Sacrifices and Offerings
426.
To sanctify the firstling of clean cattle and offer it up (Ex. 13:2 Set apart to Me all the
first-born, the one opening the womb among the children of Yisra’ĕl, among man
and among beast, it is Mine; Deut. 15:19 Set
apart to יהוה
your Elohim all the first-born males that come from your herd and your flock.
Do no work with the first-born of your herd, nor shear the first-born of your
flock) (This command teaches us that as the plague
of the first born struck even the firstborn of both men and women, the
commandment of sanctification applies only to the first sons of women. This can
be symbolic that YAHWEH love for His Yisrael is as great as a mother’s love for
her baby, a love that far surpasses that of a father love for his firstborn
son. At the present time, it is not offered up).
459.
To slay the Paschal lamb (Ex. 12:6And you shall keep it until the fourteenth day
of the same month. Then all the assembly of the congregation of Yisra’ĕl shall
kill it between the evenings)( This commandment
teaches us about the Passover Lamb, when it should be kill. We know that
Yahushua fulfill this command perfectly. He was nail to the Cross at 10 am the
time of the Morning Sacrifice and was taken down at the time (3 pm) of the
evening sacrifice).
460.
To eat the flesh of the Paschal sacrifice on the night of the 14th of
Nissan (Ex. 12:8
They shall eat the flesh on the night,) (This
command teaches us that on the first Passover, the night of the fifteenth was
used to prepare to leave Egypt
461.
Not to eat the flesh of the Paschal lamb raw or sodden (Ex. 12:9 You shall not eat it
partially roasted or cooked in water) (This
command teaches us the condition under which it is to be eaten).
462.
Not to leave any portion of the flesh of the Paschal sacrifice until
the morning unconsumed (Ex. 12:10 You shall
not leave any of it until morning) ( This
commandment teaches us that as the angel of death past over on the night of the
14th. Therefore we must eat all that we have to eat, burn the rest
not leave it for the unsaved, and ready to be called away).
463.
Not to give the flesh of the Paschal lamb to an Yisraelite who had
become an apostate (Ex. 12:43 And YAHWEH said to Moses and Aaron, this is the decree of
the Pesach offering: no alienated person may eat from it.) ( This commandment teaches us that there are
two kinds of people a Hebrew, apostate, one who worship idols, desecrates the
Sabbath, or denies the validity of any of Torah’s commandments; and a none
Hebrew. Neither may participate in or eat from the pesach offering, because
they are alienated from belief in the Torah).
464.
Not to give flesh of the Paschal lamb to a stranger who lives among you
to eat (Ex. 12:45 a
sojourner and a hired laborer may not eat it) (This
command teaches us that a sojourner is a gentile who lives in the land of
Yisrael, having agreed to observe some of Torah laws. The hired laborer is a
non-Hebrew. Although the gentiles mentioned in this command are under the
control of a Hebrew to a degree, they are not permitted to eat the Pesach
offering, even if, like Arabs, they are circumcised).
465.
Not to take any of the flesh of the Paschal lamb from the company's
place of assembly (Ex. 12:46 In one house shall it be eaten; you shall not remove any of
the meat from the house to the outside) (This
command teaches us that, even though Yahushua die for all men, He is not to be
share by everyone. He is for those who are of the household of faith).
466.
Not to break a bone of the Paschal lamb (Ex. 12:46 you shall not break a
bone of it) (This command teaches us that the bones of
the second Passover must not be broken as in the first Passover the same as 453).
467.
That the uncircumcised shall not eat of the flesh of the Paschal lamb
(Ex. 12:48
When a proselyte sojourns among you he shall make the pesach offering for YAHWEH;
each of the male shall be circumcised, and then he may draw near to perform it
and he shall be like the native of the land; no uncircumcised male may eat of
it.) (This commandment teaches that the
proselytes be treated as equals with the other Hebrew. Even though their
ancestors did not emerge from Egypt
468.
Not to slaughter the Paschal lamb while there is chametz in the home
(Ex. 23:18 You
shall not offer the blood of My feast-offering upon leavened bread;) ( This command teaches that anyone who bring
the offering with chametz still in his possession is in violation of this
commandment. Spiritually any one who come to Passover and have never gotten
read of last year sins is in violation of Torah. Passover mark the stage
between season, as it represent the beginning of the spring cycle, last year
crop have been harvest, a new crop is about to begin).
469.
Not to leave the part of the Paschal lamb that should be burnt on the
altar until the morning, when it will no longer be fit to be burnt (Ex. 23:18 nor may the fat of My
festival-offering remain overnight until morning) ( This command teaches us that the sacrifice was done during the day,
the entire night is valid for the burning of the left over. This command
teaches that if the fats or left over are not place on the Altar before dawn,
they become invalid).
470.
Not to go up to the Sanctuary for the festival without bringing an
offering (Ex. 23:15 you shall not be seen before Me empty handed) (This command teaches us that all who come
to Jerusalem for any of the pilgrimage Festivals are enjoined to offer
elevation-offering).
471.
To bring the first fruits to the Sanctuary (Ex. 23:19 The choice first-fruit
of your land shall you bring to the House of YAHWEH, your Elohim) ( This command
teaches the principle of first fruit as it applies to the seven species for
which the Land of
Yisrael Jerusalem
472.
That the flesh of a sin-offering and guilt-offering shall be eaten (Ex.
29:33 And
they shall eat those things with which the atonement was made, to consecrate
and to sanctify them.) ( This command
teaches us that by means of performing this command it elevates us from our
previous state to the next. This command teaches us that we achieved this
elevation and sanctification by means of eating the portions of the offering
that were allotted to us. This follows
the principle that those who bring an offering gain atonement when the Kohanim
Gadol consume its flesh, for it is to their merit that the servants of YAHWEH
enjoy the offering as Elohim had command. This elevation means that we leave
behind an inferior spiritual status and move up to a higher level towards
maturity or what I also call building our Menorah. I Peter 2:4-5).
473.
That one not of the seed of Aaron, shall not eat the flesh of the holy sacrifices
(Ex. 29:33 an
alien shall not eat for they are holy) (
This command teaches that an ordinary peace-offering are of a lower degree of
sanctity, but the inauguration-offering were different: they are holy, meaning
that they are holy, meaning that they had a more sacred status, and therefore a
layman, a non Kohen, was not permitted to eat them. From this, we may derive
that any layman who eats the most holy offerings is in violation of a negative
commandment ).
474.
To observe the procedure of the burnt-offering (Lev. 1:3 If one’s offering is an
elevation-offering from the cattle, he shall offer an unblemished male) ( This command teaches that this offering
must be brought by us voluntarily and without blemished. The unblemished that
disqualify an offering are given in
Leviticus 22:17-25. A completely healthy state of an offering symbolizes
that when a Believer seeks to come closer to YAHWEH, he should do so with all
his faculties, with nothing omitted, nothing missing. In exchange the Torah
promises a life in which even pain and death lose their sting. Voluntarily. No
one should be coerced to bring an offering. If someone is required to bring one
but refuses to do so, the court may coerce him until he expresses his
willingness. The Hebrew soul always wants to do the right thing, but eternal
influences and temptations cloud a person’s judgment).
475.
