ECHOES OF THE JERUSALEM TEMPLE
TSAV Leviticus VI – VIII
The system and order of sacrifices are the main theme of our chapters. The Torah details the different times and reasons for offering a korban, a sacrifice. In previous readings of the Torah, we had mentioned that a korban had to be mikem, “of you”, so that the offering, in its essence requires a personal offering, because sacrifice involves giving something of yourself.
The universe of sacrifices is alien to most people and probably collides with some basic concepts of our current mindset. To begin with, what might be the possible purpose of these sacrifices? It is clear that the intention is not to “feed” God with the flesh and blood of the animal offered. There are those who suggest that it is an additional way to approach the Creator. We are told that the Korban is the instrument that man uses to communicate with God and at the same time to become more aware of His existence and Providence.
If this was the original intention, how can we now meet this need when, because of the destruction of Beit HaMikdash, we cannot continue with sacrifices? The Talmud, anticipating our question, outlines a conversation in which Avraham asks God this same question. How will the Jewish people obtain forgiveness for their sins in the absence of sacrifices? The answer given is, “When Israel recites the biblical order of offerings, God will consider it as if they had actually offered these sacrifices and would forgive their sins”. In this way Jewish tradition takes refuge in the word and in study and points to the latter, as the factor that can compensate for the transient circumstances, and which ultimately enthrones study as the supreme good.
The order of our daily prayers is governed by the sacrifices of Beit HaMikdash. Relying on the fact that there was a Korban called Tamid, the Chachamim ordered a daily prayer service called Shacharit that must be recited in the early hours of the morning that coincides with the schedule of this sacrifice. Mincha service was instituted to remember the offerings of incense in the evenings on the Mizbeach hapenimi, the golden altar.
According to the Zohar, the recitation of the order of the offering of incense serves to remove impurities from the world so that prayers may be attended. The recitation of Arvit or Maariv was also instituted to reference the offering of the evening hours. Since additional offerings were offered on the holidays, our prayers reflect this fact with the inclusion of the Musaf service.
Worship within the synagogue is therefore an echo of what taking place in the Jerusalem Temple and all Jewish homes have certain characteristics that also allude to the Beit HaMikdash. The table of the house can be considered as an altar and food as sacrifices, according to the Chajamim. Therefore, we wash our hands before eating, because according to biblical instruction the Kohén had to wash his hands before the offering. In the Beit HaMikdash there was a Kiyor, a container of sanctified water from which that liquid was poured onto the Kohén’s hands and feet before the sacrifices. We, therefore, wash our hands before a meal.
The day began in the Temple with caring for and cleaning the Menora, the chandelier that had been made by hammering a solid piece of gold. The remaining ashes from the previous day were then removed from the altar. Three flames were maintained by the altar. The Korban was offered on the Maaracha gedola, the first great flame at the center of the altar. The second flame, Maaracha sheniya shel ketoret, located in the south west of the altar, was used for incense. The third flame, Maaracha lekiyum haesh, remained always lit in case some of the other flames went out.
The first Korban mentioned is the Olat tamid, the constant offering of every day. The animal was acquired for sacrifice with the moneys of Machtsit hashekel’s contributed by the community, giving everyone equal participation in the Temple service. Sacrifice is a demonstration of the willingness to fulfill the Divine will. This Korban was incinerated in its entirety. An offer of flour with olive oil Minchat nesachim followed by pouring wine on the altar.
“Unintentionally” disobedience of Shabbat rules requires the offering of Chatat, a sacrifice of atonement. From a traditional perspective, even if the action has no specific intention to bypass the law, total innocence cannot be claimed. The person who is aware at all times of his responsibilities does not incur in these mistakes. Violation of the law by carelessness reveals carefreeness and lack of seriousness in the face of a Divine imperative.
Community offerings for peace are called Shalmei tsibur and Asham is the Korban of guilt offered for a disobedience. If one were to swear falsely with reference to an object that had been entrusted to his care or for committing a robbery, or as a result of any loan, he had to offer the Asham guezelot offering. Misuse of an object belonging to the religious worship of the Temple requires the Asham meilot offering. (It is obvious that, in the climate of administrative corruption in many contemporary societies, a Beit HaMikdash of the twentieth century would have difficulty tending to all the Asham meilot that would need to be offered).
A Nazir (a person who had made a commitment to refrain from drinking wine, cutting his hair, and not having contact with a corpse) had to offer Asham nazir if he accidentally had contact with a corpse. On the eighth day, after pronouncing himself cured, the Metsora, a person that presented skin eruptions, had to offer an Asham Metsora. According to our sages, skin eruptions were an external manifestation of an internal spiritual disease. Metsora was interpreted as Motsi ra, in particular as Motsi shem ra, who slandered and falsely insulted his neighbor. A doubt about the need to bring to the Temple a Chatat, (mentioned above) requires the offering of an Asham talui, because of imprecise guilt.
To relieve yourself of any danger or overcome a severe illness is a reason for an offering of Toda, gratitude to Providence. In this way, the significant moments of life were accompanied by an offering, either of atonement or of gratitude to God. We must note that intentional infractions could not be atoned for with a Korban. Sacrifices are not mechanisms for “disobeying the law” and then repent. The Korban is an instrument to approach the Divinity either in moments of joy or in moments of gathering.
Although we do not have a Beit HaMikdash today, the principle of sacrifice remains in force. In every human relationship of importance and significance, giving is required, that is our personal contribution and ultimately our total dedication.
MITSVA: TORAH ORDINANCE IN THIS PARASHA
CONTAINS 9 POSITIVE MITSVOT AND 9 PROHIBITIONS
- 131.Leviticus 6:3 Raising the ashes (from the Altar)
- 132.Leviticus 6:6 Daily ignite the fire upon the Altar
- 133.Leviticus 6:6 Do not put out the fire of the Altar
- 134.Leviticus 6:9 Eating the remaining Mincha offering
- 135.Leviticus 6:10 Do not let ferment the remaining Mincha offering
- 136.Leviticus 6:13 Kohen Gadol’s (High Priest) daily Mincha offering
- 137.Leviticus 6:16 The Mincha offering of a Kohen should not be consumed
- 138.Leviticus 6:18 The procedure with the Chatat (sin) offering
- 139.Leviticus 6:23 Not to eat the flesh of the Chatat (sin) offering whose blood is splattered inside the Sanctuary
- 140.Leviticus 7:1 The procedure with the Asham (guilt) offering
- 141.Leviticus 7:11 The procedure with the Shelamim (peace) offering
- 142.Leviticus 7:15 Leave no meat from the Toda (gratitude) offering after the time allotted for its consumption
- 143.Leviticus 7:17 The obligation to burn the remnants of sacred offerings
- 144.Leviticus 7:18 Not to eat from the Pigul (offering because of improper intentions)
- 145.Leviticus 7:19 Not to eat the flesh of sacred offerings turned unclean
- 146.Leviticus 7:19 The obligation to burn sacred flesh turned unclean
- 147.Leviticus 7:23 Not to eat Chelev (forbidden fat from offering)
- 148.Leviticus 7:26 Not to ingest the blood of any animal or bird
