|
[[Berkas:Tabernacle_Camp.jpg|ka|jmpl|500x500px|Dalam [[Kemah Suci|Kemah suci]] dan Camp (Abad ke-19 gambar)]]
'''Tzav''', '''Tsav''', '''Zav''', '''Sav''', atau dalam bahasa Ibrani Alkitab '''Ṣaw''' (צַו – [[Bahasa Ibrani]] untuk "perintah," kata keenam, dan pertamakata khas kata-katapertama, didalam parashahparsyah ini) adalah [[Bacaan Taurat Mingguan|bagian Taurat mingguan]] (פָּרָשָׁה, ''parashah'') ke-25 dalam siklus tahunan [[Pembacaan Taurat|Taurat membaca]] dan yang kedua dalamdari [[Kitab Imamat]]. ParasyahParsyah tersebut mengajarkan bagaimana [[Kohen|imam]] melakukan [[Kurban (Yahudi)|persembahan korban]] dan menjelaskan tentang pentahbisan [[Harun]] dan anak-anaknya. Parsyah tersebut merupakanmeliputi {{Alkitab|Imamat 6:1–8:36}} ({{Alkitab|Imamat 6:8–8:36}} dalam [[Alkitab Versi Raja James|KJV]]). ParashahSeluruh parsyah tersebut terdiri dari 5.096 huruf Ibrani, 1.353 kata Ibrani, dalam 97 [[Pasal dan ayat dalam Alkitab|ayat]], dan dapat menempati sekitar 170 garisbaris dalam gulungan Taurat (סֵפֶר תּוֹרָה, ''[[Gulungan Kitab Taurat|Sefer Torah]]'').<ref>{{Cite web|url=http://www.akhlah.com/tanach/torah/vayikra/vayikra-torah-stats/|title=Torah Stats — VaYikra|publisher=Akhlah Inc.|access-date=March 15, 2013|archive-date=2018-09-21|archive-url=https://web.archive.org/web/20180921225913/https://www.akhlah.com/tanach/torah/vayikra/vayikra-torah-stats/|dead-url=yes}}</ref> [[Yahudi|orangOrang-orang Yahudi]] membacanya pada [[Sabat|hari Sabat]] ke-24 atau ke-25 setelah [[Simchat Torah]], umumnya pada bulan Maret atau awal April.
== Bacaan ==
<!--
=== Bacaan pertama — Imamat 6:1–11 ===
InDalam the first readingbacaan (עליה, ''aliyah'') pertama, GodAllah toldmenyuruh [[Musa|Moses]] to command Aaronuntuk andmenugaskan theHarun priestsdan aboutpara theimam ritualsmengenai oftatacara themempersembahkan sacrificeskorban (קָרְבָּנוֹת, ''karbanotkorbanot'').<ref>{{Alkitab|Imamat 6:1}}</ref>
The '''burntKorban offeringbakaran''' (עֹלָה, ''olah''; ''burnt offering'') was to burn on the [[altar]] until morning, when the priest was to clear the ashes to a place outside the camp.<ref>{{Alkitab|Imamat 6:2–4}}</ref> The priests were to keep the [[Api|fire]] burning, every morning feeding it [[Kayu|wood]].<ref>{{Alkitab|Imamat 6:5–6}}</ref>
The '''meal offering''' (מִנְחָה, ''minkhah'') was to be presented before the altar, a handful of it burned on the altar, and the balance eaten by the priests as [[Bahan pengembang|unleavened]] cakes in the Tent of Meeting.<ref>{{Alkitab|Imamat 6:7–11}}</ref>
=== Second reading — Leviticus 6:12–7:10 ===
In the second reading (עליה, ''aliyah''), on the occasion of the [[Imam Besar Israel|High Priest's]] anointment, the meal offering was to be prepared with oil on a griddle and then entirely burned on the altar.<ref>{{Alkitab|Imamat 6:12–16}}</ref>
[[Berkas:Holman_Consecration_of_Aaron_and_His_Sons.jpg|kiri|jmpl|300x300px|Consecration of Aaron and His Sons (illustration from the 1890 Holman Bible)]]
[[Berkas:Figures_061_Moses_consecrates_Aaron_and_his_sons_and_offers_their_sin_offering.jpg|ka|jmpl|377x377px|Moses Consecrates Aaron and His Sons and Offers Their Sin Offering (illustration from the 1728 ''Figures de la Bible'')]]
The '''[[sin]] offering''' ({{Hebrew|חַטָּאת}}, ''chatat'') 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.<ref>{{Alkitab|Imamat 6:17–22}}</ref> If the sin offering was cooked in an earthen vessel, that vessel was to be broken afterward. A copper vessel could be rinsed with water and reused.<ref>{{Alkitab|Imamat 6:21}}</ref> 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.<ref name="Bibleverse||Leviticus|6:23.|HE">{{Alkitab|Imamat 6:23}}</ref>
The '''guilt offering''' ({{Hebrew|אָשָׁם}}, ''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.<ref>{{Alkitab|Imamat 7:1–7}}</ref>
The priest who offered a burnt offering kept the skin.<ref>{{Alkitab|Imamat 7:8}}</ref> 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.<ref>{{Alkitab|Imamat 7:9–10}}</ref>
===Third reading — Leviticus 7:11–38===
In the third reading ({{Hebrew|עליה}}, ''aliyah''), the '''peace offering''' ({{Hebrew|שְׁלָמִים}}, ''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.<ref>{{Alkitab|Imamat 7:11–14}}</ref> All the meat of the peace offering had to be eaten on the day that it was offered.<ref name="Bibleverse||Leviticus|7:15.|HE">{{Alkitab|Imamat 7:15}}</ref> 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.<ref>{{Alkitab|Imamat 7:16–18}}</ref>
Meat that touched anything unclean could not be eaten; it had to be burned.<ref name="Bibleverse||Leviticus|7:19.|HE">{{Alkitab|Imamat 7:19}}</ref> And only a person who was unclean could not eat meat from peace offerings, at pain of exile.<ref>{{Alkitab|Imamat 7:20–21}}</ref> One could eat no fat or blood, at pain of exile.<ref>{{Alkitab|Imamat 7:22–27}}</ref>
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.<ref>{{Alkitab|Imamat 7:28–34}}</ref>
[[File:Holman Consecration of Aaron and His Sons.jpg|thumb|left|300px|Consecration of Aaron and His Sons (illustration from the 1890 Holman Bible)]]
[[File:Figures 061 Moses consecrates Aaron and his sons and offers their sin offering.jpg|thumb|right|250px|Moses Consecrates Aaron and His Sons and Offers Their Sin Offering (illustration from the 1728 ''Figures de la Bible'')]]
===Fourth reading — Leviticus 8:1–13===
In the fourth reading ({{Hebrew|עליה}}, ''aliyah''), God instructed Moses to assemble the whole community at the entrance of the Tent of Meeting for the priests' ordination.<ref>{{Alkitab|Imamat 8:1–5}}</ref> Moses brought Aaron and his sons forward, washed them, and dressed Aaron in his vestments.<ref>{{Alkitab|Imamat 8:6–9}}</ref> Moses anointed and consecrated the [[Tabernacle]] and all that was in it, and then anointed and consecrated Aaron and his sons.<ref>{{Alkitab|Imamat 8:10–13}}</ref>
===Fifth reading — Leviticus 8:14–21===
In the fifth reading ({{Hebrew|עליה}}, ''aliyah''), 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.<ref>{{Alkitab|Imamat 8:14–15.|HE}}</ref> 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.<ref>{{Bibleverse||Leviticus|8:15–17.|HE}}</ref> Moses then brought forward a [[Sheep|ram]] for a burnt offering, Aaron and his sons laid their hands on the ram's head, and it was slaughtered.<ref>{{Bibleverse||Leviticus|8:18–19}}</ref> Moses dashed the blood against the altar and burned all of the ram on the altar.<ref>{{Bibleverse||Leviticus|8:19–21}}</ref>
===Sixth reading — Leviticus 8:22–29===
In the sixth reading ({{Hebrew|עליה}}, ''aliyah''), 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.<ref>{{Bibleverse||Leviticus|8:22–23}}</ref> 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.<ref>{{Bibleverse||Leviticus|8:23–24}}</ref> 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.<ref>{{Bibleverse||Leviticus|8:25–28}}</ref> Moses raised the breast before God and then took it as his portion.<ref>{{Bibleverse||Leviticus|8:29}}</ref>
===Seventh reading — Leviticus 8:30–36===
In the seventh reading ({{Hebrew|עליה}}, ''aliyah''), Moses sprinkled oil and blood on Aaron and his sons and their vestments.<ref>{{Bibleverse||Leviticus|8:30.|HE}}</ref> 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.<ref>{{Bibleverse||Leviticus|8:31–36.|HE}}</ref>
-->
=== Pembacaan menurut siklus tiga-tahunan ===
Pembacaan Taurat menurut [[:en:triennial cycle|siklus tiga tahunan]] memuat jadwal pembacaan parsyah ini sebagai berikut:<ref>See, e.g., Richard Eisenberg [https://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/19861990/eisenberg_triennial.pdf "A Complete Triennial Cycle for Reading the Torah."] ''Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement: 1986–1990'', pages 383–418. New York: The [[Rabbinical Assembly]], 2001. {{ISBN|0-91-6219-18-6}}.</ref>
{| class="wikitable" style="background:Ivory; text-align:center"
|-
! style="background:Navajowhite;"|
! style="background:Navajowhite;"|Tahun 1
! style="background:Navajowhite;"|Tahun 2
! style="background:Navajowhite;"|Tahun 3
|-
|-
! style="background:Navajowhite;"|
! style="background:Navajowhite;"|2016–2017, 2019–2020 . . .