To observe the procedure of the meal-offering (Lev. 2:1 And when
anyone will offer a food offering to Jehovah, his offering shall be of fine flour. And he shall pour oil
on it and put frankincense on it.2 And
he shall bring it to Aaron's sons, the priests. And he shall take out of it his
handful of flour and its oil, with all its frankincense. And the priest shall
burn the memorial of it on the altar, an offering made by fire, of a sweet
savor to Jehovah.) ( This command
teaches us that the meal-offering consists of nothing more than finely ground
wheat flour, oil, and frankincense, with water added in most case. This passage
lists five varieties of voluntary, personal meal-offerings. All of them consist
exclusively of the above ingredients, but the first is merely a mixture of the
ingredients, while the other are cooked
or baked in various ways. Given the simplicity of its contents, a meal-offering
is inexpensive and is most likely to be brought by people who are poor. Because
such a person extends himself to bring an offering despite his poverty, the
Torah assigns special value to his deed, as noted above).
476.
Not to offer up leaven or honey (Lev. 2:11 Any food offering which
you shall bring to Jehovah shall not be made with leaven. For you shall burn no
leaven, nor any honey, in any offering of Jehovah made by fire) ( This command teaches us that when we offer
up our sacrifice we shall not offered it up with honey, for honey symbolize the
sweetness of pleasure, or the pursuit of pleasure as the sweetness of honey
symbolized).
477.
That every sacrifice be salted (Lev. 2:13 You shall salt your
meal-offering with salt) ( This command
teaches us a valuable lesson about salt. During the second day of creation,
Elohim created a division between the heavenly waters above the firmament and
the earthly water below. The midrash records that the earthly waters protested
that they too, wished to be close to YAHWEH. To comfort them, YAHWEH made a
covenant that the salt water would have
a share in the Temple
478.
Not to offer up any offering unsalted (Lev. 2:13 You shall not
discontinue the salt of your Elohim’s covenant from upon your meal-offering) ( This command teaches us that as salt
prevent change, we too should not change Elohim Covenant or commandment. Since
salt is a preservative agent).
479.
That the Court of Judgment shall offer up a sacrifice if they have
erred in a judicial pronouncement (Lev. 4:13-14 And if the whole company of
Yisrael sins through ignorance, and the thing is hidden from the eyes of the
assembly, and if they do that which ought not to be done to any of all the
commands of Jehovah, and are guilty; 14
when the sin is known which they have sinned against it, then the
congregation shall bring near a young bull for the sin, and bring him before
the tabernacle of the congregation.) ( This command teaches us that if the high
court made a mistake in ruling that causes the nation to sin, the court shall
offer up an bull as a sacrificial offering).
480.
That an individual shall bring a sin-offering if he has sinned in error
by committing a transgression, the conscious violation of which is punished
with excision (Lev. 4:27-28 And if any one of the people of the land sins through
ignorance, by doing that which is not to be done against one of the commands of
Jehovah, and is guilty; 28 or if his sin which he has sinned shall be
made known to him, then he shall bring his offering, a ewe of the goats, a
female without blemish, for his sin which he has sinned.) ( This
command teaches us that in this type of sin for which he requires atonement and
in the service of his sin-offering, an ordinary Hebrew man or woman even a
non-hebrew slave, is identical to a King. The only difference is that a King
brings a male goat and the ordinary citizen brings a female goat or sheep).
481.
To offer a sacrifice of varying value in accordance with one's means
(Lev. 5:7 And if his hand cannot reach to a lamb, then he shall bring for
his trespass which he has committed, two turtle-doves or two young pigeons to
Jehovah-- one for a sin offering, and the other for a burnt offering. 8 And he shall bring them to the priest, who
shall offer for the sin offering first, and shall wring off its head from its
neck, but shall not divide it.
9 And he shall sprinkle of the blood of
the sin offering on the side of the altar, and the rest of the blood shall be
drained at the bottom of the altar. It is
a sin offering. 10 And he shall offer
the second for a burnt offering, according to the ordinance. And the priest
shall make an atonement for him for his sin which he has sinned, and it shall
be forgiven him. 11 But if he is not
able to bring two turtle-doves, or two young pigeons, then he that sinned shall
bring for his offering the tenth part of an ephah of fine flour for a sin
offering. He shall put no oil on it, neither shall he put frankincense on it.
For it is a sin offering.) ( This command teaches us that our Father is
indeed merciful. He require from us sacrifice according to our financial
statue. From a rich man a bull, from an average person a lamb, from a poor
person two doves, and from the desperately poor a days meal).
482.
Not to sever completely the head of a fowl brought as a sin-offering
(Lev. 5:8 And he shall bring them to the priest, who shall offer for the sin
offering first, and shall wring off its head from its neck, but shall not
divide it) ( This command teaches how the head of a fowl
was to be cut. The word nip, this refers to a method of slaughter performed
with the kohen’s fingernail instead of a knife. It is used only for
fowl-offering. Fowl other than sin-offerings slaughter by this method are
forbidden for food. ).
483.
Not to put olive oil in a sin-offering made of flour (Lev. 5:11 But if he is not able
to bring two turtle-doves, or two young pigeons, then he that sinned shall
bring for his offering the tenth part of an ephah of fine flour for a sin
offering. He shall put no oil on it) ( This
command teaches us that when making an sin-offering, one should come in
humility. Oil swims on top of a offering and symbolizes greatness, which is why
oil is used to anoint kings. A person seeking atonement should present himself
not regally, but lowly and contrite. It may also be that the Torah has pity on
the poorest people and seeks to spare them the expense of oil and incense).
484.
Not to put frankincense on a sin-offering made of flour (Lev. 5:11 neither shall he put
frankincense on it. For it is
a sin offering) ( this command teaches us that the offering
of a sin offering is a sad occasion, one should come in humility to make
atonement for our sins. Our praise and worship should be a sweet smelling
fragrant in the nostril of our Creator. Frankincense should be used in a joyous
situation).
485.
That an individual shall bring an offering if he is in doubt as to
whether he has committed a sin for which one has to bring a sin-offering. This
is called a guilt-offering for doubtful sins (Lev. 5:17-19 And if a soul sins, and he has done
that which ought not to be done, any one from all the commands of Jehovah, and
does not know, and he is guilty and bears his iniquity; 18 then he shall bring a ram without blemish out
of the flock, at your evaluation, for a trespass offering, to the priest. And
the priest shall make an atonement for him for his ignorance in which he erred
without knowing it, and it shall be forgiven him 19 It is
a trespass offering. He has certainly trespassed against Jehovah) ( This commandment teaches us that if a
person is in doubt of weather or not he might have sinned what he should do).
486.
That the remainder of the meal offerings shall be eaten (Lev. 6:9 Aaron and his sons shall eat what is left of
it) ( This command teaches us that a meal
offering has the status of offerings that are most holy, for, as stated in
verse 1o, it has the same status as a guilt and sin offering. Therefore, it may
not leave the Tabernacle Courtyard and it may be eaten only by a Kohanim).
487.
Not to allow the remainder of the meal offerings to become leavened
(Lev. 6:10 it
shall not be baked leavened) (This command
teaches that the Kohanim may not let their share become leavened. The next of
this verse states; I have presented it as their share from My fire-offerings,
which implies that a Kohen who eats it is like the Altar, which provides
atonement when offerings go up in smoke. Therefore, when a Kohanim eat their
part of the meal offering, they should maintain the restrictions of the Altar
itself; just as leavened flour may not be consumed by the Altar so to it may
not be consumed by the Kohanim as a continual meal offering).
488.
That the High Kohein shall offer a meal offering daily (Lev. 6:13 This is the offering of Aaron and his sons,
which each shall offer to Elohim on the day he is inaugurated: a tenth-ephad of
fine flour as a continual meal offering; half of it in the morning and half of
it in the afternoon) ( This command
teaches us that the Koheim offering, it is brought every day and is described
as continual, but other Kohanim bring their offerings only once, on the first
day of their service).
489.
