Tzav
Encyclopedia
Tzav, Tsav, Zav, Sav, or in Biblical Hebrew Ṣaw (צַו — Hebrew
for "command,” the sixth word, and the first distinctive word, in the parshah) is the 25th weekly Torah portion (parshah) in the annual Jewish
cycle of Torah reading
and the second in the book of Leviticus. It constitutes Jews in the Diaspora
read it the 24th or 25th Sabbath
after Simchat Torah
, generally in March or early April.
The parshah teaches how the priests
performed the sacrifices
and describes the ordination of Aaron
and his sons.
told Moses
to command Aaron and the priests about the rituals of the sacrifices (korbanot in Hebrew).
The burnt offering (olah) was to burn on the altar
until morning, when the priest was to clear the ashes to a place outside the camp. The priests were to keep the fire
burning, every morning feeding it wood
.
The meal offering (mincha) was to be presented before the altar, a handful of it burned on the altar, and the balance eaten by the priests as unleavened
cakes in the Tent of Meeting. On the occasion of the High Priest’s anointment, the meal offering was to be prepared with oil on a griddle and then entirely burned on the altar.
The sin
offering (chattat) was to be slaughtered at the same place as the burnt offering, and the priest who offered it was to eat it in the Tent of Meeting. If blood
of the sin offering was brought into the Tent of Meeting for expiation, the entire offering was to be burned on the altar.
The guilt offering (asham) was to be slaughtered at the same place as the burnt offering, the priest was to dash its blood on the altar, burn its fat
, broad tail, kidney
s, and protuberance on the liver
on the altar, and the priest who offered it was to eat the balance of its meat in the Tent of Meeting.
The priest who offered a burnt offering kept the skin. The priest who offered it was to eat any baked or grilled meal offering, but every other meal offering was to be shared among all the priests.
The peace offering (shelamim), if offered for thanksgiving, was to be offered with unleavened cakes or wafers with oil, which would go to the priest who dashed the blood of the peace offering. All the meat of the peace offering had to be eaten on the day that it was offered. If offered as a votive or a freewill offering, it could be eaten for two days, and what was then left on the third day was to be burned.
Meat that touched anything unclean could not be eaten; it had to be burned. And only a person who was clean could eat meat from peace offerings, at pain of exile. One could eat no fat or blood, at pain of exile.
The person offering the peace offering had to present the offering and its fat himself, the priest would burn the fat on the altar, the breast would go to the priests, and the right thigh would go to the priest who offered the sacrifice.
and all that was in it, and then anointed and consecrated Aaron and his sons.
Moses led forward a bull
for a sin offering, Aaron and his sons laid their hands on the bull’s head, and it was slaughtered. Moses put the bull’s blood on the horns and the base of the altar, burned the fat, the protuberance of the liver, and the kidneys on the altar, and burned the rest of the bull outside the camp.
Moses then brought forward a ram for a burnt offering, Aaron and his sons laid their hands on the ram’s head, and it was slaughtered. Moses dashed the blood against the altar and burned all of the ram on the altar.
Moses then brought forward a second ram for ordination, Aaron and his sons laid their hands on the ram’s head, and it was slaughtered. Moses put some of its blood on Aaron and his sons, on the ridges of their right ears, on the thumbs of their right hands, and on the big toes of their right feet. Moses then burned the animal's fat, broad tail, protuberance of the liver, kidneys, and right thigh on the altar with a cake of unleavened bread, a cake of oil bread, and a wafer as an ordination offering. Moses raised the breast before God and then took it as his portion. Moses sprinkled oil and blood on Aaron and his sons and their vestments. And Moses told Aaron and his sons to boil the meat at the entrance of the Tent of Meeting and eat it there, and remain at the Tent of Meeting for seven days to complete their ordination, and they did all the things that God had commanded through Moses.
, Tosefta
, and Talmud
interpreted the law of animal sacrifices in (Mishnah Zevachim 1:1–14:10; Tosefta Zevachim 1:1–13:20; Babylonian Talmud Zevachim 2a–120b.)
Rabbi Simeon taught that, generally speaking, the Torah required a burnt offering only as expiation for sinful meditation of the heart. (Leviticus Rabbah
7:3.) A midrash
taught that if people repent, it is accounted as if they had gone up to Jerusalem, built the Temple
and the altars, and offered all the sacrifices ordained in the Torah. (Leviticus Rabbah 7:2.) And Rabbi Aha said in the name of Rabbi Hanina ben Pappa
that God accounts studying the sacrifices as equal to offering them. (Leviticus Rabbah 7:3.)
Rabbi Mani of Sheab and Rabbi Joshua of Siknin in the name of Rabbi Levi explained the origin of Moses prayed on Aaron’s behalf, noting that the beginning of Leviticus repeatedly referred to Aaron’s sons (in 7, 8, 11; 5, 8, 13), barely mentioning Aaron himself. Moses asked whether God could love well water but hate the well. Moses noted that God honored the olive tree and the vine for the sake of their offspring, teaching (in Mishnah Tamid 2:3; Babylonian Talmud Tamid 29a) that the priests could use all trees’ wood for the altar fire except that of the olive and vine. Moses thus asked God whether God might honor Aaron for the sake of his sons, and God replied that God would reinstate Aaron and honor him above his sons. And thus God said to Moses the words of “Command Aaron and his sons.” (Leviticus Rabbah 7:1.)
Rabbi Abin deduced from that burnt offerings were wholly given over to the flames. (Leviticus Rabbah 7:4.)
The School of Rabbi Ishmael taught that whenever Scripture uses the word “command” (צַו, tzav) (as does), it denotes exhortation to obedience immediately and for all time. A Baraita
deduced exhortation to immediate obedience from the use of the word “command” in Deuteronomy which says, “charge Joshua
, and encourage him, and strengthen him.” And the Baraita deduced exhortation to obedience for all time from the use of the word “command” in which says, “even all that the Lord has commanded you by the hand of Moses, from the day that the Lord gave the commandment, and onward throughout your generations.” (Babylonian Talmud Kiddushin 29a.)
Rabbi Joshua of Siknin said in Rabbi Levi's name that the wording of supports the argument of Rabbi Jose bar Hanina
(on which he differed with Rabbi Eleazar) that the descendants of Noah
offered only burnt-offerings (and not peace-offerings, as before the Revelation at Mount Sinai
, people were unworthy to consume any part of an animal consecrated to God). Rabbi Joshua of Siknin noted that says, “This is the law of the burnt-offering: that is the burnt-offering,” which Rabbi Joshua of Siknin read to mean “that is the burnt-offering” that the Noahides used to offer. But when addresses peace-offerings, it says, “And this is the law of the sacrifice of peace-offerings,” and does not say, “that they offered” (which would indicate that they offered it in the past, before Revelation). Rabbi Joshua of Siknin thus read to teach that they would offer the peace-offering only after the events of (Genesis Rabba
h 22:5; see also Genesis Rabbah 34:9.)
The Gemara
interpreted the words in “This is the law of the burnt-offering: It is that which goes up on its firewood upon the altar all night into the morning.” From the passage, “which goes up on its firewood upon the altar all night,” the Rabbis deduced that once a thing had been placed upon the altar, it could not be taken down all night. Rabbi Judah
taught that the words “This . . . goes up on . . . the altar all night” exclude three things. According to Rabbi Judah, they exclude (1) an animal slaughtered at night, (2) an animal whose blood was spilled, and (3) an animal whose blood was carried out beyond the curtains. Rabbi Judah taught that if any of these things had been placed on the altar, it was brought down. Rabbi Simeon noted that says “burnt-offering.” From this, Rabbi Simeon taught that one can only know that a fit burnt-offering remained on the altar. But Rabbi Simeon taught that the phrase “the law of the burnt-offering” intimates one law for all burnt-offerings, namely, that if they were placed on the altar, they were not removed. Rabbi Simeon taught that this law applied to animals that were slaughtered at night, or whose blood was spilt, or whose blood passed out of the curtains, or whose flesh spent the night away from the altar, or whose flesh went out, or were unclean, or were slaughtered with the intention of burning its flesh after time or out of bounds, or whose blood was received and sprinkled by unfit priests, or whose blood was applied below the scarlet line when it should have been applied above, or whose blood was applied above when it should have been applied below, or whose blood was applied outside when it should have been applied within, or whose blood was applied within when it should have been applied outside, or a Passover-offering or a sin-offering that one slaughtered for a different purpose. Rabbi Simeon suggested that one might think that law would also include an animal used for bestiality, set aside for an idolatrous sacrifice or worshipped, a harlot's hire or the price of a dog (as referred to in ), or a mixed breed, or a trefah
(a torn or otherwise disqualified animal), or an animal calved through a cesarean section. But Rabbi Simeon taught that the word “This” serves to exclude these. Rabbi Simeon explained that he included the former in the general rule because their disqualification arose in the sanctuary, while he excluded the latter because their disqualification did not arise in the sanctuary. (Babylonian Talmud Zevachim 27b.)