! style="background:Navajowhite;"|2017–2018, 2020–2021 . . .
! style="background:Navajowhite;"|2018–2019, 2021–2022 . . .
|-
! style="background:Navajowhite;"|Bacaan
! style="background:Navajowhite;"|{{Alkitab|Imamat 6:1–7:10}}
! style="background:Navajowhite;"|{{Alkitab|Imamat 7:11–38}}
! style="background:Navajowhite;"|{{Alkitab|Imamat 8:1–36}}
|-
|1
|{{Alkitab|Imamat 6:1–3}}
|{{Alkitab|Imamat 7:11–15}}
|{{Alkitab|Imamat 8:1–5}}
|-
|2
|{{Alkitab|Imamat 6:4–6}}
|{{Alkitab|Imamat 7:16–18}}
|{{Alkitab|Imamat 8:6–9}}
|-
|3
|{{Alkitab|Imamat 6:7–11}}
|{{Alkitab|Imamat 7:19–21}}
|{{Alkitab|Imamat 8:10–13}}
|-
|4
|{{Alkitab|Imamat 6:12–16}}
|{{Alkitab|Imamat 7:22–27}}
|{{Alkitab|Imamat 8:14–17}}
|-
|5
|{{Alkitab|Imamat 6:17–23}}
|{{Alkitab|Imamat 7:28–31}}
|{{Alkitab|Imamat 8:18–21}}
|-
|6
|{{Alkitab|Imamat 7:1–6}}
|{{Alkitab|Imamat 7:32–34}}
|{{Alkitab|Imamat 8:22–29}}
|-
|7
|{{Alkitab|Imamat 7:7–10}}
|{{Alkitab|Imamat 7:35–38}}
|{{Alkitab|Imamat 8:30–36}}
|-
|Maftir
|{{Alkitab|Imamat 7:7–10}}
|{{Alkitab|Imamat 7:35–38}}
|{{Alkitab|Imamat 8:33–36}}
|}
<!--
== Penafsiran dalam Alkitab ==
[[File:Book of Leviticus Chapter 1-1 (Bible Illustrations by Sweet Media).jpg|thumb|right|300px|Imam mempersembahkan korban (1984 illustration by Jim Padgett, courtesy of Sweet Publishing)]]
The parashah has parallels or is discussed in these Biblical sources:<ref>For more on inner-Biblical interpretation, see, e.g., Benjamin D. Sommer. “Inner-biblical Interpretation.” In ''The Jewish Study Bible: Second Edition''. Edited by [[Adele Berlin]] and [[Marc Zvi Brettler]], pages 1835–41. [[New York City|New York]]: [[Oxford University Press]], 2014. {{ISBN|978-0-19-997846-5}}.</ref>
===Leviticus chapter 1–7===
In [[Psalms|Psalm]] {{Bibleverse-nb||Psalm|50,|HE}} God clarifies the purpose of sacrifices. God states that correct sacrifice was not the taking of a bull out of the sacrificer's house, nor the taking of a goat out of the sacrificer's fold, to convey to God, for every animal was already God's possession.<ref>{{Bibleverse||Psalm|50:9–11.|HE}}</ref> The sacrificer was not to think of the sacrifice as food for God, for God neither hungers nor eats.<ref>{{Bibleverse||Psalm|50:12–13.|HE}}</ref> Rather, the worshiper was to offer to God the sacrifice of thanksgiving and call upon God in times of trouble, and thus God would deliver the worshiper and the worshiper would honor God.<ref>{{Bibleverse||Psalm|50:14–15.|HE}}</ref>
And {{Bibleverse||Psalm|107|HE}} enumerates four occasions on which a thank-offering ({{Hebrew|זִבְחֵי תוֹדָה}}, ''zivchei todah''),<ref>{{Bibleverse||Psalm|107:22.|HE}}</ref> as described in {{Bibleverse||Leviticus|7:12–15|HE}} (referring to a {{Hebrew|זֶבַח תּוֹדַת}}, ''zevach todah'') would be appropriate: (1) passage through the [[desert]],<ref>{{Bibleverse||Psalm|107:4–9.|HE}}</ref> (2) release from [[prison]],<ref>{{Bibleverse||Psalm|107:10–16.|HE}}</ref> (3) recovery from serious [[disease]],<ref>{{Bibleverse||Psalm|107:17–22.|HE}}</ref> and (4) surviving a [[storm]] at sea.<ref>{{Bibleverse||Psalm|107:23–32.|HE}}</ref>
[[File:Tissot Noah's Sacrifice.jpg|thumb|left|300px|Noah's Sacrifice (watercolor circa 1896–1902 by James Tissot)]]
The [[Tanakh|Hebrew Bible]] reports several instances of sacrifices before God explicitly called for them in {{Bibleverse||Leviticus|1–7.|HE}} While {{Bibleverse||Leviticus|1:3–17|HE}} and {{Bibleverse||Leviticus|6:1–6|HE}} set out the procedure for the burnt offering ({{Hebrew|עֹלָה}}, ''olah''), before then, {{Bibleverse-lb||Genesis|8:20|HE}} reports that [[Noah]] offered burnt-offerings ({{Hebrew|עֹלֹת}}, ''olot'') of every clean beast and bird on an altar after the waters of [[Genesis flood narrative|the Flood]] subsided. The story of the [[Binding of Isaac]] includes three references to the burnt offering ({{Hebrew|עֹלָה}}, ''olah''). In {{Bibleverse||Genesis|22:2,|HE}} God told [[Abraham]] to take [[Isaac]] and offer him as a burnt-offering ({{Hebrew|עֹלָה}}, ''olah''). {{Bibleverse||Genesis|22:3|HE}} then reports that Abraham rose early in the morning and split the wood for the burnt-offering ({{Hebrew|עֹלָה}}, ''olah''). And after the [[angel]] of the Lord averted Isaac's sacrifice, {{Bibleverse||Genesis|22:13|HE}} reports that Abraham lifted up his eyes and saw a ram caught in a thicket, and Abraham then offered the ram as a burnt-offering ({{Hebrew|עֹלָה}}, ''olah'') instead of his son. {{Bibleverse-lb||Exodus|10:25|HE}} reports that Moses pressed [[Pharaoh]] for Pharaoh to give the Israelites "sacrifices and burnt-offerings" ({{Hebrew|זְבָחִים וְעֹלֹת}}, ''zevachim v'olot'') to offer to God. And {{Bibleverse||Exodus|18:12|HE}} reports that after [[Jethro (Bible)|Jethro]] heard all that God did to Pharaoh and the [[Ancient Egypt|Egyptians]], Jethro offered a burnt-offering and sacrifices ({{Hebrew|עֹלָה וּזְבָחִים}}, ''olah uzevachim'') to God.
[[File:Abram Called To Be a Blessing.jpg|thumb|right|250px|Abram Called To Be a Blessing (illustration from a Bible card published 1906 by the Providence Lithograph Company)]]
While {{Bibleverse||Leviticus|2|HE}} and {{Bibleverse||Leviticus|6:7–16|HE}} set out the procedure for the meal-offering ({{Hebrew|מִנְחָה}}, ''minchah''), before then, in {{Bibleverse||Genesis|4:3,|HE}} [[Cain and Abel|Cain]] brought an offering ({{Hebrew|מִנְחָה}}, ''minchah'') of the fruit of the ground. And then {{Bibleverse||Genesis|4:4–5|HE}} reports that God had respect for Abel and his offering ({{Hebrew|מִנְחָתוֹ}}, ''minchato''), but for Cain and his offering ({{Hebrew|מִנְחָתוֹ}}, ''minchato''), God had no respect.
And while {{Bibleverse-lb||Numbers|15:4–9|HE}} indicates that one bringing an animal sacrifice needed also to bring a drink-offering ({{Hebrew|נֶּסֶךְ}}, ''nesech''), before then, in {{Bibleverse||Genesis|35:14,|HE}} [[Jacob]] poured out a drink-offering ({{Hebrew|נֶּסֶךְ}}, ''nesech'') at [[Bethel]].