Not to eat of the meal offering brought by the kohanim (Lev. 6:16 Every meal offering of a
Kohem is to be entirely to go up in smoke; it shall not be eaten) ( This command teaches us that every meal
offering of a Kohem is to be burned on the Altar, it must never be eaten).
490.
To observe the procedure of the sin-offering (Lev. 6:18 This is the law of the
sin offering; in the place where the elevation offering is slaughter shall the
sin offering be slaughtered) ( This
command teaches usthat the sin offering must be slaughter in the same place as
the elevation-offering. In choosing this roundabout way of telling us the location
of its slaughter, theis command alludes to an underlying cause of sin. An
elevation-offering is slaughtered in the northern part of the Courtyard; the
word also can be read as hidden, because an elevation-offering frequently is
brought to atone for the hidden things in our heart. Although a sin-offering
cause of sin. Is brought for unintentional acts and not for thoughts, the Torah
compares it to the elevation-offering, which may be offered to atone for sinful
thought, see 1:3, because people do not become careless in a vacuum. If someone
sins by mistake, we may be certain that his act was precedes by cause of sin.
Sinful thoughts and desire (avnei nezer)).
491.
Not to eat of the flesh of sin offerings, the blood of which is brought
within the Sanctuary and sprinkled towards the Veil (Lev. 6:23 Any sin-offering from
which some blood has been brough to the Tent of Meeting, to effect atonement
within the Holy, shall not be eaten) (
This command teaches us that any is an inclusive word, which comes to teach
that all offerings not only sin-offering, are included in the law of this
verse. To effect atonement, with very few exception, the blood service is
performed only on the Altar in the Courtyard. This command also teaches that if
the Kohen erred and took the blood into the Sanctuary with the intention of
effecting atonement there, the entire offering become invalid, and must be
burned).
492.
To observe the procedure of the guilt-offering (Lev. 7:1 This is the law of the
guilt offering; it is most holy) ( This command add
to the laws of guilt-offering that were given in chapter 5. Like all guilt
offering it must not change. Christanity however say that all these are nail to
the cross, therefore they do not have to do them today).
493.
To observe the procedure of the peace-offering (Lev. 7:11 This is the commandment
of the feast peace-offering that one will offer to El YAHWEH) ( This command teaches us that when someone
has survive a life-threatening crisis, he should bring a thanksgiving-offering,
to express his gratitude to El YAHWEH, and
his recognition that it is YAHWEH Who saved him. From Psalm 107, King
David’s hymn of gratitude. This thanksgiving offering is a form of
peace-offering but with two differences; the todah is eaten for a day and a
night whiea shelamin is eaten for two days and the night between; and a todah
must be accompanied by forty loaves, as described below. However, many other
laws of the two offerings are derived from one another).
494.
To burn the meat of the holy sacrifice that has remained over (Lev. 7:17
What is
leftover from the flesh of the feast-offering shall be burned in the fire on
the third day)
(This command teaches us that
any leftover of this peace offering must be burn after the expiration date).
495.
Not to eat of sacrifices that are eaten beyond the appointed time for
eating them (Lev. 7:18 and
if some of the flesh of his feast thanksgiving peace-offering was intended to
be eaten on the third day it is not acceptable,) The penalty is excision (This command teaches us that a piece
offering must not be eaten after two day and one night, the disqualification of
this pigul offering applies to all offering, each according to its own time
limitation).
496.
Not to eat of holy things that have become unclean (Lev. 7:19 The flesh that touches
any contaminated thing may not be eaten) (This
command teaches us the prohibition and the penalties for intentional violation
of this commandment. The meat that touches any uncleanness must not be eaten,
They are in a state of spiritual purity, on the part of the meat and the eater).
497.
To burn meat of the holy sacrifice that has become unclean (Lev. 7:19 it shall be burn in fire) ( This command teaches us that any holy
thing that has become contaminated must be destroyed by fire. Therefore when
the holy scripture has become contaminated by wrong translation, we should
practice this command. This could also apply to many of today’s religious
Altars, namely the church).
498.
That a person who is unclean shall not eat of things that are holy
(Lev. 7:20 But
the being who eats the flesh of the peace offering that belongs to יהוה,
while he is unclean, that being shall be cut off from his people) ( This command teaches us that anyone who
become impure for example as a result of his own bodily secretions or a
contamination that result from touching other bodies or object. In either case,
the prohibition and penalty are the same. Today we have women Pastors getting
up in church, while they are on their monthly cycle and preach the word and say
they are doing Gods will).
499.
A kohein's daughter who profaned herself shall not eat of the holy
things, neither of the heave offering nor of the breast, nor of the shoulder of
peace offerings Lev. 22:12 And when a priest’s daughter is married to a stranger, she
does not eat of the set-apart offerings) ( This command teaches us that as long as
she is single or married to another Kohem, she retain the privileges of the Kohenite family, and she may continue eating terumah. If she
marries a non-Kohen, she becomes part of her new family, and may not longer eat
terumah. If that marriage ends, by divorce or the death of the husband, and
there are no surviving children, she should returns to the status of a
Kohen’s daughter, and may eat terumah.
But if she has surviving children who are themselves Levites orYisrael she
retains her ties with her non-Kohanite family and her status).
500.
That a woman after childbirth shall bring an offering when she is clean
(Lev. 12:6 And
when the days of her cleansing are completed, for a son or for a daughter, she
brings to the priest a lamb a year old, as a burnt offering, and a young pigeon
or a turtledove as a sin offering, to the door of the Tent of Meeting) ( This command teaches us that after the
birth of a child she shall bring two offerings, an elevation and a sin-offering,
because she seeks atonement for two kinds of sins: The elevation-offering
atones for resentful thoughts she may have had against her husband or even her
Creator during her labor pains. The sin-offering atones for the bodily
secretion from the birth of a child).
501.
That the leper shall bring a sacrifice after he is cleansed (Lev. 14:10
And on the
eighth day he takes two male lambs, perfect ones, and one ewe lamb a year old,
a perfect one, and three-tenths of an
ĕphah of fine flour mixed with oil as a grain offering, and one log of
oil) ( This command teaches us that the leper
shall bring three animal-offering each one is accompanied by a meal-offering of
one tenth-ephad. In this matter the metzora is an exception to the rule, since
sin and guilt-offering are not usually accompanied by meal-offering. It may be
that the metzora is accorded this honor as YAHWEH’s Own testimony to the
sincerity of His repentance, as evidenced by the removal of his bodily affliction
one self to get to this stage spiritually, and for allowing).
502.
That a man having an issue shall bring a sacrifice after he is cleansed
of his issue (Lev. 15:13-15 And when he who has a discharge is cleansed of his
discharge, then he shall count for himself seven days for his cleansing, and
shall wash his garments, and shall bathe his flesh in running water, and be
clean. And on the eighth day he takes for himself two turtledoves or two young
pigeons, and shall come before יהוה, to the door of the Tent of
Meeting, and shall give them to the priest. And the priest shall prepare them,
the one as a sin offering and the other as a burnt offering. And the priest
shall make atonement for him before יהוה because of his discharge.) (This command
teaches us that the victim is healed, he must offer a sin-offering to atone for
the sin that caused the malady to be brought upon him. Then he must bring his
elevation-offering to Thank YAHWEH for having cured him. ).
503.
That a woman having an issue shall bring a sacrifice after she is
cleansed of her issue (Lev. 15:28-30 ‘But if she is cleansed
of her discharge, then she shall count for herself seven days, and after that
she is clean. ‘And on the eighth day she takes for herself two turtledoves or
two young pigeons, and shall bring them to the priest, to the door of the Tent
of Meeting. ‘And the priest shall
prepare the one as a sin offering and the other as a burnt offering, and the
priest shall make atonement for her before יהוה for the discharge of her
uncleanness) (This command teaches us that according to
the tradition taught to Moses at Sinai, there are seven days during which a
discharge gives a woman the niddah (unclean) status. Under scriptural law, if
there is a discharge during this period, she should count seven days from the
onset of the flow, and provided the flow has stopped before the end of the
seven-day, she should immerses herself the following night).
