as the priest’s offering (Lev. 7:12), and in the case of jealousy (Num. 5:15). Jewish tradition adds the meat-offering mentioned in Lev. 2.
The fundamental concept and illustration through physical sacrifices described in the Old Testament is that of substitution and individual accountability. The result of a heartfelt sacrifice was and is atonement and redemption. There is no denying that sacrifices were made and sin forgiven only through obedience to G-d’s instruction, His Torah, the only perfect, expiatory sacrifice being Yahshua, sinless, perfect, humble and the quintessential example of righteousness and unselfishness. In the context of the sacrificial system, He was the “Olah” offering, a total consecration offering to G-d, entirely consumed on the altar. The Olah offering was in contrast to other forms of sacrifice which were partly burnt and most of it eaten in communion at a sacrificial meal. That Yahshua was an “Olah” offering is consistent with the truth that we are to be totally consecrated to G-d for His service (Deut. 6:4-11).
The general requisites for the sacrifices were that they had to be brought in a specific manner, to the priest as G-d appointed. The choice of the sacrifice and the way in which G-d was to be approached through the priest appointed by G-d, was according to G-d’s instructions. There was no room for modifying the system, adding to or subtracting from G-d’s instructions. Sound familiar? (Deut. 4:2; Rev. 22:18-19).
Every sacrifice had to belong to the person offering it. No one else could take the individual’s place or act as a representative. The sacrifices had to be free of blemishes, and all unbloody sacrifices had to be leaven-free and without honey. Salt, as a symbol of incorruption, was to be added to all sacrifices (Mark 9:49).
Scripture describes three kinds of four-footed animals- oxen, sheep, and goats; and two kinds of birds-turtle doves and young pigeons- appointed for sacrifice. The birds, except in specific purifications, were only allowed as substitutes for other sacrifices in case of poverty, Here is just one example of the fact that G-d expects everyone to follow His instructions/Torah which includes accountability for sin and tithing. There is no specifications in the case of birds regarding any age or sex restrictions. However, there are specific restrictions on the sacrifices of oxen, sheep, and goats. There were differences in age and sex of the animal. The Paschal lamb and that for the trespass-offering had to be male, as well as completely burnt- and all public sacrifices. Again we see a foreshadowing of our Paschal Lamb, Yahshua who was sacrificed in public. The latter made void the Shabbat and defilement,’ i.e. they superseded the law of Shabbat rest (Matt. 12:5), and may have been continued, notwithstanding one kind of Levitical defilement-that by death” (Edersheim, 1994, p. 79). Let’s explore Matthew 12:5 for a moment because it is relevant to our subject matter of sacrifices and Shabbat observance.
The Greek text literally states “doing what is unlawful on Shabbat,” that is doing something the Pharisees considered to be against the Torah. The argument was not about whether it was permissible to pick grain by hand from another’s field because that is permitted by Deuteronomy 23:26, but whether it could be done on Shabbat. Remember that the Pharisaic tradition which evolved into rabbinic Judaism and the Oral Torah which are the traditions of men. The rabbinic community as the Pharisees held that the Oral Torah is G-d’s revelation to man and binding on all Jews. There are 39 categories of (work) that are prohibited on Shabbat which correspond to those prohibited while the Tabernacle was under construction. One of these prohibitions was reaping and another threshing. In Matthew we are told that the disciples were reaping; in the parallel passage at Luke 6:1 they also rubbed the heads of the grain together in their hands, which would be considered threshing. This is the context of the Pharisee’s accusation against them and by default, Yahshua who was their teacher.
In Matthew 12:3-4 echoing Leviticus 24:5-9
We see only the cohanim were allowed to eat the bread of the Presence set aside for display before the ark in the house of G-d (Tabernacle). 1 Samuel 21;1-6 (2-7) recounts how King David and the priest Achimelekh violated this command of the Written Torah- with the Pharisees would have accepted as more authoritative than a rule in the Oral Torah. That is in this case, a “kal v’ chomer” situation. That is from the lesser to the greater being implied. G-d’s Torah specifies that some commands take precedence over others (John 5:22-23; Ga 2:12). Keeping Shabbat is important, but the animal sacrifices required by Numbers 28:1-10 require that the cohanim work on Shabbat in order to offer them. The truth that G-d instructed the priests to continually maintain the Tabernacle, including maintenance of a perpetual fire in the menorah is also alluded to in the scripture that prohibits kindling a fire in one’s home on Shabbat. The exception was the maintenance of the menorah candles 24 hours a day (Ex. 27:20).