More generally, the Hebrew Bible addressed "sacrifices" ({{Hebrew|זְבָחִים}}, ''zevachim'') generically in connection with Jacob and Moses. After Jacob and [[Laban (Bible)|Laban]] reconciled, {{Bibleverse||Genesis|31:54|HE}} reports that Jacob offered a sacrifice ({{Hebrew|זֶבַח}}, ''zevach'') on the mountain and shared a meal with his kinsmen. And after Jacob learned that [[Joseph (son of Jacob)|Joseph]] was still alive in Egypt, {{Bibleverse||Genesis|46:1|HE}} reports that Jacob journeyed to [[Beersheba]] and offered sacrifices ({{Hebrew|זְבָחִים}}, ''zevachim'') to the God of his father Isaac. And Moses and Aaron argued repeatedly with Pharaoh over their request to go three days' journey into the wilderness and sacrifice ({{Hebrew|וְנִזְבְּחָה}}, ''venizbechah'') to God.<ref>See {{Bibleverse||Exodus|5:3|HE}} ({{Hebrew|וְנִזְבְּחָה}}, ''venizbechah''); {{Bibleverse-nb||Exodus|5:8|HE}} ({{Hebrew|נִזְבְּחָה}}, ''nizbechah''); {{Bibleverse-nb||Exodus|5:17|HE}} ({{Hebrew|נִזְבְּחָה}}, ''nizbechah''); {{Bibleverse-nb||Exodus|8:4|HE}} ({{Hebrew|וְיִזְבְּחוּ}}, ''veyizbechu''); {{Bibleverse-nb||Exodus|8:22|HE}} ({{Hebrew|נִזְבַּח}}, ''nizbach'' (twice)); {{Bibleverse-nb||Exodus|8:23|HE}} ({{Hebrew|וְזָבַחְנוּ}}, ''vezavachnu''); {{Bibleverse-nb||Exodus|8:24|HE}} ({{Hebrew|וּזְבַחְתֶּם}}, ''uzvachtem''); {{Bibleverse-nb||Exodus|8:25|HE}} ({{Hebrew|לִזְבֹּחַ}}, ''lizboach''); {{Bibleverse-nb||Exodus|10:25|HE}} ({{Hebrew|זְבָחִים}}, ''zevachim''); {{Bibleverse-nb||Exodus|12:27|HE}} ({{Hebrew|זֶבַח}}, ''zevach''); {{Bibleverse-nb||Exodus|13:15|HE}} ({{Hebrew|זֹבֵחַ}}, ''zoveiach'').</ref>
The Hebrew Bible also includes several ambiguous reports in which Abraham or Isaac built or returned to an altar and "called upon the name of the Lord."<ref>See {{Bibleverse||Genesis|12:8;|HE}} {{Bibleverse-nb||Genesis|13:3–4;|HE}} {{Bibleverse-nb||Genesis|26:25.|HE}} See also {{Bibleverse||Exodus|17:15,|HE}} in which Moses built an altar in thanksgiving.</ref> In these cases, the text implies but does not explicitly state that the Patriarch offered a sacrifice.<ref>See [[Anson Rainey]]. "Sacrifice." In ''[[Encyclopaedia Judaica]]'', volume 14, pages 599, 606. [[Jerusalem]]: [[Keter Publishing House]], 1972. {{LCCN|7290254}}.</ref> And at God's request, Abraham conducted an unusual sacrifice at the [[Covenant of the pieces|Covenant between the Pieces]] ({{Hebrew|ברית בין הבתרים}}) in {{Bibleverse||Genesis|15:9–21.|HE}}
===Leviticus chapter 8===
This is the pattern of instruction and construction of the Tabernacle and its furnishings:
[[File:Scinia.jpg|545px|thumb|right|The Tabernacle]]
{| class="wikitable" style="text-align:center; background:Ivory;"
|-
! style="border:1px white; background:Navajowhite;" rowspan=2|Item
! style="border:1px white; background:Navajowhite;" colspan=2|Instruction
! style="border:1px white; background:Navajowhite;" colspan=2|Construction
|-
! style="border:1px white; background:Navajowhite;"|Order
! style="border:1px white; background:Navajowhite;"|Verses
! style="border:1px white; background:Navajowhite;"|Order
! style="border:1px white; background:Navajowhite;"|Verses
|-
! style="border:1px white; background:Navajowhite;"|The Sabbath
|16
|{{Bibleverse||Exodus|31:12–17|HE}}
|1
|{{Bibleverse||Exodus|35:1–3|HE}}
|-
! style="border:1px white; background:Navajowhite;"|Contributions
|1
|{{Bibleverse||Exodus|25:1–9|HE}}
|2
|{{Bibleverse||Exodus|35:4–29|HE}}
|-
! style="border:1px white; background:Navajowhite;"|Craftspeople
|15
|{{Bibleverse||Exodus|31:1–11|HE}}
|3
|{{Bibleverse||Exodus|35:30–36:7|HE}}
|-
! style="border:1px white; background:Navajowhite;"|Tabernacle
|5
|{{Bibleverse||Exodus|26:1–37|HE}}
|4
|{{Bibleverse||Exodus|36:8–38|HE}}
|-
! style="border:1px white; background:Navajowhite;"|Ark
|2
|{{Bibleverse||Exodus|25:10–22|HE}}
|5
|{{Bibleverse||Exodus|37:1–9|HE}}
|-
! style="border:1px white; background:Navajowhite;"|Table
|3
|{{Bibleverse||Exodus|25:23–30|HE}}
|6
|{{Bibleverse||Exodus|37:10–16|HE}}
|-
! style="border:1px white; background:Navajowhite;"|Menorah
|4
|{{Bibleverse||Exodus|25:31–40|HE}}
|7
|{{Bibleverse||Exodus|37:17–24|HE}}
|-
! style="border:1px white; background:Navajowhite;"|Altar of Incense
|11
|{{Bibleverse||Exodus|30:1–10|HE}}
|8
|{{Bibleverse||Exodus|37:25–28|HE}}
|-
! style="border:1px white; background:Navajowhite;"|Anointing Oil
|13
|{{Bibleverse||Exodus|30:22–33|HE}}
|9
|{{Bibleverse||Exodus|37:29|HE}}
|-
! style="border:1px white; background:Navajowhite;"|Incense
|14
|{{Bibleverse||Exodus|30:34–38|HE}}
|10
|{{Bibleverse||Exodus|37:29|HE}}
|-
! style="border:1px white; background:Navajowhite;"|Altar of Sacrifice
|6
|{{Bibleverse||Exodus|27:1–8|HE}}
|11
|{{Bibleverse||Exodus|38:1–7|HE}}
|-
! style="border:1px white; background:Navajowhite;"|Laver
|12
|{{Bibleverse||Exodus|30:17–21|HE}}
|12
|{{Bibleverse||Exodus|38:8|HE}}
|-
! style="border:1px white; background:Navajowhite;"|Tabernacle Court
|7
|{{Bibleverse||Exodus|27:9–19|HE}}
|13
|{{Bibleverse||Exodus|38:9–20|HE}}
|-
! style="border:1px white; background:Navajowhite;"|Priestly Garments
|9
|{{Bibleverse||Exodus|28:1–43|HE}}
|14
|{{Bibleverse||Exodus|39:1–31|HE}}
|-
! style="border:1px white; background:Navajowhite;"|Ordination Ritual
|10
|{{Bibleverse||Exodus|29:1–46|HE}}
!15
!{{Bibleverse||Leviticus|8:1–9:24|HE}}
|-
! style="border:1px white; background:Navajowhite;"|Lamp
|8
|{{Bibleverse||Exodus|27:20–21|HE}}
|16
|{{Bibleverse||Numbers|8:1–4|HE}}
|}
[[File:Kohenbreastplate.jpg|thumb|125px|right|The Breastplate of the High Priest (illustration from the 1905–1906 [[Jewish Encyclopedia]])]]
The Hebrew Bible refers to the [[Urim and Thummim]] in {{Bibleverse||Exodus|28:30;|HE}} {{Bibleverse||Leviticus|8:8;|HE}} {{Bibleverse||Numbers|27:21;|HE}} {{Bibleverse-lb||Deuteronomy|33:8;|HE}} [[Books of Samuel|1 Samuel]] {{Bibleverse-nb|1|Samuel|14:41|HE}} ("Thammim") and {{Bibleverse-nb|1|Samuel|28:6;|HE}} {{Bibleverse-lb||Ezra|2:63;|HE}} and {{Bibleverse-lb||Nehemiah|7:65;|HE}} and may refer to them in references to "sacred utensils" in {{Bibleverse||Numbers|31:6|HE}} and the Ephod in {{Bibleverse|1|Samuel|14:3|HE}} and [http://www.mechon-mamre.org/p/pt/pt08a14.htm#19 19;] {{Bibleverse-nb|1|Samuel|23:6|HE}} and [http://www.mechon-mamre.org/p/pt/pt08a23.htm#9 9;] and {{Bibleverse-nb|1|Samuel|30:7–8;|HE}} and {{Bibleverse-lb||Hosea|3:4.|HE}}
The Torah mentions the combination of ear, thumb, and toe in three places. In {{Bibleverse||Exodus|29:20,|HE}} God instructed Moses how to initiate the priests, telling him to kill a ram, take some of its blood, and put it on the tip of the right ear of Aaron and his sons, on the thumb of their right hand, and on the great toe of their right foot, and dash the remaining blood against the altar round about. And then {{Bibleverse||Leviticus|8:23–24|HE}} reports that Moses followed God's instructions to initiate Aaron and his sons. Then, {{Bibleverse||Leviticus|14:14,|HE}} [http://www.mechon-mamre.org/p/pt/pt0314.htm#17 17,] [http://www.mechon-mamre.org/p/pt/pt0314.htm#25 25], and [http://www.mechon-mamre.org/p/pt/pt0314.htm#28 28] set forth a similar procedure for the cleansing of a person with skin disease ({{Hebrew|צָּרַעַת}}, ''[[Tzaraath|tzara'at]]''). In {{Bibleverse||Leviticus|14:14,|HE}} God instructed the priest on the day of the person's cleansing to take some of the blood of a guilt-offering and put it upon the tip of the right ear, the thumb of the right hand, and the great toe of the right foot of the one to be cleansed. And then in {{Bibleverse||Leviticus|14:17,|HE}} God instructed the priest to put oil on the tip of the right ear, the thumb of the right hand, and the great toe of the right foot of the one to be cleansed, on top of the blood of the guilt-offering. And finally, in {{Bibleverse||Leviticus|14:25|HE}} and [http://www.mechon-mamre.org/p/pt/pt0314.htm#28 28], God instructed the priest to repeat the procedure on the eighth day to complete the person's cleansing.