504.
To observe, on Yom Kippur, the service appointed for that day,
regarding the sacrifice, confessions, sending away of the scapegoat, etc. (Lev.
16:29-34 And
this shall be for you a law forever: In the seventh month, on the tenth day of
the month, you afflict your beings, and do no work, the native or the stranger
who sojourns among you. For on that day he makes atonement for you, to cleanse
you, to be clean from all your sins before יהוה. It is a Sabbath of rest for you,
and you shall afflict your beings – a law forever. And the priest, who is
anointed and ordained to serve as priest in his father’s place, shall make
atonement, and shall put on the linen garments, the set-apart garments, and he
shall make atonement for the Most Set-apart Place, and make atonement for the
Tent of Meeting and for the altar, and make atonement for the priests and for
all the people of the assembly. “And
this shall be for you a law forever, to make atonement for the children of
Yisra’ĕl, for all their sins, once a year.” And he did as יהוה commanded Mosheh.) (This command teaches us that the eternal
command for Yom Kippur must be remember. Having completed the Yom Kippur
ritual, this command teaches that to observe is an annual one and that, in
additional to the Temple
505.
Not to slaughter beasts set apart for sacrifices outside (the
Sanctuary) (Lev. 17:3-4 Any man from the house of Yisra’ĕl who slaughters
a bull or a lamb or a goat in the camp, or who slaughters it outside the camp,
and does not bring it to the door of the Tent of Meeting, to bring an offering
to יהוה before the Dwelling Place of יהוה,
blood-guilt is reckoned to that man. He has shed blood, and that man shall be
cut off from among his people,) (This command teaches us that it is
forbidden to slaughter a consecrated animal any were outside of the courtyard;
Whether near the Sanctuary, in the camp, or very far away out side the camp. It
shall be considered as bloodshed. Until the time of Noah, man was forbidden to
kill animals for his own needs; it was only after the Flood that YAHWEH’s
Covenant with Noah gave man permission to kill animals for food. However in an
instance where man is not permitted to kill animal animal, such as slaughtering
a consecrated animal outside the Tabernacle the act of slaughter reverts back
to its status before Noah, and slaughtering such an animal is indeed tantamount
to bloodshed, although, of course, the death penalty applies only to the taking
of human life).
506.
Not to eat flesh of a sacrifice that has been left over (beyond the
time appointed for its consumption) (Lev. 19:8 Each of those who eat it will bear his
iniquity, for what is sacred to YAHWEH has he desecrated) (This command teaches us that a person who
disregards the laws that specify when an offering may be eaten implies that he
considers the sacrifice meat to be nothing more than a means of gratifying his
appetite. He will surely be punished).
507.
Not to sanctify blemished cattle for sacrifice on the altar (Lev.
22:19-20 for
your acceptance, is a male, a perfect one from the cattle, from the sheep, or
from the goats. ‘Whatever has a defect,
you do not bring, for it is not acceptable for you) This text prohibits such
beasts being set apart for sacrifice on the altar (This command teaches us that specifies
animal elevation-offering; birds, however, are acceptable even if they are
female and blemished. They are disqualified only if they are lacking a limb.
They shall not be any blemish in it. This negative prohibition not to inflict a
blemish on a sanctified animal, means that if we know before hand that it is
not acceptable and we bring it anyway, this is a sin. Yahushua was an
unblemished sacrifice, he did not even disqualify Himself by having a
relationship with a woman).
508.
That every animal offered up shall be without blemish (Lev. 22:21 And when a man brings a
peace offering to יהוה, to complete a vow, or a voluntary offering from the cattle or
the sheep, it is to be perfect to be accepted, let there be no defect in it) (This negative command teaches us that we
must at all time bring a perfect sacrifice to a perfect Elohim, any thing else
is not acepted).
509.
Not to inflict a blemish on cattle set apart for sacrifice (Lev. 22:21 ,
it is to be perfect to be accepted, let there be no defect in it) (This command teaches us that when we are
bringing our sacrifice we must safeguard it, that it does not become
contaminated or become blemish).
510.
Not to slaughter blemished cattle as sacrifices (Lev. 22:22 Those blind or broken or
having a cut, or have an ulcer or eczema or scabs, you do not bring to יהוה,) (This command teaches us that a blemish is
one that has a broken limb or ulcer or eczema or any defect).
511.
Not to burn the limbs of blemished cattle upon the altar (Lev. 22:22 nor
make an offering by fire of them on the altar to יהוה) (This command
teaches us that unless the sacrifice is perfect it should not be offered up.
Similar today we should not attempt to go before El YAHWEH unless we are also
ritually pure. Many woman today sing on the choir even when they are on their
monthly cycle).
512.
Not to sprinkle the blood of blemished cattle upon the altar (Lev.
22:24 Do
not bring to יהוה what is bruised or crushed, or torn or cut, nor do it in your
land) (This command teaches us that we in the
redeem community must never do in our land. This blemish listed here are
castration regardless on how healthy the animal is, that which is torn not
slaughter in a kosher fashion, these are not acceptable).
513.
Not to offer up a blemished beast that comes from non-Yisraelites (Lev.
22:25 And
from a son of a stranger’s hand you do not bring any of these as the bread of
your Elohim, for their corruption is in them, and defects are in them, they are
not acceptable for you) (This command
teaches us that a none Hebrew person one who is not saved, we should not take
or bring a sacrifice from within their flock. They do not offer their
first-born to YAHWEH therefore their flock are not sanctified. I believe that
if an unsaved person want to bring a sacrifice he should bring the money and
purchase the necessary sacrifice from a Hebrew person to be used as a sacrifice).
514.
That sacrifices of livestock can only take place when they are at least
eight days old (Lev. 22:26-27 And יהוה spoke to Mosheh, saying, When a bull or a sheep or a goat is
born, it shall be seven days with its mother. And from the eighth day and
thereafter it is acceptable as an offering made by fire to יהוה) (This command teaches us that following the
physical disqualifications of the sacrifice, the Torah now turns to the
requirement of minimal age and various other rules of offering. Until the eight
day, there is a possibility that the newborn my be premature and unviable. Just
as a Sabbath must go by before a boy is circumcised, an animal must lived
through a Sabbath before it can be used for a sacred purpose. Because it bears
testimony to El YAHWEH as Creator, the Sabbath gives spiritual validity to the
entire universe. Our animal nature needs a Sabbath rest to make it acceptable
to El YAHWEH).
515.
Not to leave any flesh of the thanksgiving offering until the morning
(Lev. 22:30 It
is eaten that same day, leave none of it till morning. I am יהוה) (This command teaches us that in order to
gain favor for our self, the offering should be slaughter in such a way that
Elohim will find it, and you acceptable. This particular command goes on to say
the Kohen must have a mind at the time of the slaughter that it will be eaten
within the assign time or else it become piggul).
516.
To offer up the meal-offering of the Omer on the morrow after the first
day of Passover, together with one lamb (Lev. 23:10 Speak to the children of
Yisra’ĕl, and you shall say to them, ‘When you come into the land which I give
you, and shall reap its harvest, then you shall bring a sheaf of the
first-fruits of your harvest to the priest) (This
command teaches us that before any grain produce of the new crop may be eaten, a measure of ground
barley must be brought to the Temple on the second day of Pesach as a meal
offering, symbolizing that the prosperity of the field despite the backbreaking
labor that is required to wrest it from the soil, is a gift from Elohim, and we
thank Him for it This offering is known as the Omer. Once it is brought, all
grain that had taken root prior to that may be eaten; later grain must wait
until the next year’s Omer is brought).
