#23 — Parshat Vayikra
(Leviticus 1:1-5:26)
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו
He shall lay his hand on the head of the burnt offering, and it shall be accepted for him to make atonement for him. (Leviticus 1:4)
Overview
Up until now Sinai has been the location where G-d has been both communing with and imparting instruction to Moshe. Here in Parsha Vayikra we shift from Sinai to the Tabernacle.
In the latter part of Exodus the focus was largely devoted to preparations for the building of the Mishkan (Tabernacle). With its construction now completed the focus shifts to the rules, regulations and activities that were to take place within the Mishkan; that is, the proper procedures for how one is to to come before G-d and on what basis. Thus, for all intents and purposes Vayikra is a book of worship describing how the people are to come before G-d and by what means. Detailed instructions are given on the various types of sacrifices to be offered as they were to be the central element of all worship. The sacrificial system as a whole is designed as a way of celebrating and worshiping G-d in light of His mercy in providing access to His presence.
What’s in a sacrifice?
Deeply personal experience
Leviticus is notorious as being the book where many the average reader of Tanakh is tempted to cease from their reading!!
Most of us in the modern world today are very much disconnected from the world of ritual and sacrifice. So it can be difficult to envision how vivid and intense an experience it would have been to participate in the offerings prescribed here.
The giving of these gifts and sacrifices would have been a deeply personal experience. To begin with, the offeror was to bring an animal or first fruits from their own resources. This of course would have been at the personal expense of the individual. Moreover, the animals offered were to be without blemish – without question a picture of purity and innocence in contrast to the giver whose very sin the animal is said to atone.
Atonement
If the animal of the flock or herd was selected, the offeror would present it just outside the door to the entrance of the Mishkan before the presence of the L-rd and the priests (kohanim). In terms of proximity this was about as close as the average worshiper would get to the place where the Lord’s presence was to dwell.
The offeror would then lay his hand upon the head of the animal, associating his own life with the life of that animal. Here we see a foundation for G-d’s provision of sin through the sacrificial death of another. Verse 4 reads “And it will be accepted on his behalf to make atonement for him.”
The death of the innocent animal provided a means of atoning for the sin of the offerer. The word atonement (לְכַפֵּר) indicates a cleansing or the removal of sin. Here we see the basis for G-d’s provision of sin, something that will be frequently elaborated on not only throughout Parshat Vayikra and the book of Leviticus in general, but a major theme to be developed throughout Tanakh.
It can’t be emphasized enough that this would have been a very intense, personal, and emotional experience for the participant; an experience that was meant to point to the high cost of sin and its ultimate penalty: death. The offeror would no doubt be deeply moved by all of this, no less by the fact that he himself was to be the one to take the life of the animal – and in some instances to dismantle its body into pieces (1:6)!
Foundation for drawing near to G-d
However, notice also the participation between the offeror and the priests. While the offeror would slay the animal, the priest’s alone dealt with the blood and the altar. All this emphasized the absolute seriousness of sin as a barrier to relationship with a holy G-d while also pointing to the important role of mediation in paving a way for access into His presence.
Our Torah portion this week, reflective of the entire book of Leviticus, lays the foundation for how Israel was to come before the presence of G-d. If the nation of Israel were to be the people of G-d, sin had to be dealt. It is important to emphasize that the sacrificial system lays a strong foundation for the need for atonement in order to draw near to the L-rd.
Most importantly, blood sacrifice foreshadows and anticipates what would be confirmed by the prophets who would point to an even greater atonement to be provided in the death of the righteous one, Moshiach Tzidkenu (Messiah our Righteousness). The ultimate fulfillment is seen in the sufferings of Messiah Yeshua (Isaiah 53, Zechariah 12:10).
A CLOSER LOOK: THE BURNT OFFERING (עֹלָה)
Throughout our portion this week five types of offerings are described in detail: The burnt offering (עֹלָה), the grain offering (מנחה), the peace offering (זֶבַח שְׁלָמִים), the sin offering (קָרְבַּן חַטָּאת), and the guilt offering (אשם).