The Gemara taught that it is from the words of “upon the altar all night into the morning,” that the Mishnah (in Mishnah Megillah 2:6; Babylonian Talmud Megillah 20b) concludes that “the whole of the night is proper time for . . . burning fat and limbs (on the altar).” (Babylonian Talmud Megillah 21a.) And the Mishnah then set forth as a general rule: “Any commandment which is to be performed by night may be performed during the whole of the night.” (Mishnah Megillah 2:6; Babylonian Talmud Megillah 20b.)
The Rabbis taught a story reflecting the importance of the regular offering required by When the Hasmonean
brothers Hyrcanus and Aristobulus
were contending with one another, and one was within Jerusalem’s city wall and the other was outside, those within would let down a basket of money to their besiegers every day, and in return the besiegers would send up kosher animals for the regular sacrifices. But an old man among the besiegers argued that as long as those within were allowed to continue to perform sacrifices, they could not be defeated. So on the next day, when those inside sent down the basket of money, the besiegers sent up a pig. When the pig reached the center of the wall, it stuck its hooves into the wall, and an earthquake shook the entire Land of Israel. On that occasion, the Rabbis proclaimed a curse on those who bred pigs. (Babylonian Talmud Bava Kamma 82b.)
It was taught in the name of Rabbi Nehemiah
that in obedience to the Israelites kept the fire burning in the altar for about 116 years, yet the wood of the altar did not burn, and the brass of the altar did not melt, even though it was taught in the name of Rabbi Hoshaiah
that the metal was only as thick as a coin. (Leviticus Rabbah 7:5.)
Rabbi Levi read homiletically to mean: “This is the law regarding a person striving to be high: It is that it goes up on its burning-place.” Thus Rabbi Levi read the verse to teach that a person who behaves boastfully should be punished by fire. (Leviticus Rabbah 7:6.)
A midrash deduced the importance of peace from the way that the listing of the individual sacrifices in concludes with the peace offering. gives “the law of the burnt-offering,” gives “the law of the meal-offering,” gives “the law of the sin-offering,” gives “the law of the guilt-offering,” and gives “the law of the sacrifice of peace-offerings.” Similarly, the midrash found evidence for the importance of peace in the summary of which concludes with “the sacrifice of the peace-offering.” (Leviticus Rabbah 9:9.)
A Baraita interpreted the term “his fitted linen garment” (מִדּוֹ, mido) in to teach that the each priestly garment in had to be fitted to the particular priest, and had to be neither too short nor too long. (Babylonian Talmud Zevachim 35a.)
Tractate Menachot in the Mishnah, Tosefta, and Babylonian Talmud interpreted the law of meal offerings in (Mishnah Menachot 1:1–13:11; Tosefta Menachot 1:1–13:23; Babylonian Talmud Menachot 2a–110a.)
The Rabbis taught that through the word “this,” Aaron became degraded, as it is said in “And Aaron said: ‘. . . I cast it into the fire, and there came out this calf,’” and through the word “this,” Aaron was also elevated, as it is said in “This is the offering of Aaron and of his sons, which they shall offer to the Lord on the day when he is anointed” to become High Priest. (Leviticus Rabbah 8:1.)
And noting the similarity of language between “This is the sacrifice of Aaron” in and “This is the sacrifice of Nahshon
the son of Amminadab” and each of the other princes of the 12 tribes in the Rabbis concluded that Aaron’s sacrifice was as beloved to God as the sacrifices of the princes of the 12 tribes. (Leviticus Rabbah 8:3.)
A midrash noted that the commandment of that Aaron offer sacrifices paralleled Samson
’s riddle “out of the eater came forth food” (Judges
), for Aaron was to eat the sacrifices, and by virtue of a sacrifice was to come from him. (Leviticus Rabbah 8:2.)
to teach that the thanksgiving offerings of honored God more than sin offerings or guilt offerings. (Leviticus Rabbah 9:1.) Similarly, Rabbi Phinehas compared the thanksgiving offerings of to the case of a king whose tenants and intimates came to pay him honor. From his tenants and entourage, the king merely collected their tribute. But when another who was neither a tenant nor a member of the king’s entourage came to offer him homage, the king offered him a seat. Thus Rabbi Phinehas read homiletically to mean: “If it be for a thanks giving, He [God] will bring him [the offerer] near [to God].” (Leviticus Rabbah 9:4.)
Rabbi Phinehas and Rabbi Levi and Rabbi Johanan
said in the name of Rabbi Menahem of Gallia that in the Time to Come, all sacrifices will be annulled, but the thanksgiving sacrifice of will not be annulled, and all prayers will be annulled, but the Thanksgiving (Modim) prayer will not be annulled. (Leviticus Rabbah 9:7.)
In reading the requirement of for the loaves of the thanksgiving sacrifice, the Mishnah interpreted that if one made them for oneself, then they were exempt from the requirement to separate challah
, but if one made them to sell in the market, then they were subject to the requirement to separate challah. (Mishnah Challah 1:6.)
The Sages taught that one may trust butchers to remove the fat that and forbids. (Mishnah Chullin 7:1; Babylonian Talmud Chullin 89b.)
Rabbi Aha compared the listing of to a ruler who entered a province escorting many bands of robbers as captives. Upon seeing the scene, one citizen expressed his fear of the ruler. A second citizen answered that as long as their conduct was good, they had no reason to fear. Similarly, when the Israelites heard the section of the Torah dealing with sacrifices, they became afraid. But Moses told them not to be afraid; if they occupied themselves with the Torah, they would have no reason to fear. (Leviticus Rabbah 9:8.)
A midrash asked why mentions peace-offerings last in its list of sacrifices, and suggested that it was because there are many kinds of peace-offerings. Rabbi Simon said that assorted desserts always come last, because they consist of many kinds of things. (Leviticus Rabbah 9:8.)
Noting that says that “This is the law . . . that the Lord commanded Moses in mount Sinai,” Rabbi Judah ben Bathyra
counted among 13 limiting phrases recorded in the Torah to inform us that God spoke not to Aaron but to Moses with instruction that he should tell Aaron. Rabbi Judah ben Bathyra taught that these 13 limiting phrases correspond to and limit 13 Divine communications recorded in the Torah as having been made to both Moses and Aaron. (Numbers Rabbah
14:19.)
noted that even though reported that the Tabernacle’s courtyard was just 100 cubits by 50 cubits (about 150 feet by 75 feet), a little space held a lot, as implied that the space miraculously held the entire Israelite people. (Genesis Rabbah 5:7.)
The Tosefta
deduced from the congregation’s placement in that in a synagogue
, as well, the people face toward the sanctuary. (Tosefta Megillah 3:21.)
, there are 9 positive and 9 negative commandments
in the parshah:
(Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, 2:73–131. Jerusalem: Feldheim Pub., 1984. ISBN 0-87306-296-5.)
for the parshah is Jeremiah
&
immediately before Passover
— as it does in 2010, 2012, 2013, 2015, and 2017), the haftarah is Malachi
Shabbat HaGadol means “the Great Sabbath,” and the haftarah for the special Sabbath refers to a great day that God is preparing.
— as it does in 2011 and 2014), the haftarah is:
did” in attacking the Israelites. The haftarah for Shabbat Zachor, or 1–34, describes Saul’s encounter with Amalek and Saul’s and Samuel’s tretament of the Amalekite king Agag
. Purim, in turn, commemorates the story of Esther
and the Jewish people’s victory over Haman’s
plan to kill the Jews, told in the Book of Esther
. identifies Haman as an Agagite, and thus a descendant of Amalek. Numbers
identifies the Agagites with the Amalekites. Alternatively, a Midrash
tells the story that between King Agag’s capture by Saul and his killing by Samuel, Agag fathered a child, from whom Haman in turn descended. (Seder Eliyahu Rabbah
ch. 20; Targum Sheni to Esther 4:13.)
The prohibition in of eating of sacrificial meat by anyone ritually contaminated provides an application of the eighth of the Thirteen Rules for interpreting the Torah in the Baraita of Rabbi Ishmael
that many Jews read as part of the readings before the Pesukei d’Zimrah prayer service
. The rule provides that an item included in a generalization that is then singled out to teach something is singled out not to teach only about that particular item but about the generalization in its entirety. prohibits the eating of sacrificial meat by anyone ritually contaminated, and then singles out the peace offering and states that a contaminated person who eats the peace offering is subject to excision (karet, כָּרֵת). Applying the eighth rule teaches that the punishment of excision applies to a contaminated person who eats any of the offerings. (Davis. Siddur for the Sabbath and Festivals, at 244–45.)