517.
Not to eat bread made of new grain before the Omer of barley has been
offered up on the second day of Passover (Lev. 23:14 And ye shall
eat neither bread, nor parched corn, nor green ears, until the selfsame day
that ye have brought an offering unto your Elohim: it shall be a statute for ever throughout your generations in
all your dwellings)
(This command teaches us that
unlike all the other festivals, Shavuos (Pentecost) is not identified as a specific day in the
calendar, but as the fiftieth day after the Omer-offering. Beginning on the
second day of Pesach, when the Omer is brought, forth-nine day are counted, and
the next day the fiftieth is Shavuos. This recalls the days in the wilderness
immediately after the Exodus, when the Hebrew people excitedly counted the day,
each day improving and elevating themselves, so that they would be worthy of
receiving the Torah. The fact that Shavuos does not have a calendar date of it
own, but is attached to Pesach by the seven-week count, symbolizes that the
freedom of Pesach is significant as the prelude to the giving of the Torah. The
count does not begin on the first day of Pesach, because that day is reserved
for celebration of the Exodus and its miracles, for that event established
undeniably that Elohim alone control nature and changes it at will to suit His purposes).
518.
Not to eat roasted grain of the new produce before that time (Lev.
23:14 And ye shall eat neither bread, nor parched corn) (This command teaches us that neither bread
or parch corn must not be eaten until the first fruit is offered)
519.
Not to eat fresh ears of the new grain before that time (Lev. 23:14 And ye shall
eat neither bread, nor parched corn, nor green ears) (This command teaches us that neither bread
or parch corn or green ears or any grain from the early harvest must not be
eaten before the first fruit is given).
520.
To bring on Shavu'ot loaves of bread together with the sacrifices which
are then offered up in connection with the loaves (Lev. 23:17-20 Even unto the morrow
after the seventh sabbath shall ye number fifty days; and ye shall offer a new
meat offering unto YAHVEH. Ye shall bring out of your habitations two wave
loaves of two tenth deals: they shall be of fine flour; they shall be baken
with leaven; they are
the firstfruits unto YAHVEH. And ye shall offer with the bread seven lambs
without blemish of the first year, and one young bullock, and two rams: they
shall be for a
burnt offering unto YAHVEH, with their meat offering, and their drink
offerings, even an
offering made by fire, of sweet savour unto YAHVEH. Then ye shall sacrifice one
kid of the goats for a sin offering, and two lambs of the first year for a
sacrifice of peace offerings. And the priest shall wave them for a wave offering
before YAHVEH, for the two lambs: they shall be holy to YAHVEH for the priest.(This command teaches us that the Kohen
verse shall wave the two lambs mentioned
in the previous verse, but not the other offering mentioned inverse 18 and 19.
That only the two lambs are waved is stated explicitly later in this verse).
521.
To offer up an additional sacrifice on Passover (Lev. 23:36 Seven days ye
shall offer an offering made by fire unto YAHVEH: on the eighth day shall be an
holy convocation unto you; and ye shall offer an offering made by fire unto
YAHVEH: it is a solemn
assembly; and ye shall do no
servile work therein) (This command teaches us that ).
522.
That one who vows to YAHVEH the monetary value of a person shall pay
the amount appointed in the Scriptural portion (Lev. 27:2-8 Speak unto
the children of Yisrael, and say unto them, When a man shall make a singular
vow, the persons shall be for
YAHVEH by thy estimation. And thy estimation shall be of the male from twenty
years old even unto sixty years old, even thy estimation shall be fifty shekels
of silver, after the shekel of the sanctuary. And if it be a female, then thy estimation shall be thirty shekels. And if it
be from five years old even unto twenty years old, then thy estimation
shall be of the male twenty shekels, and for the female ten shekels. And if it
be from a month old even unto five years old, then thy estimation shall
be of the male five shekels of silver, and for the female thy estimation shall be three shekels of silver. And
if it be from sixty years old
and above; if it be a male,
then thy estimation shall be fifteen shekels, and for the female ten
shekels. But if he be poorer than thy
estimation, then he shall present himself before the priest, and the priest
shall value him; according to his ability that vowed shall the priest value
him.) (This command teaches us that those who make
a vow of any kind should fulfill it. In the Book of Judges we hear of Yiphah’s
daughter, He had to give up His only child due to a rash vow he made after
returning from the war triumphantly. This command deals with voluntary
contributions to the Temple
523.
If a beast is exchanged for one that had been set apart as an offering,
both become sacred (Lev. 27:10 He shall not exchange
it nor substitute it, whether good for bad or bad for good; but if he does
substitute one animal for another animal, then it and its substitute shall be
holy) (This command teaches us that both animals
have the same sanctity and both must be brought as offering. The reason why
both animals are sacred in the case of temurah
is because the Torah plumbs a person’s subconscious thought and his possible
evil inclination. After having sanctified an animal, someone may change his
mind and feel that he should not have parted with a valuable asset. He may even
wish to retrieve it by substituting an inferior animal for it, so the Torah
penalizes him by decreeing that both animals are sacred. The same penalty
applies even if he substitutes a better animal for an inferior one, because if
people were permitted to substitute in some circumstances, they might feel free
to do so in other cases as well. The Torah requires that an owner who redeems
an object must add a surcharge of one-fifth).
524.
Not to exchange a beast set aside for sacrifice (Lev. 27:10 He shall not exchange it
nor substitute it, whether good for bad or bad for good) (This command teaches us that He may not
exchange the sacred animal for someone’s else’s animal, or substitute it for
one of his own. The implication for today is to set aside what Yahushua did on
the Cross for another redeemer such a Buddha or Mohamed).
525. That one who vows to YAHVEH
the monetary value of an unclean beast shall pay its value (Lev. 27:11-13 And if it be any unclean beast, of which
they do not offer a sacrifice unto YAHVEH, then he shall present the beast
before the priest: And the priest shall
value it, whether it be good or bad: as thou valuest it, who art the priest, so shall it
be. But if he will at all redeem it,
then he shall add a fifth part
thereof unto thy estimation) (This command
teaches us that ).
526.
That one who vows the value of his house shall pay according to the
appraisal of the kohein (Lev. 27:11-13) (This command teaches us that a non-kosher species, but since the
redemption of non-kosher animals is discusses in 526, this command must refer
to something else. The subject is a kosher animal that was sanctified for an
offering and then developed a blemish that disqualified it. Only then may such
an animal be redeemed; it is still healthy and whole, it is not eligible for
redemption).
527.
That one who sanctifies to YAHVEH a portion of his field, shall pay
according to the estimation appointed in the Scriptural portion (Lev. 27:16-24 And if a man
shall sanctify unto YAHVEH some part
of a field of his possession, then thy estimation shall be according to the
seed thereof: an homer of barley seed shall
be valued at fifty shekels of silver.
If he sanctify his field from the year of jubile, according to thy
estimation it shall stand. But if he sanctify his field after the jubile, then
the priest shall reckon unto him the money according to the years that remain,
even unto the year of the jubile, and it shall be abated from thy estimation.