Of the five, the burnt offering or olah holds special importance in that it often serves in the role of being an initiatory type of sacrifice. It was the most foundational as well as the most common in that it was offered each morning and evening as well as on Shabbat and additional Feast days (Exodus 29:38-42, Numbers 28-29).
It is interesting that prior to the establishment of the Mishkan, sacrificial offerings in Scripture appear most commonly as burnt offerings. The first appearance comes at the hands of Noah just after the flood, whose sacrifices are said to appease the wrath of G-d; a “soothing aroma” (רֵיחַ הַנִּיחֹחַ) to the Lord (Genesis 8:20, see also Leviticus 1:13, 2:2, 4:31).
Abraham’s offering of a ram in the place of Isaac was a burnt offering (Genesis 22:13). So were the sacrifices offered by Jethro before Moses and the elders (Exodus 18:12; see also 10:25).
Unique to the olah in contrast to the other offerings is that the entire animal was to be consumed on the altar. This of course would make it the most costly of sacrifices. Furthermore, as a whole offering the olah signified full devotion and surrender to G-d. It also demonstrated a recognition of one’s guilt and need for provision for sin, again no less than through the death of another. Moreover, it was the only sacrifice that was continually to be offered, never to be put out (Exodus 29:42; Leviticus 6:13).
Therefore, in a sense one might say all other offerings were in a way connected or even an extension or outflowing of the olah. This is further established by the fact that the altar on which all sacrifices were made is called nothing less than “the altar of burnt offerings.”
We see this in Moses’ instructions regarding peace offerings in which he commands that “Aaron’s sons shall burn it on the altar upon the burnt sacrifices” (3;5). Of the sin offering it is written that the priest shall pour “the remaining blood of the bull at the base of the altar of the burnt offering (4:7). Even the grain offering, which did not involve the sacrificial slaying of an animal, was still to be consumed on the burnt altar. This again suggests that all subsequent offerings are established on the basis of the olah (2:8-9).
In light of this, along with its placement in the very beginning of Leviticus, it seems right to view the olah as functioning as an initiatory offering that served in a sense as a gateway into covenant with G-d. That is, it should be viewed as the starting basis for communion with Him. All other offerings are established on the basis of the olah; its constant burning is a sign of the lasting covenant with the nation of Israel in light of G-d’s mercy in providing atonement for sin.
As a direct result of this, Israel out of thankfulness was to offer the firstfruits of the grain. G-d has given to Israel. Now Israel in love for Him would give of themselves.
Next we are given instructions on the peace offerings, which interestingly are never said to atone. In fact, it is exactly because sin has been atoned for that Israel can come before G-d and commune with Him as well as with the priests. The peace offering also was the only offering in which the participant was allowed to partake and eat. The peace offering is a picture of harmony and fellowship with G-d.
Chapters 4-5 provide instructions for sin and guilt offerings to be made when a violation within the covenant occurs. They are restorative, designed to bring renewed communion with G-d to those already within the covenant.
How much more…
But when Messiah appeared as Kohen Gadol (High Priest) of the good things that have now come, passing through the greater and more perfect Tent not made with hands (that is to say not of this creation), He entered into the Holies once for all – not by the blood of goats and calves but by His own blood, having obtained eternal redemption.
For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, how much more will the blood of Messiah – who through the eternal Spirit offered Himself without blemish to G-d – cleanse our conscience from dead works to serve the living G-d?
For this reason He is the mediator of a new covenant, in order that those called may receive the promised eternal inheritance – since a death has taken place that redeems them from violations under the first covenant.
(Hebrews 9:11-15)
Insight for daily living
Just as the sacrificial system in general points forward to the greater atonement Yeshua would provide, we also see here parallels to the life of faith we pursue in Him. It is through faith in Him that one may find lasting forgiveness and as a result peace with G-d (as we see with the burnt offering).
In thankfulness we respond to his grace in giving all we have to him (corresponding to the grain offering). The result is deep communion and fellowship with G-d and with one another (peace offering). Yet at times we fall short and as His children need to come back into His embrace (sin & guilt offering). In so doing we remember and cling all the more to Messiah Yeshua who “loved us and gave Himself up for us, a fragrant offering and sacrifice to G-d” (Ephesians 5:2).