The role of Moses as a priest in is reflected in which is in turn one of the six Psalms recited at the beginning of the Kabbalat Shabbat prayer service. (Reuven Hammer
. Or Hadash: A Commentary on Siddur Sim Shalom
for Shabbat and Festivals, 19. New York: The Rabbinical Assembly
, 2003. ISBN 0-916219-20-8.)
(burnt offerings); (washing before the altar); (sacrifices); (sacrifices of thanksgiving); (sacrifices); (burnt offerings); (God’s holy place); (sacrifices of thanksgiving); (sacrifices of thanksgiving); (anointing Aaron).
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Hebrew language
Hebrew is a Semitic language of the Afroasiatic language family. Culturally, is it considered by Jews and other religious groups as the language of the Jewish people, though other Jewish languages had originated among diaspora Jews, and the Hebrew language is also used by non-Jewish groups, such...
for "command,” the sixth word, and the first distinctive word, in the parshah) is the 25th weekly Torah portion (parshah) in the annual Jewish
Judaism
Judaism ) is the "religion, philosophy, and way of life" of the Jewish people...
cycle of Torah reading
Torah reading
Torah reading is a Jewish religious ritual that involves the public reading of a set of passages from a Torah scroll. The term often refers to the entire ceremony of removing the Torah scroll from the ark, chanting the appropriate excerpt with special cantillation, and returning the scroll to...
and the second in the book of Leviticus. It constitutes Jews in the Diaspora
Jewish diaspora
The Jewish diaspora is the English term used to describe the Galut גלות , or 'exile', of the Jews from the region of the Kingdom of Judah and Roman Iudaea and later emigration from wider Eretz Israel....
read it the 24th or 25th Sabbath
Shabbat
Shabbat is the seventh day of the Jewish week and a day of rest in Judaism. Shabbat is observed from a few minutes before sunset on Friday evening until a few minutes after when one would expect to be able to see three stars in the sky on Saturday night. The exact times, therefore, differ from...
after Simchat Torah
Simchat Torah
Simchat Torah or Simḥath Torah is a celebration marking the conclusion of the annual cycle of public Torah readings, and the beginning of a new cycle...
, generally in March or early April.
The parshah teaches how the priests
Kohen
A Kohen is the Hebrew word for priest. Jewish Kohens are traditionally believed and halachically required to be of direct patrilineal descent from the Biblical Aaron....
performed the sacrifices
Korban
The term offering as found in the Hebrew Bible in relation to the worship of Ancient Israel is mainly represented by the Hebrew noun korban whether for an animal or other offering...
and describes the ordination of Aaron
Aaron
In the Hebrew Bible and the Qur'an, Aaron : Ααρών ), who is often called "'Aaron the Priest"' and once Aaron the Levite , was the older brother of Moses, and a prophet of God. He represented the priestly functions of his tribe, becoming the first High Priest of the Israelites...
and his sons.
Summary
Sacrifices
GodNames of God in Judaism
In Judaism, the name of God is more than a distinguishing title; it represents the Jewish conception of the divine nature, and of the relationship of God to the Jewish people and to the world. To demonstrate the sacredness of the names of God, and as a means of showing respect and reverence for...
told Moses
Moses
Moses was, according to the Hebrew Bible and Qur'an, a religious leader, lawgiver and prophet, to whom the authorship of the Torah is traditionally attributed...
to command Aaron and the priests about the rituals of the sacrifices (korbanot in Hebrew).
The burnt offering (olah) was to burn on the altar
Altar
An altar is any structure upon which offerings such as sacrifices are made for religious purposes. Altars are usually found at shrines, and they can be located in temples, churches and other places of worship...
until morning, when the priest was to clear the ashes to a place outside the camp. The priests were to keep the fire
Fire
Fire is the rapid oxidation of a material in the chemical process of combustion, releasing heat, light, and various reaction products. Slower oxidative processes like rusting or digestion are not included by this definition....
burning, every morning feeding it wood
Wood
Wood is a hard, fibrous tissue found in many trees. It has been used for hundreds of thousands of years for both fuel and as a construction material. It is an organic material, a natural composite of cellulose fibers embedded in a matrix of lignin which resists compression...
.
The meal offering (mincha) was to be presented before the altar, a handful of it burned on the altar, and the balance eaten by the priests as unleavened
Leavening agent
A leavening agent is any one of a number of substances used in doughs and batters that cause a foaming action which lightens and softens the finished product...
cakes in the Tent of Meeting. On the occasion of the High Priest’s anointment, the meal offering was to be prepared with oil on a griddle and then entirely burned on the altar.
The sin
Sin
In religion, sin is the violation or deviation of an eternal divine law or standard. The term sin may also refer to the state of having committed such a violation. Christians believe the moral code of conduct is decreed by God In religion, sin (also called peccancy) is the violation or deviation...
offering (chattat) was to be slaughtered at the same place as the burnt offering, and the priest who offered it was to eat it in the Tent of Meeting. If blood
Blood
Blood is a specialized bodily fluid in animals that delivers necessary substances such as nutrients and oxygen to the cells and transports metabolic waste products away from those same cells....
of the sin offering was brought into the Tent of Meeting for expiation, the entire offering was to be burned on the altar.
The guilt offering (asham) was to be slaughtered at the same place as the burnt offering, the priest was to dash its blood on the altar, burn its fat
Fat
Fats consist of a wide group of compounds that are generally soluble in organic solvents and generally insoluble in water. Chemically, fats are triglycerides, triesters of glycerol and any of several fatty acids. Fats may be either solid or liquid at room temperature, depending on their structure...
, broad tail, kidney
Kidney
The kidneys, organs with several functions, serve essential regulatory roles in most animals, including vertebrates and some invertebrates. They are essential in the urinary system and also serve homeostatic functions such as the regulation of electrolytes, maintenance of acid–base balance, and...
s, and protuberance on the liver
Liver
The liver is a vital organ present in vertebrates and some other animals. It has a wide range of functions, including detoxification, protein synthesis, and production of biochemicals necessary for digestion...
on the altar, and the priest who offered it was to eat the balance of its meat in the Tent of Meeting.
The priest who offered a burnt offering kept the skin. The priest who offered it was to eat any baked or grilled meal offering, but every other meal offering was to be shared among all the priests.
The peace offering (shelamim), if offered for thanksgiving, was to be offered with unleavened cakes or wafers with oil, which would go to the priest who dashed the blood of the peace offering. All the meat of the peace offering had to be eaten on the day that it was offered. If offered as a votive or a freewill offering, it could be eaten for two days, and what was then left on the third day was to be burned.
Meat that touched anything unclean could not be eaten; it had to be burned. And only a person who was clean could eat meat from peace offerings, at pain of exile. One could eat no fat or blood, at pain of exile.
The person offering the peace offering had to present the offering and its fat himself, the priest would burn the fat on the altar, the breast would go to the priests, and the right thigh would go to the priest who offered the sacrifice.
Ordination
God instructed Moses to assemble the whole community at the entrance of the Tent of Meeting for the priests’ ordination. Moses brought Aaron and his sons forward, washed them, and dressed Aaron in his vestments. Moses anointed and consecrated the TabernacleTabernacle
The Tabernacle , according to the Hebrew Torah/Old Testament, was the portable dwelling place for the divine presence from the time of the Exodus from Egypt through the conquering of the land of Canaan. Built to specifications revealed by God to Moses at Mount Sinai, it accompanied the Israelites...
and all that was in it, and then anointed and consecrated Aaron and his sons.
Moses led forward a bull
Bull
Bull usually refers to an uncastrated adult male bovine.Bull may also refer to:-Entertainment:* Bull , an original show on the TNT Network* "Bull" , an episode of television series CSI: Crime Scene Investigation...
for a sin offering, Aaron and his sons laid their hands on the bull’s head, and it was slaughtered. Moses put the bull’s blood on the horns and the base of the altar, burned the fat, the protuberance of the liver, and the kidneys on the altar, and burned the rest of the bull outside the camp.
Moses then brought forward a ram for a burnt offering, Aaron and his sons laid their hands on the ram’s head, and it was slaughtered. Moses dashed the blood against the altar and burned all of the ram on the altar.