==In early nonrabbinic interpretation==
[[File:Philo.jpg|thumb|left|90px|Philo]]
The parashah has parallels or is discussed in these early nonrabbinic sources:<ref>For more on early nonrabbinic interpretation, see, e.g., Esther Eshel. “Early Nonrabbinic Interpretation.” In ''The Jewish Study Bible: Second Edition''. Edited by Adele Berlin and Marc Zvi Brettler, pages 1841–59.</ref>
===Leviticus chapter 8===
Reading {{Bibleverse||Leviticus|8:23–24,|HE}} [[Philo]] noted that Moses took some blood from the sacrificed ram, holding a vial under it to catch it, and with it he anointed three parts of the body of the initiated priests – the tip of the ear, the extremity of the hand, and the extremity of the foot, all on the right side. Philo taught that this signified that the perfect person must be pure in every word and action, and in all of life, for it is the hearing that judges a person's words, and the hand is the symbol of action, and the foot of the way in which a person walks in life. Philo taught that since each of these parts is an extremity of the body, and is likewise on the right side, this indicated that improvement in everything is to be arrived at by dexterity, being a portion of felicity, and being the true aim in life, which a person must necessarily labor to attain, and to which a person ought to refer all actions, aiming at them in life as an archer aims at a target.<ref>Philo. [http://cornerstonepublications.org/Philo/Philo_On_The_Life_of_Moses_II.html ''On the Life of Moses'' 2:29:150.] [[Alexandria]], Egypt, early 1st century CE. Reprinted in, e.g., ''The Works of Philo: Complete and Unabridged, New Updated Edition''. Translated by [[Charles Duke Yonge]], page 504. Peabody, Massachusetts: Hendrickson Publishers, 1993. {{ISBN|0-943575-93-1}}.</ref>
==In classical rabbinic interpretation==
The parashah is discussed in these [[rabbi]]nic sources from the era of the [[Mishnah]] and the [[Talmud]]:<ref>For more on classical rabbinic interpretation, see, e.g., [[Yaakov Elman]]. “Classical Rabbinic Interpretation.” In ''The Jewish Study Bible: Second Edition''. Edited by Adele Berlin and Marc Zvi Brettler, pages 1859–78.</ref>
===Leviticus chapter 6===
Tractate [[Kodashim|Zevachim]] in the Mishnah, [[Tosefta]], and Babylonian Talmud interpreted the law of animal sacrifices in {{Bibleverse||Leviticus|1–5.|HE}}<ref>[http://www.sefaria.org/Mishna_Zevachim Mishnah Zevachim 1:1–14:10.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 699–732. Tosefta Zevachim 1:1–13:20. Reprinted in, e.g., ''The Tosefta: Translated from the Hebrew, with a New Introduction''. Translated by Jacob Neusner, volume 2, pages 1307–69. [http://www.halakhah.com/pdf/kodoshim/Zevachim.pdf Babylonian Talmud Zevachim 2a–120b.] Reprinted in, e.g., ''Talmud Bavli''. Edited by Yisroel Simcha Schorr and Chaim Malinowitz, volumes 55–57. Brooklyn: Mesorah Publications, 1995–1996.</ref> The Mishnah taught that a sacrifice was slaughtered for the sake of six things: (1) for the sake of the sacrifice for which it was consecrated, (2) for the sake of the offerer, (3) for the sake of the Divine Name, (4) for the sake of the altar fires, (5) for the sake of an aroma, and (6) for the sake of pleasing God, and a sin-offering and a guilt-offering for the sake of sin. Rabbi Jose taught that even if the offerer did not have any of these purposes at heart, the offering was valid, because it was a regulation of the court, since the intention was determined only by the priest who performed the service.<ref>[http://www.sefaria.org/Mishnah_Zevachim.4?lang=bi Mishnah Zevachim 4:6.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 707. [http://www.halakhah.com/pdf/kodoshim/Zevachim.pdf Babylonian Talmud Zevachim 46b.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Moshe Einhorn, Henoch Moshe Levin, Michoel Weiner, Shlomo Fox-Ashrei, and Abba Zvi Naiman; edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 56, page 46b<sup>3</sup>. Brooklyn: Mesorah Publications, 1995. {{ISBN|1-57819-614-0}}.</ref> The Mishnah taught that the intention of the priest conducting the sacrifice determined whether the offering would prove valid.<ref>[http://www.sefaria.org/Mishna_Zevachim.1 Mishnah Zevachim 1:1–2:5.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, 699–703.</ref>
[[Shimon bar Yochai|Rabbi Simeon]] taught that, generally speaking, the Torah required a burnt offering only as expiation for sinful meditation of the heart.<ref>[[Leviticus Rabbah]] 7:3. Land of Israel, 5th century. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by [[Harry Freedman (rabbi)|Harry Freedman]] and Maurice Simon, volume 4, page 93. London: Soncino Press, 1939. {{ISBN|0-900689-38-2}}.</ref>
A [[Midrash]] taught that if people repent, it is accounted as if they had gone up to [[Jerusalem]], built the [[Temple in Jerusalem|Temple]] and the altars, and offered all the sacrifices ordained in the Torah.<ref>Leviticus Rabbah 7:2. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4.</ref> Rabbi Aha said in the name of Rabbi [[Hanina ben Pappa]] that God accounts studying the sacrifices as equivalent to offering them. [[Rav Huna]] taught that God said that engaging in the study of Mishnah is as if one were offering up sacrifices. [[Samuel of Nehardea|Samuel]] taught that God said that engaging in the study of the law is as if one were building the Temple.<ref>Leviticus Rabbah 7:3. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, page 94–95.</ref> And the [[Avot of Rabbi Natan]] taught that God loves Torah study more than sacrifice.<ref>Avot of Rabbi Natan, chapter 4. Circa 700–900 CE. Reprinted in, e.g., ''The Fathers According to Rabbi Nathan.'' Translated by Judah Goldin, page 32. New Haven: Yale Univ. Press, 1955. {{ISBN|0-300-00497-4}}. And reprinted in, e.g., ''The Fathers According to Rabbi Nathan: An Analytical Translation and Explanation.'' Translated by Jacob Neusner, page 37. Atlanta: Scholars Press, 1986. {{ISBN|1-55540-073-6}}.</ref>
[[Rabbi Ammi]] taught that Abraham asked God if Israel would come to sin, would God punish them as God punished the generation of the Flood and the generation of the Tower of Babel. God answered that God would not. Abraham then asked God in {{Bibleverse||Genesis|15:8:|HE}} “How shall I know?” God replied in {{Bibleverse||Genesis|15:9:|HE}} “Take Me a heifer of three years old . . .” (indicating that Israel would obtain forgiveness through sacrifices). Abraham then asked God what Israel would do when the Temple would no longer exist. God replied that whenever Jews read the Biblical text dealing with sacrifices, God would reckon it as if they were bringing an offering, and forgive all their iniquities.<ref>[http://www.halakhah.com/pdf/moed/Megilah.pdf Babylonian Talmud Megillah 31b.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Gedaliah Zlotowitz and Hersh Goldwurm; edited by Yisroel Simcha Schorr, volume 20, page 31b<sup>1–2</sup>. Brooklyn: Mesorah Publications, 1991. {{ISBN|1-57819-620-5}}. See also [http://www.halakhah.com/pdf/moed/Taanith.pdf Babylonian Talmud Taanit 27b.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Mordechai Kuber and Michoel Weiner; edited by Hersh Goldwurm, volume 19, page 27b<sup>1</sup>. Brooklyn: Mesorah Publications, 1991. {{ISBN|1-57819-619-1}}.</ref>
[[File:Knesset Menorah Jochanan ben Sakkai.jpg|thumb|right|200px|Johanan ben Zakai (detail from The Knesset Menorah in Jerusalem)]]
The [[Gemara]] taught that when Rav [[Sheshet]] fasted, on concluding his prayer, he added a prayer that God knew that when the Temple still stood, if people sinned, they used to bring sacrifices (pursuant to {{Bibleverse||Leviticus|4:27–35|HE}} and {{Bibleverse-nb||Leviticus|7:2–5|HE}}), and though they offered only the animal's fat and blood, atonement was granted. Rav Sheshet continued that he had fasted and his fat and blood had diminished, so he asked that it be God's will to account Rav Sheshet fat and blood that had been diminished as if he had offered them on the Altar.<ref>[http://www.halakhah.com/berakoth/berakoth_17.html#PARTb Babylonian Talmud Berakhot 17a.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Gedaliah Zlotowitz; edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 1, page 17a<sup>2</sup>. Brooklyn: Mesorah Publications, 1997. {{ISBN|1-57819-600-0}}.</ref>