And if he that sanctified the field will in any wise redeem it, then he shall
add the fifth part of the money
of thy estimation unto it, and it shall be assured to him. And if he will not
redeem the field, or if he have sold the field to another man, it shall not be
redeemed any more. But the field, when it goeth out in the jubile, shall be
holy unto YAHVEH, as a field devoted; the possession thereof shall be the
priest's. And if a man sanctify
unto YAHVEH a field which he hath bought, which is not of the fields of his possession; Then the priest shall
reckon unto him the worth of thy estimation, even unto the year of the jubilee: and he shall give thine
estimation in that day, as a
holy thing unto YAHVEH. In the year of
the jubile the field shall return unto him of whom it was bought, even to him to whom the possession of
the land did belong.) (This command teaches us about the
redemption of house and fields. According to its seeding. A field is redeemed
with a fixed sum based on two factors: the number of crops remaining until the jubilee, and the size of
the field. For a field of the size given below, the valuation is fifty silver
shekels from one jubilee to the next, not counting the jubilee year itself. Consequently,
for each year remaining until the jubilee, the redemption would cost 1/49 of
fifty silver shekels).
528.
Not to transfer a beast set apart for sacrifice from one class of
sacrifices to another (Lev. 27:26 However, a first born that will become a firstling
for Elohim among livestock, a man shall not consecrate it is of oxen or of the
flock, it is El YAHWEH) (This command
teaches us that a first born male animal from livestock is sacred from birth as
an offering; it cannot be consecrated as another sort of offering because it is
not the property of its owner. Alternatively, since the animal is holy from
birth, it is not necessary to sanctify it formally).
529.
To decide in regard to dedicated property as to which is sacred to
YAHVEH and which belongs to the kohein (Lev. 27:28 Notwithstanding no
devoted thing, that a man shall devote unto YAHVEH of all that he hath, both of man and beast,
and of the field of his possession, shall be sold or redeemed: every devoted
thing is most holy
unto YAHVEH) (This command teaches us that the Hebrew
word cherem is customarily used to
denote destruction or something banned from human enjoyment. In the context of
this command, it refers to a person’s expressed resolution to consecrate an
object and thus make it forbidden for personal use. There are two kind of cheren: one that is for the Temple Temple is used for maintenance or other Temple Temple
530.
Not to sell a field devoted to YAHVEH (Lev. 27:28 Whether human, animal,
or the field of his ancestral heritage, may not be sold) (This command teaches us that any terumah
offering must not be sold, since it is already sacred unto YAHVEH).
531.
Not to redeem a field devoted to YAHVEH (Lev. 27:28) (This command teaches us that any Terumah
field must not be redeemed since it is devoted unto Elohim).
532.
To make confession before YAHVEH of any sin that one has committed,
when bringing a sacrifice and at other times (Num. 5:6-7 Speak unto
the children of Yisrael, When a man or woman shall commit any sin that men
commit, to do a trespass against YAHVEH, and that person be guilty; Then they
shall confess their sin which they have done: and he shall recompense his
trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed) (This command teaches us that if a person is
guilty, the entire passage is in the plural except for the phrase, which speaks
of the soul of the sinner. The singular form accentuates that the sin of
swearing falsely blemishes the soul and the plural teaches that sin affects not
only the sinner himself, but the entire nation. By talking someone else’s
money, one, in effect, denies that Elohim acted justly in giving it to the
other person, and by taking His Name lightly through a false oath, the sinner
diminishes the awe that the Hebrew feel for the Divine Presence that rests
among them. Confession is not a prerequisite for payment, for a thief make
restitution to his victim, whether or not he is cleansed of his sin, and if
witnesses establish his guilt, he must pay even if he continues to protest his
innocence. Rather, the thrust of the verse is that to gain atonement, one must
repent, and this repentance is expressed by confession, for one can repent only
if he recognizes and regrets his sin. Upon repenting, the thief must bring the
guilt-offering prescribed in Leviticus and add one-fifth to it. This command
teaches that even where the Torah mandates a specific offering, as in this
case, there cannot be atonement without an oral confession).
533.
Not to put olive oil in the meal-offering of a woman suspected of
adultery (Num. 5:15 Then shall the man bring his wife unto the priest, and he shall
bring her offering for her, the tenth part
of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense
thereon; for it is an offering
of jealousy, an offering of memorial, bringing iniquity to remembrance) (This command teaches us that or that
reason, the husband brings the offering, the
aggrieved husband brings a meal-offering on behalf of his wife. Rather
than the normal offering that is intended to bring mercy and forgiveness, this
one is a reminder of the sin she is accused of committing. For that reason, the
husband brings the offering, for it would not be proper to require a woman to
bring an offering that will evoke Elohim’s anger against her).
534.
Not to put frankincense on it (Num. 5:15 you shall not put frankincense upon it,
for it is a meal-offering of jealousies, a meal offering of remembrance, a
reminder of iniquity) (This command
teaches us that the composition of the offering is indicative of its purpose
and symbolism. It is coarse barley flour, coarse because she acted coarsely,
and barley, which is usually used as animal feed, because she degraded herself
and behaved like an animal. It is not beautified with oil and frankincense like
other meal-offering, because incense recalls the fragrance of the Matriarchs and
oil symbolizes light, but she did not follow their example and she acted in the
dark to hide her sin. This command calls it an offering of jealousies, in the
plural, because she had earned the resentment of both her husband and her
maker).
535.
To offer up the regular sacrifices daily (two lambs as burnt offerings)
(Num. 28:3-4 And thou shalt say unto them, This is the offering made by fire which ye
shall offer unto YAHVEH; two lambs of the first year without spot day by day, for a continual burnt offering. The one lamb shalt thou offer in the morning,
and the other lamb shalt thou offer at even;) (This command teaches us about the daily
continual offering. This command to offer the tamid had been given with the
inauguration offering of the Tabernacle; it is repeated here as a commandment
that it be offered every day permanently. This is the offering Yahushua
fulfilled on the cross when we was nailed to the stake at 10 am the start of
the morning sacrifice, and was taken down at 3 pm the start of the evening offering.
In the morning we must cover ourselves in the Blood hat flow from Yahushua’s
side and in the evening we wash ourselves in the water that flows from His side).
536.
To offer up an additional sacrifice every Shabbat (two lambs) (Num.
28:9 And on the sabbath day two lambs of the first year without spot,
and two tenth deals of flour for
a meat offering, mingled with oil, and the drink offering thereof) (This command teaches us that the Sabbath
Mussaf offerings, beginning with of the
Sabbath. Even on the Sabbath, and Festavals, the first offering of the day is
the regular tamid-offering , as
specified in 28:10).
537.
To offer up an additional sacrifice every New Moon (Num. 28:11 On your New Moon, you
shall bring an elevation offering to El YAHWEH: two young bulls one ram, seven
male lambs in their first year, unblemiished) (This
command teaches us that on the first day of the biblical month, at the first
sighting of the new Moon, we must bring a specific elevation offering, this
include blowing of the Shoffar Numbers 10:10).
538.
To bring an additional offering on Shavu'ot (Num. 28:26-27 Also in the
day of the firstfruits, when ye bring a new meat offering unto YAHVEH, after
your weeks be out, ye shall
have an holy convocation; ye shall do no servile work: But ye shall offer the burnt offering for a
sweet savour unto YAHVEH; two young bullocks, one ram, seven lambs of the first
year) (This command teaches us that on thee day of
the first-fruit, a new meal-offering. Shavuos is called the day of the
first-fruit because of its special meal-offering, which is the first offering
from the new wheat crop that may be brought to the Temple
539.