Moses then brought forward a second ram for ordination, Aaron and his sons laid their hands on the ram’s head, and it was slaughtered. Moses put some of its blood on Aaron and his sons, on the ridges of their right ears, on the thumbs of their right hands, and on the big toes of their right feet. Moses then burned the animal's fat, broad tail, protuberance of the liver, kidneys, and right thigh on the altar with a cake of unleavened bread, a cake of oil bread, and a wafer as an ordination offering. Moses raised the breast before God and then took it as his portion. Moses sprinkled oil and blood on Aaron and his sons and their vestments. And Moses told Aaron and his sons to boil the meat at the entrance of the Tent of Meeting and eat it there, and remain at the Tent of Meeting for seven days to complete their ordination, and they did all the things that God had commanded through Moses.
Leviticus chapters 8–9
This is the pattern of instruction and construction of the Tabernacle and its furnishings:| Item | Instruction | Construction | ||
|---|---|---|---|---|
| Order | Verses | Order | Verses | |
| The Sabbath | 16 | Exodus | 1 | |
| Contributions | 1 | 2 | ||
| Craftspeople | 15 | 3 | ||
| Tabernacle | 5 | 4 | ||
| Ark | 2 | 5 | ||
| Table | 3 | 6 | ||
| Menorah | 4 | 7 | ||
| Altar of Incense | 11 | 8 | ||
| Anointing Oil | 13 | 9 | ||
| Incense | 14 | 10 | ||
| Altar of Sacrifice | 6 | 11 | ||
| Laver | 12 | 12 | ||
| Tabernacle Court | 7 | 13 | ||
| Priestly Garments | 9 | 14 | ||
| Ordination Ritual | 10 | 15 | ||
| Lamp | 8 | 16 | Numbers Book of Numbers The Book of Numbers is the fourth book of the Hebrew Bible, and the fourth of five books of the Jewish Torah/Pentateuch.... |
|
Leviticus chapter 6
Tractate Zevachim in the MishnahMishnah
The Mishnah or Mishna is the first major written redaction of the Jewish oral traditions called the "Oral Torah". It is also the first major work of Rabbinic Judaism. It was redacted c...
, Tosefta
Tosefta
The Tosefta is a compilation of the Jewish oral law from the period of the Mishnah.-Overview:...
, and Talmud
Talmud
The Talmud is a central text of mainstream Judaism. It takes the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history....
interpreted the law of animal sacrifices in (Mishnah Zevachim 1:1–14:10; Tosefta Zevachim 1:1–13:20; Babylonian Talmud Zevachim 2a–120b.)
Rabbi Simeon taught that, generally speaking, the Torah required a burnt offering only as expiation for sinful meditation of the heart. (Leviticus Rabbah
Leviticus Rabbah
Leviticus Rabbah, Vayikrah Rabbah, or Wayiqra Rabbah is a homiletic midrash to the Biblical book of Leviticus . It is referred to by Nathan ben Jehiel in his Aruk as well as by Rashi in his commentaries on , and elsewhere. According to Leopold Zunz, Hai Gaon and Nissim knew and made use of it...
7:3.) A midrash
Midrash
The Hebrew term Midrash is a homiletic method of biblical exegesis. The term also refers to the whole compilation of homiletic teachings on the Bible....
taught that if people repent, it is accounted as if they had gone up to Jerusalem, built the Temple
Temple in Jerusalem
The Temple in Jerusalem or Holy Temple , refers to one of a series of structures which were historically located on the Temple Mount in the Old City of Jerusalem, the current site of the Dome of the Rock. Historically, these successive temples stood at this location and functioned as the centre of...
and the altars, and offered all the sacrifices ordained in the Torah. (Leviticus Rabbah 7:2.) And Rabbi Aha said in the name of Rabbi Hanina ben Pappa
Hanina ben Pappa
For another Jewish Amora sage also of the Land of Israel, same 3d Amoraic generetion & with a similar name, see Hanina b. Papi.For the Babylonian Amora sages of the 5th generetion, see Rav Papi or Rav Papa....
that God accounts studying the sacrifices as equal to offering them. (Leviticus Rabbah 7:3.)
Rabbi Mani of Sheab and Rabbi Joshua of Siknin in the name of Rabbi Levi explained the origin of Moses prayed on Aaron’s behalf, noting that the beginning of Leviticus repeatedly referred to Aaron’s sons (in 7, 8, 11; 5, 8, 13), barely mentioning Aaron himself. Moses asked whether God could love well water but hate the well. Moses noted that God honored the olive tree and the vine for the sake of their offspring, teaching (in Mishnah Tamid 2:3; Babylonian Talmud Tamid 29a) that the priests could use all trees’ wood for the altar fire except that of the olive and vine. Moses thus asked God whether God might honor Aaron for the sake of his sons, and God replied that God would reinstate Aaron and honor him above his sons. And thus God said to Moses the words of “Command Aaron and his sons.” (Leviticus Rabbah 7:1.)
Rabbi Abin deduced from that burnt offerings were wholly given over to the flames. (Leviticus Rabbah 7:4.)
The School of Rabbi Ishmael taught that whenever Scripture uses the word “command” (צַו, tzav) (as does), it denotes exhortation to obedience immediately and for all time. A Baraita
Baraita
Baraita designates a tradition in the Jewish oral law not incorporated in the Mishnah. "Baraita" thus refers to teachings "outside" of the six orders of the Mishnah...
deduced exhortation to immediate obedience from the use of the word “command” in Deuteronomy which says, “charge Joshua
Joshua
Joshua , is a minor figure in the Torah, being one of the spies for Israel and in few passages as Moses's assistant. He turns to be the central character in the Hebrew Bible's Book of Joshua...
, and encourage him, and strengthen him.” And the Baraita deduced exhortation to obedience for all time from the use of the word “command” in which says, “even all that the Lord has commanded you by the hand of Moses, from the day that the Lord gave the commandment, and onward throughout your generations.” (Babylonian Talmud Kiddushin 29a.)
Rabbi Joshua of Siknin said in Rabbi Levi's name that the wording of supports the argument of Rabbi Jose bar Hanina
Jose b. Hanina
Jose b. Hanina was a Jewish Amora sage of the Land of Israel, from the second generation of the Amoraim. He was a discipline of R. Yochanan bar Nafcha, and served as a 'Dayan' religious Judge.-Biography:...
(on which he differed with Rabbi Eleazar) that the descendants of Noah
Noah
Noah was, according to the Hebrew Bible, the tenth and last of the antediluvian Patriarchs. The biblical story of Noah is contained in chapters 6–9 of the book of Genesis, where he saves his family and representatives of all animals from the flood by constructing an ark...
offered only burnt-offerings (and not peace-offerings, as before the Revelation at Mount Sinai
Biblical Mount Sinai
The Biblical Mount Sinai is the mountain at which the Book of Exodus states that the Ten Commandments were given to Moses by God...
, people were unworthy to consume any part of an animal consecrated to God). Rabbi Joshua of Siknin noted that says, “This is the law of the burnt-offering: that is the burnt-offering,” which Rabbi Joshua of Siknin read to mean “that is the burnt-offering” that the Noahides used to offer. But when addresses peace-offerings, it says, “And this is the law of the sacrifice of peace-offerings,” and does not say, “that they offered” (which would indicate that they offered it in the past, before Revelation). Rabbi Joshua of Siknin thus read to teach that they would offer the peace-offering only after the events of (Genesis Rabba
Genesis Rabba
Genesis Rabba is a religious text from Judaism's classical period. It is a midrash comprising a collection of ancient rabbinical homiletical interpretations of the Book of Genesis ....
h 22:5; see also Genesis Rabbah 34:9.)