Rabbi Isaac declared that prayer takes precedence over sacrifice.<ref>[[Midrash Shmuel (aggadah)|Midrash Samuel]] 1:7. 650–900 CE. Quoted in Bernard J. Bamberger. “Leviticus.” In ''The Torah: A Modern Commentary: Revised Edition''. Edited by [[Gunther Plaut|W. Gunther Plaut]]; revised edition edited by [[David E. Stern|David E.S. Stern]], page 677. New York: [[Union for Reform Judaism]], 2006. {{ISBN|0-8074-0883-2}}.</ref>
The Avot of Rabbi Natan taught that as Rabban [[Johanan ben Zakai]] and [[Joshua ben Hananiah|Rabbi Joshua]] were leaving Jerusalem, Rabbi Joshua expressed sorrow that the place where the Israelites had atoned for their iniquities had been destroyed. But Rabban Johanan ben Zakai told him not to grieve, for we have in acts of loving-kindness another atonement as effective as sacrifice at the Temple, as {{Bibleverse-lb||Hosea|6:6|HE}} says, “For I desire mercy, and not sacrifice.”<ref>Avot of Rabbi Natan, chapter 4. Reprinted in, e.g., ''The Fathers According to Rabbi Nathan.'' Translated by Judah Goldin, page 34.</ref>
Rabbi Mani of Sheab and Rabbi Joshua of Siknin in the name of Rabbi Levi explained the origin of {{Bibleverse||Leviticus|6:1.|HE}} Moses prayed on Aaron's behalf, noting that the beginning of Leviticus repeatedly referred to Aaron's sons,<ref>See {{Bibleverse||Leviticus|1:5,|HE}} [http://www.mechon-mamre.org/p/pt/pt0301.htm#7 7,] [http://www.mechon-mamre.org/p/pt/pt0301.htm#8 8,] [http://www.mechon-mamre.org/p/pt/pt0301.htm#11 11;] {{Bibleverse-nb||Leviticus|2:2;|HE}} {{Bibleverse-nb||Leviticus|3:2,|HE}} [http://www.mechon-mamre.org/p/pt/pt0303.htm#5 5,] [http://www.mechon-mamre.org/p/pt/pt0303.htm#8 8,] [http://www.mechon-mamre.org/p/pt/pt0303.htm#13 13.]</ref> 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<ref>See [http://www.sefaria.org/Mishna_Tamid.2.3 Mishnah Tamid 2:3.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 864–65. [http://www.halakhah.com/pdf/kodoshim/Tamid.pdf Babylonian Talmud Tamid 29a.]</ref> 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 {{Bibleverse||Leviticus|6:1,|HE}} "Command Aaron and his sons."<ref>Leviticus Rabbah 7:1. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, pages 89–90.</ref>
Rabbi Abin deduced from {{Bibleverse||Leviticus|6:1|HE}} that burnt offerings were wholly given over to the flames.<ref>Leviticus Rabbah 7:4. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, pages 95–96.</ref>
The School of [[Rabbi Ishmael]] taught that whenever Scripture uses the word "command" ({{Hebrew|צַו}}, ''tzav'') (as {{Bibleverse||Leviticus|6:2|HE}} 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 {{Bibleverse||Deuteronomy|3:28,|HE}} 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 {{Bibleverse||Numbers|15:23,|HE}} 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."<ref>[http://www.halakhah.com/pdf/nashim/Kiddushin.pdf Babylonian Talmud Kiddushin 29a.] Reprinted in, e.g., ''Koren Talmud Bavli: Kiddushin''. Commentary by [[Adin Steinsaltz|Adin Even-Israel (Steinsaltz)]], volume 22, page 152. Jerusalem: Koren Publishers, 2015. {{ISBN|978-965-301-583-8}}.</ref>
[[File:Book of Genesis Chapter 8-13 (Bible Illustrations by Sweet Media).jpg|thumb|right|175px|Noah's Sacrifice (1984 illustration by Jim Padgett, courtesy of Sweet Publishing)]]
Rabbi Joshua of Siknin said in Rabbi Levi's name that the wording of {{Bibleverse||Leviticus|6:2|HE}} supports the argument of Rabbi [[Jose b. Hanina|Jose bar Hanina]] (on which he differed with [[Eleazar ben Shammua|Rabbi Eleazar]]) that the descendants of Noah offered only burnt-offerings (and not peace-offerings, as before the Revelation at [[Biblical Mount Sinai|Mount Sinai]], people were unworthy to consume any part of an animal consecrated to God). Rabbi Joshua of Siknin noted that {{Bibleverse||Leviticus|6:2|HE}} 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 {{Bibleverse||Leviticus|7:11|HE}} 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 {{Bibleverse||Leviticus|7:11|HE}} to teach that they would offer the peace-offering only after the events of {{Bibleverse||Leviticus|7:11.|HE}}<ref>[[Genesis Rabbah]] [https://archive.org/stream/RabbaGenesis/midrashrabbahgen027557mbp#page/n229/mode/2up 22:5.] Land of Israel, 5th century. Reprinted in, e.g., ''Midrash Rabbah: Genesis''. Translated by Harry Freedman and Maurice Simon, volume 1, pages 182–84. London: Soncino Press, 1939. {{ISBN|0-900689-38-2}}. See also [https://archive.org/stream/RabbaGenesis/midrashrabbahgen027557mbp#page/n319/mode/2up Genesis Rabbah 34:9.] Reprinted in, e.g., ''Midrash Rabbah: Genesis''. Translated by Harry Freedman and Maurice Simon, volume 1, pages 272–73.</ref>
The Gemara interpreted the words in {{Bibleverse||Leviticus|6:2,|HE}} "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. [[Judah ben Ilai|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 {{Bibleverse||Leviticus|6:2|HE}} 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 {{Bibleverse||Deuteronomy|23:19|HE}}), or a mixed breed, or a [[Kashrut|''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.<ref>[http://www.halakhah.com/pdf/kodoshim/Zevachim.pdf Babylonian Talmud Zevachim 27b.]</ref>
The Gemara taught that it is from the words of {{Bibleverse||Leviticus|6:2,|HE}} "upon the altar all night into the morning," that the Mishnah<ref name=MishnahMegillah2:6>[http://www.sefaria.org/Mishna_Megillah.2.6 Mishnah Megillah 2:6.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 320. [http://www.halakhah.com/pdf/moed/Megilah.pdf Babylonian Talmud Megillah 20b.] Reprinted in, e.g., ''Koren Talmud Bavli: Taanit • Megillah''. Commentary by Adin Even-Israel (Steinsaltz), volume 12, page 327. Jerusalem: Koren Publishers, 2014. {{ISBN|978-965-301-573-9}}.</ref> concludes that "the whole of the night is proper time for ... burning fat and limbs (on the altar)."<ref>[http://www.halakhah.com/pdf/moed/Megilah.pdf Babylonian Talmud Megillah 21a.] Reprinted in, e.g., ''Koren Talmud Bavli: Taanit • Megillah''. Commentary by Adin Even-Israel (Steinsaltz), volume 12, page 329.</ref> 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."<ref name=MishnahMegillah2:6/>
[[File:Mizbeah.jpg|thumb|left|300px|The Altar of the Tabernacle (illustration from the 1901 ''Standard Eclectic Commentary'')]]
The Rabbis taught a story reflecting the importance of the regular offering required by {{Bibleverse||Leviticus|6:2:|HE}} When the [[Hasmonean]] brothers Hyrcanus and [[Aristobulus II|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.<ref>[http://www.halakhah.com/babakamma/babakamma_82.html#PARTb Babylonian Talmud Bava Kamma 82b.] Reprinted in, e.g., ''Koren Talmud Bavli: Bava Kamma • Part Two''. Commentary by Adin Even-Israel (Steinsaltz), volume 24, page 121. Jerusalem: Koren Publishers, 2016. {{ISBN|978-965-301-585-2}}.</ref>
It was taught in the name of [[Rabbi Nehemiah]] that in obedience to {{Bibleverse||Leviticus|6:2,|HE}} 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.<ref>Leviticus Rabbah 7:5. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, pages 96–97.</ref>
Rabbi Levi read {{Bibleverse||Leviticus|6:2|HE}} 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.<ref>Leviticus Rabbah 7:6. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, pages 97–98.</ref>
A Midrash deduced the importance of peace from the way that the listing of the individual sacrifices in {{Bibleverse||Leviticus|6–7|HE}} concludes with the peace offering. {{Bibleverse||Leviticus|6:2–6|HE}} gives "the law of the burnt-offering," {{Bibleverse||Leviticus|6:7–11|HE}} gives "the law of the meal-offering," {{Bibleverse||Leviticus|6:18–23|HE}} gives "the law of the sin-offering," {{Bibleverse||Leviticus|7:1–7|HE}} gives "the law of the guilt-offering," and {{Bibleverse||Leviticus|7:11–21|HE}} gives "the law of the sacrifice of peace-offerings." Similarly, the Midrash found evidence for the importance of peace in the summary of {{Bibleverse||Leviticus|7:37,|HE}} which concludes with "the sacrifice of the peace-offering."<ref>Leviticus Rabbah 9:9. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, pages 115, 119–20.</ref>
Rabbi Judah the Levite, the son of Rabbi Shalom, taught that God's arrangements are not like those of mortals. For example, the cook of a human master dons fair apparel when going out, but puts on ragged things and an apron when working in the kitchen. Moreover, when sweeping the stove or oven, the cook puts on even worse clothing. But in God's presence, when the priest swept the altar and removed the ashes from it, he donned fine garments, as {{Bibleverse||Leviticus|6:3|HE}} says: "And the priest shall put on his linen garment," so that "he shall take up the ashes." This is to teach that pride has no place with the Omnipresent.<ref>[[Numbers Rabbah]] 4:20. 12th century. Reprinted in, e.g., ''Midrash Rabbah: Numbers''. Translated by Judah J. Slotki, volume 5, pages 137–38. London: Soncino Press, 1939. {{ISBN|0-900689-38-2}}.</ref>