To offer up an additional sacrifice on Rosh Hashanah (Num. 29:1-6 And in the
seventh month, on the first day
of the month, ye shall have an holy convocation; ye shall do no servile work:
it is a day of Shofar-sounding unto you. And ye shall offer a burnt offering
for a sweet savour unto YAHVEH; one young bullock, one ram, and seven lambs of the first year
without blemish: And their meat offering shall
be of flour mingled with oil, three tenth deals for a bullock, and two tenth deals for a ram, And one tenth deal for one lamb, throughout
the seven lambs: And one kid of the goats for a sin offering, to make an atonement for you: Beside the burnt offering of the month, and
his meat offering, and the daily burnt offering, and his meat offering, and
their drink offerings, according unto their manner, for a sweet savour, a
sacrifice made by fire unto YAHVEH) (This
command teaches us that we shall offer. The difference verb, make, in
connection with the offerings of Rush Hashanah, alludes to a unique aspect of
the Day of Judgment: YAHWEH says, as soon as you have appeard before Me for judgment and have been acquitted, you
may regard yourselves as newly made creatures. The elevated –offering of the
New Moon since it is on the first day of the month, all the regular Rosh
Chodesh offering are brought).
540.
To offer up an additional sacrifice on Yom Kippur (Num. 29:7-8 And ye shall
have on the tenth day of this
seventh month an holy convocation; and ye shall afflict your souls: ye shall
not do any work therein: But ye
shall offer a burnt offering unto YAHVEH for
a sweet savour; one young bullock, one ram, and seven lambs of the first year; they shall be unto you
without blemish:) (This command
teaches us that aside from the sin-offering of atonement, the sin offering of
Leviticus 16:5,7-9, whose blood is brought into the Holy of Holies. None of the
other offering of that chapter are included in the Mussaf of this passage.).
541.
To offer up an additional sacrifice on Sukkot (Num. 29:12-34 Num 29:12 And on the fifteenth day of the seventh month
ye shall have an holy convocation; ye shall do no servile work, and ye shall
keep a feast unto YAHVEH seven days: 13
And ye shall offer a burnt offering, a sacrifice made by fire, of a
sweet savour unto YAHVEH; 14 thirteen young bullocks, two rams, and fourteen lambs of the first year;
they shall be without blemish: 15 And
their meat offering shall be of flour mingled with oil, three tenth
deals unto every bullock of the thirteen bullocks, two tenth deals to each ram
of the two rams, And a several tenth
deal to each lamb of the fourteen lambs: 16 And one kid of the goats for a sin offering; beside the
continual burnt offering, his meat offering, and his drink offering.17 And on the second day ye shall offer twelve young bullocks, two rams, fourteen lambs
of the first year without spot:18 And
their meat offering and their drink offerings for the bullocks, for the rams,
and for the lambs, shall be
according to their number, after the manner: 19
And one kid of the goats for
a sin offering; beside the continual burnt offering, and the meat offering
thereof, and their drink offerings. 20
And on the third day eleven bullocks, two rams, fourteen lambs of the
first year without blemish; 21 And their
meat offering and their drink offerings for the bullocks, for the rams, and for
the lambs, shall be according
to their number, after the manner: 22
And one goat for a sin
offering; beside the continual burnt offering, and his meat offering, and his
drink offering. 23 And on the fourth day
ten bullocks, two rams, and
fourteen lambs of the first year without blemish: 24 Their meat offering and their drink offerings
for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: 25 And one kid of the goats for a sin offering; beside the
continual burnt offering, his meat offering, and his drink offering. 26 And on the fifth day nine bullocks, two rams,
and fourteen lambs of the first
year without spot: 27 And their meat
offering and their drink offerings for the bullocks, for the rams, and for the
lambs, shall be according to
their number, after the manner: 28 And
one goat for a sin offering;
beside the continual burnt offering, and his meat offering, and his drink
offering. 29 And on the sixth day eight
bullocks, two rams, and
fourteen lambs of the first year without blemish: 30 And their meat offering and their drink
offerings for the bullocks, for the rams, and for the lambs, shall be according to their number,
after the manner: 31 And one goat for a sin offering; beside the
continual burnt offering, his meat offering, and his drink offering. 32 And on the seventh day seven bullocks, two
rams, and fourteen lambs of the
first year without blemish: 33 And their
meat offering and their drink offerings for the bullocks, for the rams, and for
the lambs, shall be according
to their number, after the manner, 34
And one goat for a sin
offering; beside the continual burnt offering, his meat offering, and his drink
offering.) (This command teaches us that the offering of Succos are unique in three
ways: they include offerings to invoke protection for the gentile nations; the offering are slightly different for each
day of the festival; and there is a special water libation. The sacrifice of
the young bull is to protect the gentile nations from affliction, a total of
seventy bulls were offered during the seventy days of Succos, corresponding to
the number of primary nations enumerated in Genesis 1o. The Midrash declares
that if the nations realized how much they benefited from these offering, they
would have sent legions to surround Jerusalem
542.
To offer up an additional offering on Shemini Atzeret, which is a
festival by itself (Num. 29:35-38 On the eighth day ye shall have a
solemn assembly: ye shall do no servile work therein: 36 But ye shall
offer a burnt offering, a sacrifice made by fire, of a sweet savour unto
YAHVEH: one bullock, one ram, seven lambs of the first year without blemish:
37 Their meat offering and their drink
offerings for the bullock, for the ram, and for the lambs, shall be according to their number,
after the manner: 38 And one goat for a sin offering; beside the
continual burnt offering, and his meat offering, and his drink offering.) (This command teaches us that on the last
day of Soccoth festival, which is combine with Simchas Torah, the celebration
of the completion of the year’s Torah Cycle, is in certain ways an independent
festival, and not merely a continuation of Succos. Thus, the pattern of the
mussaf-offering is drastically different from that of the seven days of Succos.
Since succos is the festival of joy, and that is why Simchas Torah the completion
and new beginning of the Torah reading was made in conjunction with
Succos. ).
543.
To bring all offerings, whether obligatory or freewill, on the first
festival after these were incurred (Deut. 12:5-6 Rather, only at the place that YAHWEH, your Elohim,
will choose from among all your tribes to place His Name there, shall you seek
out His Presence and come there. 6 And there shall you bring your
elevation-offering and feast-offerings, and the firstborn of your cattle and
your flock). (This command teaches us that the
elevationpofering are those that are burnt completely on the Altar, and
feast-offering are peace-offering that are generally shared with the family and
gests of the one bringing the offering; the two terms together are frequently
used as generic terms for all types of animal and fowl offerings. Here, Moses
referred to the offering that are required by the Torah; at the end of this
verse he added those that individuals brings voluntarily, either by vows to do
so or by doing so without accepting a prior obligation. In this context, the
tithes are the animals tithes that are brought as offering Leviticus 27:32, and
the second tithe from the crop).
544.
Not to offer up sacrifices outside (the Sanctuary) (Deut. 12:13 Beware for yourself
lest you bring up your elevation-offering in any place that you see) (This command teaches us that in the
Wilderness, one who wished to meat had to bring his animal to the Tabernacle as
a peace offering. Once the people arrive in the land, the Torah permitted
ordinary Kosher slaughter wherever one wished so long as it does not done
outside the establish Pattern dictated by Torah. Today if one should go to a
Sunday church to offer this elevated offering it would not be accepted, for it
is not according to the establish biblical pattern).
545.
To offer all sacrifices in the Sanctuary (Deut. 12:14 Rather, only in the
place that YAHWEH will choose, among one of the tribes, there shall you bring
up your elevation-offering, and there shall you do all that I commanded you) (This command teaches us that to offer up
elevation offering is a holy place activity. This must be done in the spirit
and in the truth which is Torah. The place where we reside, if it is according
to Torah it can be our sanctuary. When we have our Sabbath dinner, we are
having our peace offering in our homes).
546.