The Gemara
Gemara
The Gemara is the component of the Talmud comprising rabbinical analysis of and commentary on the Mishnah. After the Mishnah was published by Rabbi Judah the Prince The Gemara (also transliterated Gemora or, less commonly, Gemorra; from Aramaic גמרא gamar; literally, "[to] study" or "learning by...
interpreted the words in “This is the law of the burnt-offering: It is that which goes up on its firewood upon the altar all night into the morning.” From the passage, “which goes up on its firewood upon the altar all night,” the Rabbis deduced that once a thing had been placed upon the altar, it could not be taken down all night. Rabbi Judah
Judah ben Ilai
Judah bar Ilai, also known as Judah ben Ilai, Rabbi Judah or Judah the Palestinian , was a tanna of the 2nd Century and son of Rabbi Ilai I. Of the many Judahs in the Talmud, he is the one referred to simply as "Rabbi Judah" and is the most frequently mentioned sage in the Mishnah.Judah bar Ilai...
taught that the words “This . . . goes up on . . . the altar all night” exclude three things. According to Rabbi Judah, they exclude (1) an animal slaughtered at night, (2) an animal whose blood was spilled, and (3) an animal whose blood was carried out beyond the curtains. Rabbi Judah taught that if any of these things had been placed on the altar, it was brought down. Rabbi Simeon noted that says “burnt-offering.” From this, Rabbi Simeon taught that one can only know that a fit burnt-offering remained on the altar. But Rabbi Simeon taught that the phrase “the law of the burnt-offering” intimates one law for all burnt-offerings, namely, that if they were placed on the altar, they were not removed. Rabbi Simeon taught that this law applied to animals that were slaughtered at night, or whose blood was spilt, or whose blood passed out of the curtains, or whose flesh spent the night away from the altar, or whose flesh went out, or were unclean, or were slaughtered with the intention of burning its flesh after time or out of bounds, or whose blood was received and sprinkled by unfit priests, or whose blood was applied below the scarlet line when it should have been applied above, or whose blood was applied above when it should have been applied below, or whose blood was applied outside when it should have been applied within, or whose blood was applied within when it should have been applied outside, or a Passover-offering or a sin-offering that one slaughtered for a different purpose. Rabbi Simeon suggested that one might think that law would also include an animal used for bestiality, set aside for an idolatrous sacrifice or worshipped, a harlot's hire or the price of a dog (as referred to in ), or a mixed breed, or a trefah
Kashrut
Kashrut is the set of Jewish dietary laws. Food in accord with halakha is termed kosher in English, from the Ashkenazi pronunciation of the Hebrew term kashér , meaning "fit" Kashrut (also kashruth or kashrus) is the set of Jewish dietary laws. Food in accord with halakha (Jewish law) is termed...
(a torn or otherwise disqualified animal), or an animal calved through a cesarean section. But Rabbi Simeon taught that the word “This” serves to exclude these. Rabbi Simeon explained that he included the former in the general rule because their disqualification arose in the sanctuary, while he excluded the latter because their disqualification did not arise in the sanctuary. (Babylonian Talmud Zevachim 27b.)
The Gemara taught that it is from the words of “upon the altar all night into the morning,” that the Mishnah (in Mishnah Megillah 2:6; Babylonian Talmud Megillah 20b) concludes that “the whole of the night is proper time for . . . burning fat and limbs (on the altar).” (Babylonian Talmud Megillah 21a.) And the Mishnah then set forth as a general rule: “Any commandment which is to be performed by night may be performed during the whole of the night.” (Mishnah Megillah 2:6; Babylonian Talmud Megillah 20b.)
Hasmonean
The Hasmonean dynasty , was the ruling dynasty of Judea and surrounding regions during classical antiquity. Between c. 140 and c. 116 BCE, the dynasty ruled semi-autonomously from the Seleucids in the region of Judea...
brothers Hyrcanus and Aristobulus
Aristobulus
Judah Aristobulus I , the first ruler of the Hebrew Hasmonean Dynasty to call himself "king," was the eldest of the five sons of John Hyrcanus, the previous leader. Josephus would declare him the first Jew in 481 years to “wear the diadem on his head”...
were contending with one another, and one was within Jerusalem’s city wall and the other was outside, those within would let down a basket of money to their besiegers every day, and in return the besiegers would send up kosher animals for the regular sacrifices. But an old man among the besiegers argued that as long as those within were allowed to continue to perform sacrifices, they could not be defeated. So on the next day, when those inside sent down the basket of money, the besiegers sent up a pig. When the pig reached the center of the wall, it stuck its hooves into the wall, and an earthquake shook the entire Land of Israel. On that occasion, the Rabbis proclaimed a curse on those who bred pigs. (Babylonian Talmud Bava Kamma 82b.)
It was taught in the name of Rabbi Nehemiah
Rabbi Nehemiah
Rabbi Nehemiah was an Israelite, circa AD 150 .He is attributed as the author of the Mishnat ha-Middot , making it the earliest known Hebrew text on geometry, although other historians assign to a later period by an unknown author...
that in obedience to the Israelites kept the fire burning in the altar for about 116 years, yet the wood of the altar did not burn, and the brass of the altar did not melt, even though it was taught in the name of Rabbi Hoshaiah
Hoshaiah
Hoshaiah or Oshaya was a Palestinian amora of the 3rd and 4th amoraic generations. It is supposed that his colleague Hanina was his brother...
that the metal was only as thick as a coin. (Leviticus Rabbah 7:5.)
Rabbi Levi read homiletically to mean: “This is the law regarding a person striving to be high: It is that it goes up on its burning-place.” Thus Rabbi Levi read the verse to teach that a person who behaves boastfully should be punished by fire. (Leviticus Rabbah 7:6.)
A midrash deduced the importance of peace from the way that the listing of the individual sacrifices in concludes with the peace offering. gives “the law of the burnt-offering,” gives “the law of the meal-offering,” gives “the law of the sin-offering,” gives “the law of the guilt-offering,” and gives “the law of the sacrifice of peace-offerings.” Similarly, the midrash found evidence for the importance of peace in the summary of which concludes with “the sacrifice of the peace-offering.” (Leviticus Rabbah 9:9.)
A Baraita interpreted the term “his fitted linen garment” (מִדּוֹ, mido) in to teach that the each priestly garment in had to be fitted to the particular priest, and had to be neither too short nor too long. (Babylonian Talmud Zevachim 35a.)
Tractate Menachot in the Mishnah, Tosefta, and Babylonian Talmud interpreted the law of meal offerings in (Mishnah Menachot 1:1–13:11; Tosefta Menachot 1:1–13:23; Babylonian Talmud Menachot 2a–110a.)
The Rabbis taught that through the word “this,” Aaron became degraded, as it is said in “And Aaron said: ‘. . . I cast it into the fire, and there came out this calf,’” and through the word “this,” Aaron was also elevated, as it is said in “This is the offering of Aaron and of his sons, which they shall offer to the Lord on the day when he is anointed” to become High Priest. (Leviticus Rabbah 8:1.)
And noting the similarity of language between “This is the sacrifice of Aaron” in and “This is the sacrifice of Nahshon
Nahshon
Nahshon or Naḥshon ben ʿAmminadabh was, according to the Book of Exodus, the son of Amminadab; descendant in the fifth generation of Judah, brother-in-law of Aaron and an important figure in the Hebrew's Passage of the Red Sea which according to the Jewish Midrash he initiated by walking in head...
the son of Amminadab” and each of the other princes of the 12 tribes in the Rabbis concluded that Aaron’s sacrifice was as beloved to God as the sacrifices of the princes of the 12 tribes. (Leviticus Rabbah 8:3.)
A midrash noted that the commandment of that Aaron offer sacrifices paralleled Samson
Samson
Samson, Shimshon ; Shamshoun or Sampson is the third to last of the Judges of the ancient Israelites mentioned in the Tanakh ....
’s riddle “out of the eater came forth food” (Judges
Book of Judges
The Book of Judges is the seventh book of the Hebrew bible and the Christian Old Testament. Its title describes its contents: it contains the history of Biblical judges, divinely inspired prophets whose direct knowledge of Yahweh allows them to act as decision-makers for the Israelites, as...
), for Aaron was to eat the sacrifices, and by virtue of a sacrifice was to come from him. (Leviticus Rabbah 8:2.)
Leviticus chapter 7
A midrash read PsalmPsalms
The Book of Psalms , commonly referred to simply as Psalms, is a book of the Hebrew Bible and the Christian Bible...
to teach that the thanksgiving offerings of honored God more than sin offerings or guilt offerings. (Leviticus Rabbah 9:1.) Similarly, Rabbi Phinehas compared the thanksgiving offerings of to the case of a king whose tenants and intimates came to pay him honor. From his tenants and entourage, the king merely collected their tribute. But when another who was neither a tenant nor a member of the king’s entourage came to offer him homage, the king offered him a seat. Thus Rabbi Phinehas read homiletically to mean: “If it be for a thanks giving, He [God] will bring him [the offerer] near [to God].” (Leviticus Rabbah 9:4.)
Rabbi Phinehas and Rabbi Levi and Rabbi Johanan
Yochanan bar Nafcha
Rabbi Yochanan ;...
said in the name of Rabbi Menahem of Gallia that in the Time to Come, all sacrifices will be annulled, but the thanksgiving sacrifice of will not be annulled, and all prayers will be annulled, but the Thanksgiving (Modim) prayer will not be annulled. (Leviticus Rabbah 9:7.)
In reading the requirement of for the loaves of the thanksgiving sacrifice, the Mishnah interpreted that if one made them for oneself, then they were exempt from the requirement to separate challah
Challah
Challah also khale ,, berches , barkis , bergis , chałka , vánočka , zopf and kitke , is a special braided bread eaten on...