[[File:Worshiping the golden calf.jpg|right|thumb|250px|Worshiping the Golden Calf (illustration from a Bible card published 1901 by the Providence Lithograph Company)]]
A Baraita interpreted the term "his fitted linen garment" ({{Hebrew|מִדּוֹ}}, ''mido'') in {{Bibleverse||Leviticus|6:3|HE}} to teach that the each priestly garment in {{Bibleverse||Exodus|28|HE}} had to be fitted to the particular priest, and had to be neither too short nor too long.<ref>[http://www.halakhah.com/pdf/kodoshim/Zevachim.pdf Babylonian Talmud Zevachim 35a.]</ref>
[[Yochanan bar Nafcha|Rabbi Johanan]] called his garments "my honor." Rabbi Aha bar Abba said in Rabbi Johanan's name that {{Bibleverse||Leviticus|6:4,|HE}} "And he shall put off his garments, and put on other garments," teaches that a change of garments is an act of honor in the Torah. And the School of Rabbi Ishmael taught that the Torah teaches us manners: In the garments in which one cooked a dish for one's master, one should not pour a cup of wine for one's master. Rabbi [[Hiyya bar Abba]] said in Rabbi Johanan's name that it is a disgrace for a scholar to go out into the marketplace with patched shoes. The Gemara objected that Rabbi Aha bar Hanina went out that way; Rabbi Aha son of [[Rav Nachman]] clarified that the prohibition is of patches upon patches. Rabbi Hiyya bar Abba also said in Rabbi Johanan's name that any scholar who has a grease stain on a garment is worthy of death, for [[Wisdom (personification)|Wisdom]] says in {{Bibleverse-lb||Proverbs|8:36,|HE}} "All they that hate me ({{Hebrew|מְשַׂנְאַי}}, ''mesanne'ai'') love (merit) death," and we should read not {{Hebrew|מְשַׂנְאַי}}, ''mesanne'ai'', but {{Hebrew|משׂניאי}}, ''masni'ai'' (that make me hated, that is, despised). Thus a scholar who has no pride in personal appearance brings contempt upon learning. [[Ravina I|Ravina]] taught that this was stated about a thick patch (or others say, a bloodstain). The Gemara harmonized the two opinions by teaching that one referred to an outer garment, the other to an undergarment. Rabbi Hiyya bar Abba also said in Rabbi Johanan's name that in {{Bibleverse-lb||Isaiah|20:3,|HE}} "As my servant [[Isaiah]] walked naked and barefoot," "naked" means in worn-out garments, and "barefoot" means in patched shoes.<ref>[http://www.halakhah.com/shabbath/shabbath_113.html#PARTb Babylonian Talmud Shabbat 113b–14a.] Reprinted in, e.g., ''Koren Talmud Bavli: Shabbat''. Commentary by Adin Even-Israel (Steinsaltz), volume 3, pages 175–76. Jerusalem: Koren Publishers, 2012. {{ISBN|978-965-301-565-4}}.</ref>
Tractate Menachot in the Mishnah, Tosefta, and Babylonian Talmud interpreted the law of meal offerings in {{Bibleverse||Leviticus|6:7–16.|HE}}<ref>[http://www.sefaria.org/Mishna_Menachot Mishnah Menachot 1:1–13:11.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 732–65. Tosefta Menachot 1:1–13:23. Reprinted in, e.g., ''The Tosefta: Translated from the Hebrew, with a New Introduction''. Translated by Jacob Neusner, volume 2, pages 1407–68. [http://www.halakhah.com/pdf/kodoshim/Menachoth.pdf Babylonian Talmud Menachot 2a–110a.]</ref>
The Rabbis taught that through the word "this," Aaron became degraded, as it is said in {{Bibleverse||Exodus|32:22–24,|HE}} "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 {{Bibleverse||Leviticus|6:13,|HE}} "''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.<ref>Leviticus Rabbah 8:1. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, pages 100–01.</ref>
And noting the similarity of language between "This is the sacrifice of Aaron" in {{Bibleverse||Leviticus|6:13|HE}} and "This is the sacrifice of [[Nahshon]] the son of Amminadab" and each of the other princes of the 12 tribes in {{Bibleverse||Numbers|7:17–83,|HE}} the Rabbis concluded that Aaron's sacrifice was as beloved to God as the sacrifices of the princes of the 12 tribes.<ref>Leviticus Rabbah 8:3. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, pages 103–04.</ref>
A Midrash noted that the commandment of {{Bibleverse||Leviticus|6:13|HE}} that Aaron offer sacrifices paralleled [[Samson]]'s riddle "out of the eater came forth food",<ref>{{Bibleverse-lb||Judges|14:14|HE}}</ref> for Aaron was to eat the sacrifices, and by virtue of {{Bibleverse||Leviticus|6:13,|HE}} a sacrifice was to come from him.<ref>Leviticus Rabbah 8:2. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, pages 102–03.</ref>
===Leviticus chapter 7===
A Midrash read {{Bibleverse||Psalm|50:23|HE}} to teach that the thanksgiving offerings of {{Bibleverse||Leviticus|7:12|HE}} honored God more than sin offerings or guilt offerings.<ref>Leviticus Rabbah 9:1. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, page 106.</ref> Similarly, Rabbi Phinehas compared the thanksgiving offerings of {{Bibleverse||Leviticus|7:12|HE}} 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 {{Bibleverse||Leviticus|7:12|HE}} homiletically to mean: "If it be for a thanks giving, He [God] will bring him [the offerer] near [to God]."<ref>Leviticus Rabbah 9:4. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, page 110.</ref> 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 {{Bibleverse||Leviticus|7:12|HE}} will not be annulled, and all prayers will be annulled, but the Thanksgiving ({{Hebrew|מוֹדִים}}, ''Modim'') prayer will not be annulled.<ref>Leviticus Rabbah 9:7. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, page 114.</ref>
In reading the requirement of {{Bibleverse||Leviticus|7:12|HE}} 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.<ref>[http://www.sefaria.org/Mishna_Challah.1.6 Mishnah Challah 1:6.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 149.</ref>
The Mishnah taught that a vow-offering, as in {{Bibleverse||Leviticus|7:16,|HE}} was when one said, "It is incumbent upon me to bring a burnt-offering" (without specifying a particular animal). And a freewill-offering was when one said, "''This'' animal shall serve as a burnt-offering" (specifying a particular animal). In the case of vow offerings, one was responsible for replacement of the animal if the animal died or was stolen; but in the case of freewill obligations, one was not held responsible for the animal's replacement if the specified animal died or was stolen.<ref>[http://www.halakhah.com/pdf/kodoshim/Kinim.pdf Mishnah Kinnim 1:1.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 883.</ref>
[[Eliezer ben Hurcanus|Rabbi Eliezer]] taught that the prohibition of eating the meat of a peace-offering on the third day in {{Bibleverse||Leviticus|7:18|HE}} also applied to invalidate the sacrifice of one who merely ''intended'' to eat sacrificial meat on the third day.<ref>[http://www.halakhah.com/pdf/kodoshim/Zevachim.pdf Babylonian Talmud Zevachim 29a.]</ref>
The Sages taught that one may trust butchers to remove [[chelev]], the fat that {{Bibleverse||Leviticus|3:17|HE}} and {{Bibleverse-nb||Leviticus|7:23|HE}} forbids.<ref>[http://www.sefaria.org/Mishna_Chullin.7.1 Mishnah Chullin 7:1.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 778–79. [http://www.halakhah.com/pdf/kodoshim/Chullin.pdf Babylonian Talmud Chullin 89b.]</ref>
[[Rabbi Berekiah]] said in the name of Rabbi Isaac that in the Time to Come, God will make a banquet for God's righteous servants, and whoever had not eaten meat from an animal that died other than through ritual slaughtering ({{Hebrew|נְבֵלָה}}, ''neveilah'', prohibited by {{Bibleverse||Leviticus|17:1–4|HE}}) in this world will have the privilege of enjoying it in the [[Jewish eschatology|World to Come]]. This is indicated by {{Bibleverse||Leviticus|7:24,|HE}} which says, "And the fat of that which dies of itself ({{Hebrew|נְבֵלָה}}, ''neveilah'') and the fat of that which is torn by beasts ({{Hebrew|טְרֵפָה}}, ''tereifah''), may be used for any other service, but you shall not eat it," so that one might eat it in the Time to Come. (By one's present self-restraint one might merit to partake of the banquet in the Hereafter.) For this reason Moses admonished the Israelites in {{Bibleverse||Leviticus|11:2,|HE}} "This is the animal that you shall eat."<ref>Leviticus Rabbah 13:3. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, pages 166–68.</ref>