To redeem cattle set apart for sacrifices that contracted disqualifying
blemishes, after which they may be eaten by anyone. (Deut. 12:15 However, in all your
soul’s desire you may slaughter and eat meal, according to the blessing that YAHWEH,
your Elohim, will have given you in all your cities; the contaminated one and
the pure one may eat it, like the deer and the hart (This command teaches us that in the
wilderness, one who whished to eat meat had th bring his animal to the
Tabernacle as a peace-offering. Once the people arrive in the land, the Torah
permitted ordinary Kosher slaughter wherever one wished. This command permit
such slaughter in a special situation. In the event an animal had been consecrated
for an offering and then developed a disqualifying blemish, the Torah provides
that it may be redeemed for money, which is then used to purchase another
animal to be used as an offering. Even after the redeemed, however, is still
retains certain vestiges of holiness, so that there’re limitations on what may
be done with it).
547.
Not to eat of the unblemished firstling outside Jerusalem (Deut. 12:17 In your cities, you may
not eat: the tithe of your grain, and your wine, and your oil; the firstborn of your cattle and your flocks; all
your vow offerings that you vow and your free-will offering; and what you raise up with your hand). (This command teaches us that there is a
list of food that may be eaten only in Jerusalem
or, in the case of the Tabernacle at Shiloh ,
in the environs of the Sanctuary. The tithe, the subject of the second
offering, the only tithe that must be eaten in Jerusalem are the male firstborn of cows, sheep, and goats are
holy from birth and, if unblemished, must be brought as offering; consequently
they must be eaten in Jerusalem. If they become blemished, they are gifts to
the Kohen and may be slaughtered and eaten anywhere).
548.
Not to eat the flesh of the burnt-offering (Deut. 12:17 In your cities, you may
not eat: the tithe of your grain, and your wine, and your oil). This command teaches us that this Prohibition applying to every
trespasser, not to enjoy the sin offering. If he does so, he commits a
trespass. A sin offering must be done in a solemn manner, not in a joyous
fashion).
549.
That the kohanim shall not eat the flesh of the sin-offering or
guilt-offering outside the Courtyard (of the Sanctuary) (Deut. 12:17 In your cities, you may
not eat: the tithe of your grain, and your wine, and your oil) (This command teaches us that the Priest
shall not eat of the sin offering either. The priest should not enjoyed the
offering done for sin, this offering should be repugnant to Him, for it is for
sin. The priest should however rejoice with the person who brings an elevation
offering).
550.
Not to eat of the flesh of the sacrifices that are holy in a minor
degree, before the blood has been sprinkled (on the altar), (Deut. 12:17 In your cities, you may
not eat: the tithe of your grain, and your wine, and your oil; the firstborn of your cattle and your flocks; all
your vow offerings that you vow and your free-will offering; and what you raise up with your hand) (This command teaches us that the flesh of
the livestock cannot be eaten until the blood is place on the Altar).
551.
That the kohein shall not eat the first-fruits before they are set down
in the Courtyard (of the Sanctuary) (Deut. 12:17 In your cities, you may not eat: the
tithe of your grain, and your wine, and your oil; the firstborn of your cattle and your flocks; all
your vow offerings that you vow and your free-will offering; and what you raise up with your hand) (This command teaches us that the priest
cannot eat any of the grain offering until the offering has been presented. El YAHWEH
must always get His share first before us).
552.
To take trouble to bring sacrifices to the Sanctuary from places
outside the land
of Yisrael
553.
Not to eat the flesh of beasts set apart as sacrifices, that have been
rendered unfit to be offered up by deliberately inflicted blemish (Deut. 14:3 You shall not eat any
abomination) (This command teaches us that anything we do
to change, contaminate, or even violate the commandments of YAHWEH become an abomination.
When believer invite us to a Sunday church it is an abomination, for they have
change Sabbath to Sunday. We must not participate in any of these activities
nor should we eat of the dainties of these activities).
554.
Not to do work with cattle set apart for sacrifice (Deut. 15:19 Every first born male
that is born in your flock, you shall sanctify to YAHWEH your Elohim; You shall
not work with the firstborn of your ox nor shall you shear the firstborn of
your flock) (This command adds to early command that a
firstborn animal is consecrated from birth and is given to a Kohen, who brings
it as an offering. In this command the role of the owner is adding sanctity to
the animal and what is done with an animal that is disqualified by a blemish
for use as an offering).
555.
Not to shear beasts set apart for sacrifice (Deut. 15:19 nor shall you shear the
firstborn of your flock) (This command
teaches us that the wool of the back of the sheep is set apart for the Kohem,
and therefore should not be used).
556.
Not to leave any portion of the festival offering brought on the
fourteenth of Nissan unto the third day (Deut. 16:4 nor shall any of the flesh that you slaughter
on the afternoon before the first day remain overnight until the morning) (This command teaches us that the sacrifice
of our self for consecration must be total, no leaven of the former life must
be seem in us the next day. Everything must be nail to the cross that night,
every influence of our former life must be destroyed).
557.
Not to offer up a beast that has a temporary blemish (Deut. 17:1 You shall not slaughter for hwhY , your El , an ox or a
lamb or a kid in which there will be a blemish, any bad thing, because that is
an abomination of hwhY, your El) (This command teaches us that any thing we
offer to El YAHWEH must be free from blemish. When we offer up ourself, we must
be free from sin or any amorality in our character. An amorality in character
will likely create the same scenario that cause Lucifer to rebel. If we offer
up a blemish offering, we will more than likely to offer up ourselves in an
blemish manner to El YAHWEH).
558.
Not to bring sacrifices out of the hire of a harlot or price of a dog
(apparently a euphemism for sodomy) (Deut. 23:19 you shall not bring a harlot’s hire or
the exchange for a dog to the house of El YAHWEH) (This command teaches us that any animal that had been used for
either of these two purpose may not be used for any altar offering, because
such use would be degrading to El YAHWEH. The repugnance of harlotry is
obvious. Dogs are considered abominations because they were often trained to be
vicious and thus become a menace to the public. It is common for sinners to try
to
legitimate the prophet of their activities by contributing to charitable
causes. By forbidding the use as offerings of animals given in exchange for
harlotry of for dogs, the Torah symbolizes that ill-gotten gains cannot
cleansed By using them for holy ends; El
YAHWEH regards such a practice as an
abomination).
559. To
read the portion prescribed on bringing the first fruits (Deut. 26:5-10 “And you shall answer and
say before יהוה your Elohim, ‘My father was a perishing Aramean, and he went
down to Mitsrayim and sojourned there with few men. And there he became a
nation, great, mighty, and numerous. 6 ‘But the Mitsrites did evil to us, and
afflicted us, and imposed hard labour on us. 7 ‘Then we cried out to יהוה Elohim of
our fathers, and יהוה heard our voice and saw our affliction and our toil and our
oppression. 8 ‘And יהוה brought us out of Mitsrayim with a strong hand and with an
outstretched arm, with great fear and with signs and wonders. 9 ‘And He brought
us to this place and has given us this land, “a land flowing with milk and
honey.” 10 ‘And now, see, I have brought the first-fruits of the land which
You, O יהוה,
have given me.’ Then you shall place it before יהוה your Elohim, and bow down before יהוה your
Elohim) (This command teaches
us that the bringer of the Bikkurin takes his basket back from the Kohen and
recites a brief sketch of Hebrew history, the effect of which is to show that
the land could never have been given to the Hebrew people without El YAHWEH
loving intervention in history. At the conclusion of his declaration, the
bringer puts his basket down before the Altar, and it become a gift to the
Kohen. As elucidated by sifre this
passage forms a major part of the Passover Haggadah).
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