, but if one made them to sell in the market, then they were subject to the requirement to separate challah. (Mishnah Challah 1:6.)
The Sages taught that one may trust butchers to remove the fat that and forbids. (Mishnah Chullin 7:1; Babylonian Talmud Chullin 89b.)
Rabbi Aha compared the listing of to a ruler who entered a province escorting many bands of robbers as captives. Upon seeing the scene, one citizen expressed his fear of the ruler. A second citizen answered that as long as their conduct was good, they had no reason to fear. Similarly, when the Israelites heard the section of the Torah dealing with sacrifices, they became afraid. But Moses told them not to be afraid; if they occupied themselves with the Torah, they would have no reason to fear. (Leviticus Rabbah 9:8.)
A midrash asked why mentions peace-offerings last in its list of sacrifices, and suggested that it was because there are many kinds of peace-offerings. Rabbi Simon said that assorted desserts always come last, because they consist of many kinds of things. (Leviticus Rabbah 9:8.)
Noting that says that “This is the law . . . that the Lord commanded Moses in mount Sinai,” Rabbi Judah ben Bathyra
Judah ben Bathyra
Judah ben Bathyra or simply Judah Bathyra was an eminent tanna. He must have lived before the destruction of the Temple, since he prevented a pagan in Jerusalem from partaking of the Paschal offering...
counted among 13 limiting phrases recorded in the Torah to inform us that God spoke not to Aaron but to Moses with instruction that he should tell Aaron. Rabbi Judah ben Bathyra taught that these 13 limiting phrases correspond to and limit 13 Divine communications recorded in the Torah as having been made to both Moses and Aaron. (Numbers Rabbah
Numbers Rabbah
Numbers Rabbah is a religious text holy to classical Judaism. It is a midrash comprising a collection of ancient rabbinical homiletic interpretations of the book of Numbers ....
14:19.)
Leviticus chapter 8
Rabbi JoseJose ben Halafta
Rabbi Jose ben Halafta or Yose ben Halafta was a Tanna of the fourth generation . Jose was a student of Rabbi Akiba and was regarded as one of the foremost scholars of halakha and aggadah of his day...
noted that even though reported that the Tabernacle’s courtyard was just 100 cubits by 50 cubits (about 150 feet by 75 feet), a little space held a lot, as implied that the space miraculously held the entire Israelite people. (Genesis Rabbah 5:7.)
The Tosefta
Tosefta
The Tosefta is a compilation of the Jewish oral law from the period of the Mishnah.-Overview:...
deduced from the congregation’s placement in that in a synagogue
Synagogue
A synagogue is a Jewish house of prayer. This use of the Greek term synagogue originates in the Septuagint where it sometimes translates the Hebrew word for assembly, kahal...
, as well, the people face toward the sanctuary. (Tosefta Megillah 3:21.)
Commandments
According Sefer ha-ChinuchSefer ha-Chinuch
The Sefer ha-Chinuch , often simply "the Chinuch" is a work which systematically discusses the 613 commandments of the Torah. It was published anonymously in 13th century Spain...
, there are 9 positive and 9 negative commandments
Mitzvah
The primary meaning of the Hebrew word refers to precepts and commandments as commanded by God...
in the parshah:
- To remove the ashes from the altar every day
- To light a fire on the altar every day
- Not to extinguish this fire
- The priests must eat the remains of the meal offerings.
- Not to bake a meal offering as leavened bread
- The High Priest must bring a meal offering every day.
- Not to eat the meal offering of the High Priest
- To carry out the procedure of the sin offering
- Not to eat the meat of the inner sin offering
- To carry out the procedure of the guilt offering
- To follow the procedure of the peace offering
- Not to allow any of the thanksgiving offering to remain until the morning
- To burn the leftover korbanot
- Not to eat from korbanot offered with improper intentions
- Not to eat from korbanot that became impure
- To burn all impure korbanot
- Not to eat fat
- Not to eat blood
Generally
The haftarahHaftarah
The haftarah or haftoroh is a series of selections from the books of Nevi'im of the Hebrew Bible that is publicly read in synagogue as part of Jewish religious practice...
for the parshah is Jeremiah
Book of Jeremiah
The Book of Jeremiah is the second of the Latter Prophets in the Hebrew Bible, following the book of Isaiah and preceding Ezekiel and the Book of the Twelve....
&
Connection to the Parshah
Both the parshah and the haftarah refer to the burnt offering (‘olah) and sacrifice (zevach). ( ) In the haftarah, Jeremiah spoke of the priority of obedience to God’s law over ritual sacrifice alone.On Shabbat HaGadol
When the parshah coincides with Shabbat HaGadol (the special SabbathSpecial Sabbaths
Special Shabbatot are fixed Jewish Shabbat days, which precede or coincide with certain Jewish holidays during the year. Each one has a special name.-Shabbat Shuvah:...
immediately before Passover
Passover
Passover is a Jewish holiday and festival. It commemorates the story of the Exodus, in which the ancient Israelites were freed from slavery in Egypt...
— as it does in 2010, 2012, 2013, 2015, and 2017), the haftarah is Malachi
Book of Malachi
Malachi is a book of the Hebrew Bible, the last of the twelve minor prophets and the final book of the Neviim...
Shabbat HaGadol means “the Great Sabbath,” and the haftarah for the special Sabbath refers to a great day that God is preparing.
On Shabbat Zachor
When the parshah coincides with Shabbat Zachor (the special Sabbath immediately preceding PurimPurim
Purim is a Jewish holiday that commemorates the deliverance of the Jewish people in the ancient Persian Empire from destruction in the wake of a plot by Haman, a story recorded in the Biblical Book of Esther .Purim is celebrated annually according to the Hebrew calendar on the 14th...
— as it does in 2011 and 2014), the haftarah is:
- for Ashkenazi JewsAshkenazi JewsAshkenazi Jews, also known as Ashkenazic Jews or Ashkenazim , are the Jews descended from the medieval Jewish communities along the Rhine in Germany from Alsace in the south to the Rhineland in the north. Ashkenaz is the medieval Hebrew name for this region and thus for Germany...
: 1 SamuelBooks of SamuelThe Books of Samuel in the Jewish bible are part of the Former Prophets, , a theological history of the Israelites affirming and explaining the Torah under the guidance of the prophets.Samuel begins by telling how the prophet Samuel is chosen by...
- for Sephardi JewsSephardi JewsSephardi Jews is a general term referring to the descendants of the Jews who lived in the Iberian Peninsula before their expulsion in the Spanish Inquisition. It can also refer to those who use a Sephardic style of liturgy or would otherwise define themselves in terms of the Jewish customs and...
:
Connection to the Special Sabbath
On Shabbat Zachor, the Sabbath just before Purim, Jews read which instructs Jews: “Remember (zachor) what AmalekAmalek
The Amalekites are a people mentioned a number of times in the Hebrew Bible. They are considered to be descended from an ancestor Amalek....
did” in attacking the Israelites. The haftarah for Shabbat Zachor, or 1–34, describes Saul’s encounter with Amalek and Saul’s and Samuel’s tretament of the Amalekite king Agag
Agag
Agag was the name of two kings of the Amalekites mentioned in the Hebrew Bible. It has been conjectured that the name was a standing title of the kings of the Amalekites...
. Purim, in turn, commemorates the story of Esther
Esther
Esther , born Hadassah, is the eponymous heroine of the Biblical Book of Esther.According to the Bible, she was a Jewish queen of the Persian king Ahasuerus...
and the Jewish people’s victory over Haman’s
Haman (Bible)
Haman is the main antagonist in the Book of Esther, who, according to Old Testament tradition, was a 5th Century BC noble and vizier of the Persian empire under King Ahasuerus, traditionally identified as Artaxerxes II...
plan to kill the Jews, told in the Book of Esther
Book of Esther
The Book of Esther is a book in the Ketuvim , the third section of the Jewish Tanakh and is part of the Christian Old Testament. The Book of Esther or the Megillah is the basis for the Jewish celebration of Purim...
. identifies Haman as an Agagite, and thus a descendant of Amalek. Numbers
Book of Numbers
The Book of Numbers is the fourth book of the Hebrew Bible, and the fourth of five books of the Jewish Torah/Pentateuch....
identifies the Agagites with the Amalekites. Alternatively, a Midrash
Midrash
The Hebrew term Midrash is a homiletic method of biblical exegesis. The term also refers to the whole compilation of homiletic teachings on the Bible....
tells the story that between King Agag’s capture by Saul and his killing by Samuel, Agag fathered a child, from whom Haman in turn descended. (Seder Eliyahu Rabbah
Tanna Devei Eliyahu
Tanna Devei Eliyahu is the composite name of a midrash, consisting of two parts, whose final redaction took place at the end of the 10th century CE. The first part is called "Seder Eliyahu Rabbah" ; the second, "Seder Eliyahu Zuṭa"...
ch. 20; Targum Sheni to Esther 4:13.)