A Baraita explained how the priests performed the waiving. A priest placed the sacrificial portions on the palm of his hand, the breast and thigh on top of the sacrificial portions, and whenever there was a bread offering, the bread on top of the breast and thigh. [[Rav Papa]] found authority for the Baraita's teaching in {{Bibleverse||Leviticus|8:26–27,|HE}} which states that they placed the bread on top of the thigh. And the Gemara noted that {{Bibleverse||Leviticus|10:15|HE}} implies that the breast and thigh were on top of the offerings of fat. But the Gemara noted that {{Bibleverse||Leviticus|7:30|HE}} says that the priest "shall bring the fat upon the breast." [[Abaye]] reconciled the verses by explaining that {{Bibleverse||Leviticus|7:30|HE}} refers to the way that the priest brought the parts from the slaughtering place. The priest then turned them over and placed them into the hands of a second priest, who waived them. Noting further that {{Bibleverse||Leviticus|9:20|HE}} says that "they put the fat upon the breasts," the Gemara deduced that this second priest then handed the parts over to a third priest, who burned them. The Gemara thus concluded that these verses taught that three priests were required for this part of the service, giving effect to the teaching of {{Bibleverse||Proverbs|14:28,|HE}} "In the multitude of people is the king's glory."<ref>[http://www.halakhah.com/pdf/kodoshim/Menachoth.pdf Babylonian Talmud Menachot 62a.]</ref>
Rabbi Aha compared the listing of {{Bibleverse||Leviticus|7:37|HE}} 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.<ref name="Leviticus Rabbah 9 pages 114">Leviticus Rabbah 9:8. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, pages 114–15.</ref>
A Midrash asked why {{Bibleverse||Leviticus|7:37|HE}} 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.<ref name="Leviticus Rabbah 9 pages 114"/>
Noting that {{Bibleverse||Leviticus|7:37–38|HE}} says that "This is the law . . . that the Lord commanded ''Moses'' in mount Sinai," Rabbi [[Judah ben Bathyra]] counted {{Bibleverse||Leviticus|7:38|HE}} 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.<ref>Numbers Rabbah 14:19. Reprinted in, e.g., ''Midrash Rabbah: Numbers''. Translated by Judah J. Slotki, volume 6, page 633.</ref>
[[File:Book of Exodus Chapter 28-2 (Bible Illustrations by Sweet Media).jpg|thumb|left|250px|The Tabernacle Courtyard (1984 illustration by Jim Padgett, courtesy of Sweet Publishing)]]
===Leviticus chapter 8===
[[Jose ben Halafta|Rabbi Jose]] noted that even though {{Bibleverse||Exodus|27:18|HE}} 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 {{Bibleverse||Leviticus|8:3|HE}} implied that the space miraculously held the entire Israelite people.<ref>[https://archive.org/stream/RabbaGenesis/midrashrabbahgen027557mbp#page/n84/mode/1up Genesis Rabbah 5:7.] Reprinted in, e.g., ''Midrash Rabbah: Genesis''. Translated by Harry Freedman and Maurice Simon, volume 1, pages 37–38.</ref>
The Tosefta deduced from the congregation's placement in {{Bibleverse||Leviticus|8:4|HE}} that in a [[synagogue]], as well, the people face toward the sanctuary.<ref>Tosefta Megillah 3:21. Reprinted in, e.g., ''The Tosefta: Translated from the Hebrew, with a New Introduction''. Translated by Jacob Neusner, volume 1, pages 649–50.</ref>
The Mishnah taught that the High Priest inquired of the Urim and Thummim noted in {{Bibleverse||Leviticus|8:8|HE}} only for the king, for the court, or for one whom the community needed.<ref name=MishnahYoma7:5>[http://www.sefaria.org/Mishna_Yoma.7.5 Mishnah Yoma 7:5.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 277. [http://www.halakhah.com/pdf/moed/Yoma.pdf Babylonian Talmud Yoma 71b.] Reprinted in, e.g., ''Koren Talmud Bavli: Yoma''. Commentary by Adin Even-Israel (Steinsaltz), volume 9, page 351. Jerusalem: Koren Publishers, 2013. {{ISBN|978-965-301-570-8}}.</ref>
A Baraita explained why the Urim and Thummim noted in {{Bibleverse||Leviticus|8:8|HE}} were called by those names: The term "Urim" is like the Hebrew word for "lights," and thus it was called "Urim" because it enlightened. The term "Thummim" is like the Hebrew word ''tam'' meaning "to be complete," and thus it was called "Thummim" because its predictions were fulfilled. The Gemara discussed how they used the Urim and Thummim: Rabbi Johanan said that the letters of the stones in the breastplate stood out to spell out the answer. [[Shimon ben Lakish|Resh Lakish]] said that the letters joined each other to spell words. But the Gemara noted that the Hebrew letter {{Hebrew|צ}}, ''[[tsade]]'', was missing from the list of the 12 tribes of Israel. Rabbi Samuel bar Isaac said that the stones of the breastplate also contained the names of Abraham, Isaac and Jacob. But the Gemara noted that the Hebrew letter {{Hebrew|ט}}, ''[[teth]]'', was also missing. Rav [[Aha b. Jacob|Aha bar Jacob]] said that they also contained the words: "The tribes of [[Jeshurun]]." The Gemara taught that although the decree of a [[prophet]] could be revoked, the decree of the Urim and Thummim could not be revoked, as {{Bibleverse||Numbers|27:21|HE}} says, "By the judgment of the Urim."<ref>[http://www.halakhah.com/pdf/moed/Yoma.pdf Babylonian Talmud Yoma 73b.] Reprinted in, e.g., ''Koren Talmud Bavli: Yoma''. Commentary by Adin Even-Israel (Steinsaltz), volume 9, page 363.</ref>
[[File:Book of Exodus Chapter 29-6 (Bible Illustrations by Sweet Media).jpg|thumb|right|225px|The High Priest wearing his Breastplate (1984 illustration by Jim Padgett, courtesy of Sweet Publishing)]]
The [[Pirke De-Rabbi Eliezer]] taught that when Israel sinned in the matter of the devoted things, as reported in {{Bibleverse-lb||Joshua|7:11,|HE}} Joshua looked at the 12 stones corresponding to the 12 tribes that were upon the High Priest's breastplate. For every tribe that had sinned, the light of its stone became dim, and Joshua saw that the light of the stone for the [[tribe of Judah]] had become dim. So Joshua knew that the tribe of Judah had transgressed in the matter of the devoted things. Similarly, the Pirke De-Rabbi Eliezer taught that [[Saul]] saw the [[Philistines]] turning against Israel, and he knew that Israel had sinned in the matter of the ban. Saul looked at the 12 stones, and for each tribe that had followed the law, its stone (on the High Priest's breastplate) shined with its light, and for each tribe that had transgressed, the light of its stone was dim. So Saul knew that the [[tribe of Benjamin]] had trespassed in the matter of the ban.<ref>Pirke De-Rabbi Eliezer, chapter 38. Early 9th century. Reprinted in, e.g., ''Pirke de Rabbi Eliezer''. Translated and annotated by Gerald Friedlander, pages 295, 297–98. London, 1916. Reprinted New York: Hermon Press, 1970. {{ISBN|0-87203-183-7}}.</ref>
The Mishnah reported that with the death of the [[Nevi'im|former prophets]], the Urim and Thummim ceased.<ref>[http://www.sefaria.org/Mishna_Sotah.9.13 Mishnah Sotah 9:12.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 464. [http://www.halakhah.com/sotah/sotah_48.html Babylonian Talmud Sotah 48a.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Eliezer Herzka, Moshe Zev Einhorn, Michoel Weiner, Dovid Kamenetsky, and Reuvein Dowek; edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 33b, page 48a<sup>3</sup>. Brooklyn: Mesorah Publications, 2000. {{ISBN|1-57819-673-6}}.</ref> In this connection, the Gemara reported differing views of who the former prophets were. [[Rav Huna]] said they were David, [[Samuel]], and [[Solomon]]. Rav Nachman said that during the days of David, they were sometimes successful and sometimes not (getting an answer from the Urim and Thummim), for [[Zadok]] consulted it and succeeded, while [[Abiathar]] consulted it and was not successful, as {{Bibleverse|2|Samuel|15:24|HE}} reports, "And Abiathar went up." (He retired from the priesthood because the Urim and Thummim gave him no reply.) Rabbah bar Samuel asked whether the report of [[Books of Chronicles|2 Chronicles]] {{Bibleverse-nb|2|Chronicles|26:5,|HE}} "And he (King [[Uzziah]] of Judah) set himself to seek God all the days of [[Zechariah (Hebrew prophet)|Zechariah]], who had understanding in the vision of God," did not refer to the Urim and Thummim. But the Gemara answered that Uzziah did so through Zechariah's prophecy. A Baraita told that when the first Temple was destroyed, the Urim and Thummim ceased, and explained {{Bibleverse||Ezra|2:63|HE}} (reporting events after the Jews returned from the [[Babylonian captivity|Babylonian Captivity]]), "And the governor said to them that they should not eat of the most holy things till there stood up a priest with Urim and Thummim," as a reference to the remote future, as when one speaks of the time of the [[Messiah]]. Rav Nachman concluded that the term "former prophets" referred to a period before [[Haggai]], Zechariah, and [[Malachi]], who were latter prophets.<ref>[http://www.halakhah.com/sotah/sotah_48.html#PARTb Babylonian Talmud Sotah 48b.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Eliezer Herzka, Moshe Zev Einhorn, Michoel Weiner, Dovid Kamenetsky, and Reuvein Dowek; edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 33b, pages 48b<sup>1–2</sup>.</ref> And the [[Jerusalem Talmud]] taught that the "former prophets" referred to Samuel and David, and thus the Urim and Thummim did not function in the period of the First Temple, either.<ref>Jerusalem Talmud Sotah 24b.</ref>