By examining the Old Testament and the B’rit Chadashah (Refreshed, renewed Covenant) side-by-side, we get a better understanding of how important it is to become familiar with the foundational truths conveyed by G-d to man through not only the sacrificial system and the evolution of the nation Israel, but of the applicability of these truths today to Jew and Gentile. G-d does not change. As Yahshua is G-d (John 1:1-3), by default His Word never changes.
Haftarah: Yirmeyahu (Jeremiah) 7:21-8:3
This is one of the first haftarot that doesn’t end with a happy note. Jeremiah is told by G-d not to pray, cry, or intercede on the behalf of Israel for the sins it has committed. As we have read so many times in our Torah studies, G-d is a G-d of detail. He reminds the people that He had not given the orders concerning the offerings while bringing them out of Egypt. He orders them to pay attention to what he said and to live according to the way He ordered. Here we can clearly see that nothing has been abrogated. G-d expected obedience in these verses, and Yahshua, who came to do His Father’s will confirm it throughout the B’rit Chadashah (New Testament). If you read these verses, you will see that G-d’s justice is alive, well, and used, contrary to the “all love and grace” taught by many Christian clergy.
Again, G-d does not change; Yahshua, as part of the compound unity of the G-dhead cannot become a separate entity as taught under the doctrine of the Trinity which is inconsistent with the whole integrity (Echad) of G-d and is not a biblically supported concept. G-d tells Jeremiah ahead of time that the people will not heed his words, so Jeremiah need not be surprised. Similarly, we need to accept the same truth in our society. There are many who are not interested in the Word of G-d, let alone follow it. There is an increasing undercurrent of anti-Semitism that we must accept just as Yahshua warned us would happen if we chose to follow Him (John 15:18-25). The sacrifices mandated in our parashah set a conceptual template for us to follow until the Temple is rebuilt. This is evidenced by the statement within each paragraph for each offering: Lev. 6:6(13); 11(18);15(22); 7:34. You will notice that the absence of a statement to this effect regarding the sin and guilt offerings. I encourage you to research the possible reason for the absence of a statement mandating these two offerings perpetually throughout the generations. You can also access a specific teaching on the offerings on the website http://www.rabdavis.org for further information.
This haftarah ends with G-d admonishing, “Let not the wise man boast of his wisdom, nor the strong man boast of his strength, nor the rich man boast of his riches. But let him that boasts exult in this, that he knows and understands me, for I am G-d who practices kindness, justice, and righteousness on the earth, for in these things I delight, says G-d. Note that G-d does not say “I am all love, kindness, and grace.” Any doubt about whether or not He will execute His righteous judgment in the near future? Look around you and compare what you see to prophecy throughout the Bible. Compare what has happened to what is happening now. Prepare while it is still day! (John 9:4)
B’rit Chadashah: 1 Corinthians 10:14-23
Sha’ul begins this section by telling us to run from idolatry. We are not to meander, stroll by, or participate in an idolatrous atmosphere thinking we are strong enough to resist if we hang around anyway. A Biblical example is found in the narrative of Yosef and Potifer’s wife (Gen. 39:11-12). Hasatan is going to tempt us at our weakest point, whether it is a family member, the opposite sex, jewelry, food, money, cars, sleep, “fun” activities, or anything else that takes priority over serving G-d as He commands. We just read the haftarah that describes G-d’s punishment for Israel’s rebellion. How dare we think we are above such retribution for our own rebellion! We are not to associate with those who are anti-Torah. We are not to take part in activities that leave room for misinterpretation. Paul uses the example of food offered to idols. Although we know that there is no significance to this, we are not to take part. This is what Sha’ul is talking about. We have to be on guard at all times. The Ruach (Holy Spirit) will guide us in all things if we remain in Torah and follow all His ways. One way to do this is to keep in mind the offerings described in our parashah. By studying the concepts of each one and looking up their significance, we can apply them to our lives just as a form is laid before pouring the cement for a more solid and uniform structure.
Shabbat Shalom,
Rabbi Tamah Davis -Hart
Additional reference:
Edersheim, Alfred (1994). The temple; its ministry and services. Hendrickson, Peabody, Mass.