In the liturgy
Many Jews read excerpts from and allusions to the instructions in the parshah as part of the readings on the offerings after the Sabbath morning blessings. Specifically, Jews read the instructions for the taking of the ashes in (Menachem Davis. The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation, 217–19. Brooklyn: Mesorah Publications, 2002. ISBN 1-57819-697-3.); read the instructions for the offerings in (Davis, at 231); and allude to the thanksgiving offerings of (Davis, at 240).The prohibition in of eating of sacrificial meat by anyone ritually contaminated provides an application of the eighth of the Thirteen Rules for interpreting the Torah in the Baraita of Rabbi Ishmael
Baraita of Rabbi Ishmael
The Baraita of Rabbi Ishmael is a baraita which explains the 13 rules of R. Ishmael, and their application, by means of illustrations from the Bible. The name is inaccurately given also to the first part of the Baraita, which only enumerates the thirteen rules...
that many Jews read as part of the readings before the Pesukei d’Zimrah prayer service
Jewish services
Jewish prayer are the prayer recitations that form part of the observance of Judaism. These prayers, often with instructions and commentary, are found in the siddur, the traditional Jewish prayer book....
. The rule provides that an item included in a generalization that is then singled out to teach something is singled out not to teach only about that particular item but about the generalization in its entirety. prohibits the eating of sacrificial meat by anyone ritually contaminated, and then singles out the peace offering and states that a contaminated person who eats the peace offering is subject to excision (karet, כָּרֵת). Applying the eighth rule teaches that the punishment of excision applies to a contaminated person who eats any of the offerings. (Davis. Siddur for the Sabbath and Festivals, at 244–45.)
The role of Moses as a priest in is reflected in which is in turn one of the six Psalms recited at the beginning of the Kabbalat Shabbat prayer service. (Reuven Hammer
Reuven Hammer
Reuven Hammer is a Conservative Jewish rabbi, scholar of Jewish liturgy, author and lecturer. He is a founder of the Masorti movement in Israel and a past president of the International Rabbinical Assembly. He served many years as head of the Masorti Beth Din in Israel...
. Or Hadash: A Commentary on Siddur Sim Shalom
Siddur Sim Shalom
Siddur Sim Shalom may refer to any siddur in a family of siddurim, Jewish prayerbooks, and related commentaries on these siddurim, published by the Rabbinical Assembly and the United Synagogue of Conservative Judaism....
for Shabbat and Festivals, 19. New York: The Rabbinical Assembly
Rabbinical Assembly
The Rabbinical Assembly is the international association of Conservative rabbis. The RA was founded in 1901 to shape the ideology, programs, and practices of the Conservative movement. It publishes prayerbooks and books of Jewish interest, and oversees the work of the Committee on Jewish Law and...
, 2003. ISBN 0-916219-20-8.)
Biblical
(right ear, thumb of right hand, and great toe of right foot). (preferring obedience to sacrifices).- HoseaBook of HoseaThe Book of Hosea is one of the books of the Hebrew Bible. It stands first in order among what are known as the twelve Minor Prophets.-Background and Content:...
(the offering of our lips instead of bulls).
Early nonrabbinic
- PhiloPhiloPhilo , known also as Philo of Alexandria , Philo Judaeus, Philo Judaeus of Alexandria, Yedidia, "Philon", and Philo the Jew, was a Hellenistic Jewish Biblical philosopher born in Alexandria....
. Allegorical Interpretation 3:45:129, 46:133, 50:147; On the Migration of Abraham 12:67; Who Is the Heir of Divine Things? 36:174; The Special Laws 1:41:225, 43:240, 46:254, 52:285. AlexandriaAlexandriaAlexandria is the second-largest city of Egypt, with a population of 4.1 million, extending about along the coast of the Mediterranean Sea in the north central part of the country; it is also the largest city lying directly on the Mediterranean coast. It is Egypt's largest seaport, serving...
, Egypt, early 1st Century C.E.. Reprinted in, e.g., The Works of Philo: Complete and Unabridged, New Updated Edition. Translated by Charles Duke YongeCharles Duke YongeCharles Duke Yonge was an English historian, classicist, and cricketer. He wrote numerous works of modern history, and translated several classical works.-Life:...
, 65, 67, 259, 290, 555, 557–58, 561. Peabody, Mass.: Hendrickson Pub., 1993. ISBN 0-943575-93-1.
- JosephusJosephusTitus Flavius Josephus , also called Joseph ben Matityahu , was a 1st-century Romano-Jewish historian and hagiographer of priestly and royal ancestry who recorded Jewish history, with special emphasis on the 1st century AD and the First Jewish–Roman War, which resulted in the Destruction of...
, Antiquities of the JewsAntiquities of the JewsAntiquities of the Jews is a twenty volume historiographical work composed by the Jewish historian Flavius Josephus in the thirteenth year of the reign of Roman emperor Flavius Domitian which was around 93 or 94 AD. Antiquities of the Jews contains an account of history of the Jewish people,...
3:9:1–4, 11:2; 4:8:9, 11:1; 8:8:4. Circa 93–94. Reprinted in, e.g., The Works of Josephus: Complete and Unabridged, New Updated Edition. Translated by William WhistonWilliam WhistonWilliam Whiston was an English theologian, historian, and mathematician. He is probably best known for his translation of the Antiquities of the Jews and other works by Josephus, his A New Theory of the Earth, and his Arianism...
, 94–95. Peabody, Mass.: Hendrickson Pub., 1987. ISBN 0-913573-86-8.
Classical rabbinic
- MishnahMishnahThe Mishnah or Mishna is the first major written redaction of the Jewish oral traditions called the "Oral Torah". It is also the first major work of Rabbinic Judaism. It was redacted c...
: Challah 1:6; Orlah 2:16–17; Bikkurim 2:7–10; Shekalim 1:4, 7:6; Zevachim 1:1–14:10; Menachot 1:1–13:11; Chullin 7:1, 10:1; Keritot 1:1. Land of Israel, circa 200 C.E. Reprinted in, e.g., The Mishnah: A New Translation. Translated by Jacob NeusnerJacob NeusnerJacob Neusner is an American academic scholar of Judaism who lives in Rhinebeck, New York.-Biography:Born in Hartford, Connecticut, Neusner was educated at Harvard University, the Jewish Theological Seminary of America , the University of Oxford, and Columbia University.Neusner is often celebrated...
, 149, 164, 171, 252, 263, 699–765, 779, 784, 836. New Haven: Yale University Press, 1988. ISBN 0-300-05022-4. - ToseftaToseftaThe Tosefta is a compilation of the Jewish oral law from the period of the Mishnah.-Overview:...
: Demai 2:7-8; Challah 2:7-8; Pisha (Pesachim) 8:9; Megillah 3:21; Sotah 13:7; Bava Kamma 10:13; Shevuot 2:10; 3:1, 6; Zevachim 1:1–13:20; Menachot 1:1–13:23; Oktzin 3:3. Land of Israel, circa 300 C.E. Reprinted in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction. Translated by Jacob Neusner, 1:85-86, 339, 511, 650, 886; 2:1012, 1227, 1229, 1231, 1307–70, 1407–68, 1925. Peabody, Mass.: Hendrickson Pub., 2002. ISBN 1-56563-642-2. - SifraSifraSifra is the Halakic midrash to Leviticus. It is frequently quoted in the Talmud, and the study of it followed that of the Mishnah, as appears from Tanḥuma, quoted in Or Zarua, i. 7b. Like Leviticus itself, the midrash is occasionally called "Torat Kohanim" , and in two passages also "Sifra debe...
70:1–98:9. Land of Israel, 4th Century C.E. Reprinted in, e.g., Sifra: An Analytical Translation. Translated by Jacob Neusner, 2:1–119. Atlanta: Scholars Press, 1988. ISBN 1-55540-206-2. - Jerusalem TalmudJerusalem TalmudThe Jerusalem Talmud, talmud meaning "instruction", "learning", , is a collection of Rabbinic notes on the 2nd-century Mishnah which was compiled in the Land of Israel during the 4th-5th century. The voluminous text is also known as the Palestinian Talmud or Talmud de-Eretz Yisrael...
: Orlah 33b, 34b; Bikkurim 12b, 25a; Sukkah 14a. Land of Israel, circa 400 C.E. Reprinted in, e.g., Talmud Yerushalmi. Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, vols. 12, 22. Brooklyn: Mesorah Pubs., 2007–2009. - Leviticus RabbahLeviticus RabbahLeviticus Rabbah, Vayikrah Rabbah, or Wayiqra Rabbah is a homiletic midrash to the Biblical book of Leviticus . It is referred to by Nathan ben Jehiel in his Aruk as well as by Rashi in his commentaries on , and elsewhere. According to Leopold Zunz, Hai Gaon and Nissim knew and made use of it...
7:1–10:9. Land of Israel, 5th Century. Reprinted in, e.g., Midrash Rabbah: Leviticus. Translated by H. Freedman and Maurice Simon, 4:89–134. London: Soncino Press, 1939. ISBN 0-900689-38-2.
- Babylonian TalmudTalmudThe Talmud is a central text of mainstream Judaism. It takes the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history....
: Shabbat 111a, 114a, 132a; Pesachim 3a, 16a–b, 19a, 23a–24b, 26a, 27b, 35a, 37a, 38b, 43b, 45a, 58a–59b, 63b, 65b, 71b, 79a, 82a–83a, 95b–96a; Yoma 2a–b, 4a, 5a–b, 7a, 12b, 20a, 21a, 23b–24a, 25a, 28a, 33a–34a, 45a–b, 46b–47a, 59b–60a, 74a–b; Sukkah 43a, 47b, 55b–56a; Beitzah 19b, 21a; Rosh Hashanah 5b–6a; Taanit 11b; Megillah 9b, 20b, 23b; Moed Katan 9a, 15b; Chagigah 7b, 10b, 24a, 26b; Yevamot 7a, 39b–40a, 68b, 72b, 74b, 81a, 82a, 87a, 100a; Ketubot 5b, 25a, 106b; Nedarim 10b, 12a–b, 25a, 36a; Nazir 37b–38a; Sotah 14b–15a, 19a, 23a–b, 29a–b; Kiddushin 29a, 30a, 36b, 51a, 53a, 55b; Bava Kamma 5a, 13a, 41a, 82b, 110b, 111a; Bava Metzia 3b, 55a; Bava Batra 106b; Sanhedrin 34a, 42b, 61b; Makkot 13a, 14b, 17a–b, 18b; Shevuot 6b–7a, 11a, 15a–b, 29a, 38a; Avodah Zarah 34a–b, 76a; Horayot 3a, 9a, 11b–12a; Zevachim 2a–120b; Menachot 2a–110a; Chullin 22a, 23b, 36b–37a, 39a, 45a, 74b–75a, 81b, 99a, 101a, 117a–b, 120a, 130a, 131b, 132b–33b, 134b; Bekhorot 15a, 30b, 33b, 39a; Arakhin 3b–4a; Temurah 14a, 18a–b, 23a, 32b; Keritot 2a, 4a–b, 5a–6a, 20b–21b, 22b, 23b, 27a; Meilah 2a, 5a–6b, 9a, 10a, 11b–12a; Tamid 28a–29a, 30a; Niddah 6b, 40a–41a. Babylonia, 6th Century. Reprinted in, e.g., Talmud Bavli. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 vols. Brooklyn: Mesorah Pubs., 2006.
Medieval
- RashiRashiShlomo Yitzhaki , or in Latin Salomon Isaacides, and today generally known by the acronym Rashi , was a medieval French rabbi famed as the author of a comprehensive commentary on the Talmud, as well as a comprehensive commentary on the Tanakh...
. Commentary. Leviticus 6–8. TroyesTroyesTroyes is a commune and the capital of the Aube department in north-central France. It is located on the Seine river about southeast of Paris. Many half-timbered houses survive in the old town...
, France, late 11th Century. Reprinted in, e.g., Rashi. The Torah: With Rashi’s Commentary Translated, Annotated, and Elucidated. Translated and annotated by Yisrael Isser Zvi Herczeg, 3:59–92. Brooklyn: Mesorah Publications, 1994. ISBN 0-89906-028-5. - Judah HaleviYehuda HaleviJudah Halevi was a Spanish Jewish physician, poet and philosopher. He was born in Spain, either in Toledo or Tudela, in 1075 or 1086, and died shortly after arriving in Palestine in 1141...
. KuzariKuzariThe Kitab al Khazari, commonly called the Kuzari, is one of most famous works of the medieval Spanish Jewish philosopher and poet Rabbi Yehuda Halevi, completed around 1140. Its title is an Arabic phrase meaning Book of the Khazars...
. 2:80. ToledoToledo, SpainToledo's Alcázar became renowned in the 19th and 20th centuries as a military academy. At the outbreak of the Spanish Civil War in 1936 its garrison was famously besieged by Republican forces.-Economy:...
, Spain, 1130–1140. Reprinted in, e.g., Jehuda Halevi. Kuzari: An Argument for the Faith of Israel. Intro. by Henry Slonimsky, 133. New York: Schocken, 1964. ISBN 0-8052-0075-4. - ZoharZoharThe Zohar is the foundational work in the literature of Jewish mystical thought known as Kabbalah. It is a group of books including commentary on the mystical aspects of the Torah and scriptural interpretations as well as material on Mysticism, mythical cosmogony, and mystical psychology...
2:236b, 238b; 3:27a–35b, 37a, 87a, 107b, 213a. Spain, late 13th Century. Reprinted in, e.g., The Zohar. Translated by Harry Sperling and Maurice Simon. 5 vols. London: Soncino Press, 1934.
Modern
- Thomas HobbesThomas HobbesThomas Hobbes of Malmesbury , in some older texts Thomas Hobbs of Malmsbury, was an English philosopher, best known today for his work on political philosophy...
. LeviathanLeviathan (book)Leviathan or The Matter, Forme and Power of a Common Wealth Ecclesiasticall and Civil — commonly called simply Leviathan — is a book written by Thomas Hobbes and published in 1651. Its name derives from the biblical Leviathan...
, 3:40, 42. England, 1651. Reprint edited by C. B. MacphersonC. B. MacphersonCrawford Brough Macpherson O.C. M.Sc. D. Sc. was an influential Canadian political scientist who taught political theory at the University of Toronto.-Life:...
, 503–04, 572. Harmondsworth, England: Penguin Classics, 1982. ISBN 0-14-043195-0. - Louis GinzbergLouis GinzbergRabbi Louis Ginzberg was a Talmudist and leading figure in the Conservative Movement of Judaism of the twentieth century. He was born on November 28, 1873, in Kovno, Lithuania; he died on November 11, 1953, in New York City.-Biographical background:...
. Legends of the Jews, 3:179–81. Philadelphia: Jewish Publication Society, 1911. - Jacob MilgromJacob MilgromJacob Milgrom was a prominent American Jewish Bible scholar and Conservative rabbi, best known for his comprehensive Torah commentaries and work on the Dead Sea Scrolls.-Biography:...
. “Sacrifices and Offerings, OT,” and “Wave offering.” In The Interpreter’s Dictionary of the Bible. Supp. vol., 763–71, 944–46. Nashville, Tenn.: Abingdon, 1976. ISBN 0-687-19269-2. - Jacob Milgrom. Leviticus 1-16, 3:378–569. New York: Anchor Bible, 1998. ISBN 0-385-11434-6.
- Suzanne A. Brody. “A Woman’s Portion.” In Dancing in the White Spaces: The Yearly Torah Cycle and More Poems, 86. Shelbyville, Kentucky: Wasteland Press, 2007. ISBN 1-60047-112-9.
Texts
Commentaries
- Academy for Jewish Religion, California
- Academy for Jewish Religion, New York
- Aish.com
- American Jewish University
- Anshe Emes Synagogue, Los Angeles
- Bar-Ilan University
- Chabad.org
- eparsha.com
- G-dcast
- The Israel Koschitzky Virtual Beit Midrash
- Jewish Agency for Israel
- Jewish Theological Seminary
- Miriam Aflalo
- MyJewishLearning.com
- Ohr Sameach
- Orthodox Union
- OzTorah, Torah from Australia
- Oz Ve Shalom — Netivot Shalom
- Rabbi Shlomo Riskin
- Rabbi Shmuel Herzfeld
- Reconstructionist Judaism
- Sephardic Institute
- Shiur.com
- 613.org Jewish Torah Audio
- Suzanne A. Brody
- Talia Davis
- Tanach Study Center
- Teach613.org, Torah Education at Cherry Hill
- Torah from Dixie
- Torah.org
- TorahVort.com
- Union for Reform Judaism
- United Hebrew Congregations of the Commonwealth
- United Synagogue of Conservative Judaism
- What’s Bothering Rashi?