The Gemara taught that the early scholars were called ''[[sofer]]im'' (related to the original sense of its root ''safar'', "to count") because they used to count all the letters of the Torah (to ensure the correctness of the text). They used to say the ''[[Waw (letter)|vav]]'' ({{Hebrew|ו}}) in {{Hebrew|גָּחוֹן}}, ''gachon'' ("belly"), in {{Bibleverse||Leviticus|11:42|HE}} marks the half-way point of the letters in the Torah. (And in a Torah Scroll, scribes write that ''vav'' ({{Hebrew|ו}}) larger than the surrounding letters.) They used to say the words {{Hebrew|דָּרֹשׁ דָּרַשׁ}}, ''darosh darash'' ("diligently inquired"), in {{Bibleverse||Leviticus|10:16|HE}} mark the half-way point of the words in the Torah. And they used to say {{Bibleverse||Leviticus|13:33|HE}} marks the half-way point of the verses in the Torah. [[Rav Yosef b. Hiyya|Rav Joseph]] asked whether the ''vav'' ({{Hebrew|ו}}) in {{Hebrew|גָּחוֹן}}, ''gachon'' ("belly"), in {{Bibleverse||Leviticus|11:42|HE}} belonged to the first half or the second half of the Torah. (Rav Joseph presumed that the Torah contains an even number of letters.) The scholars replied that they could bring a Torah Scroll and count, for Rabbah bar bar Hanah said on a similar occasion that they did not stir from where they were until a Torah Scroll was brought and they counted. Rav Joseph replied that they (in Rabbah bar bar Hanah's time) were thoroughly versed in the proper defective and full spellings of words (that could be spelled in variant ways), but they (in Rav Joseph's time) were not. Similarly, Rav Joseph asked whether {{Bibleverse||Leviticus|13:33|HE}} belongs to the first half or the second half of verses. Abaye replied that for verses, at least, we can bring a Scroll and count them. But Rav Joseph replied that even with verses, they could no longer be certain. For when Rav Aha bar Adda came (from the Land of Israel to [[Babylon]]), he said that in the West (in the Land of Israel), they divided {{Bibleverse||Exodus|19:9|HE}} into three verses. Nonetheless, the Rabbis taught in a Baraita that there are 5,888 verses in the Torah.<ref>[http://www.halakhah.com/pdf/nashim/Kiddushin.pdf Babylonian Talmud Kiddushin 30a.] Reprinted in, e.g., ''Koren Talmud Bavli: Kiddushin''. Commentary by Adin Even-Israel (Steinsaltz), volume 22, pages 158–59.</ref> (Note that others say the middle letter in our current Torah text is the ''[[aleph]]'' ({{Hebrew|א}}) in {{Hebrew|הוּא}}, ''hu'' ("he") in {{Bibleverse||Leviticus|8:28;|HE}} the middle two words are {{Hebrew|אֶל-יְסוֹד}}, ''el yesod'' ("at the base of") in {{Bibleverse||Leviticus|8:15;|HE}} the half-way point of the verses in the Torah is {{Bibleverse||Leviticus|8:7;|HE}} and there are 5,846 verses in the Torah text we have today.)<ref>E.g., [http://menachemmendel.net/blog/the-middle-verse-of-the-torah/ Michael Pitkowsky, "The Middle Verse of the Torah"] and the response of Reuven Wolfeld there.</ref>
[[File:Book of Leviticus Chapter 8-2 (Bible Illustrations by Sweet Media).jpg|thumb|left|200px|Moses Put the Blood on Aaron's Right Ear (1984 illustration by Jim Padgett, courtesy of Sweet Publishing)]]
The [[Sifra]] taught that the words "and put it upon the tip of Aaron's right ear" in {{Bibleverse||Leviticus|8:23|HE}} refer to the middle ridge of the ear. And the Sifra taught that the words "and upon the thumb of his right hand" in {{Bibleverse||Leviticus|8:23|HE}} refer to the middle knuckle.<ref>Sifra Sav Mekhilta DeMiluim 98:8:5. Land of Israel, 4th century CE. Reprinted in, e.g., ''Sifra: An Analytical Translation''. Translated by Jacob Neusner, volume 2, page 115. Atlanta: Scholars Press, 1988. {{ISBN|1-55540-206-2}}.</ref>
A Master said in a Baraita that the use of the thumb for service in {{Bibleverse||Leviticus|8:23–24|HE}} and {{Bibleverse-nb||Leviticus|14:14,|HE}} [http://www.mechon-mamre.org/p/pt/pt0314.htm#17 17,] [http://www.mechon-mamre.org/p/pt/pt0314.htm#25 25], and [http://www.mechon-mamre.org/p/pt/pt0314.htm#28 28] showed that every finger has its own unique purpose.<ref>[http://www.halakhah.com/pdf/nashim/Kethuboth.pdf Babylonian Talmud Ketubot 5b.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Abba Zvi Naiman and Mendy Wachsman; edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 26, page 5b<sup>1</sup>. Brooklyn: Mesorah Publications, 1999. {{ISBN|1-57819-625-6}}.</ref>
Rabbi Jacob bar Acha taught in the name of Rabbi Zorah that the command to Aaron in {{Bibleverse||Leviticus|8:35,|HE}} "at the door of the tent of meeting shall you abide day and night seven days, and keep the charge of the Lord," served as a source for the law of seven days of mourning for the death of a relative ({{Hebrew|שִׁבְעָה}}, ''[[Shiva (Judaism)|shivah]]''). Rabbi Jacob bar Acha interpreted Moses to tell Aaron that just as God observed seven days of mourning for the then-upcoming destruction of the world at the time of the Flood of Noah, so too Aaron would observe seven days of mourning for the upcoming death of his sons [[Nadab and Abihu]]. And we know that God observed seven days of mourning for the destruction of the world by the Flood from {{Bibleverse||Genesis|7:10,|HE}} which says, "And it came to pass after the seven days, that the waters of the Flood were upon the earth." The Gemara asked whether one mourns before a death, as Jacob bar Acha appears to argue happened in these two cases. In reply, the Gemara distinguished between the mourning of God and people: People, who do not know what will happen until it happens, do not mourn until the deceased dies. But God, who knows what will happen in the future, mourned for the world before its destruction. The Gemara noted, however, that there are those who say that the seven days before the Flood were days of mourning for [[Methuselah]] (who died just before the Flood).<ref>Jerusalem Talmud Moed Katan 17a. Reprinted in, e.g., ''Talmud Yerushalmi''. Elucidated by Chaim Ochs, Avrohom Neuberger, Mordechai Smilowitz, and Mendy Wachsman; edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, volume 28, page 17a<sup>3–4</sup>. Brooklyn: Mesorah Publications, 2012. {{ISBN|1-4226-0255-9}}</ref>
Similarly, reading in {{Bibleverse||Leviticus|9:1|HE}} that "it came to pass on the eighth day," a Midrash recounted how Moses told Aaron in {{Bibleverse||Leviticus|8:33,|HE}} "you shall not go out from the door of the tent of meeting seven days." The Midrash interpreted this to mean that Moses thereby told Aaron and his sons to observe the laws of mourning for seven days, before those laws would affect them. Moses told them in {{Bibleverse||Leviticus|8:35|HE}} that they were to "keep the charge of the Lord," for so God had kept seven days of mourning before God brought the Flood, as {{Bibleverse||Genesis|7:10|HE}} reports, "And it came to pass after ''the seven days'', that the waters of the Flood were upon the earth." The Midrash deduced that God was mourning by noting that {{Bibleverse||Genesis|6:6|HE}} reports, "And it repented the Lord that He had made man on the earth, and it ''grieved'' Him ({{Hebrew|וַיִּתְעַצֵּב}}, ''vayitatzeiv'') at His heart." And {{Bibleverse|2|Samuel|19:3|HE}} uses the same word to express mourning when it says, "The king ''grieves'' ({{Hebrew|נֶעֱצַב}}, ''ne'etzav'') for his son." After God told Moses in {{Bibleverse||Exodus|29:43,|HE}} "And there I will meet with the children of Israel; and [the Tabernacle] shall be sanctified by My glory," Moses administered the service for seven days in fear, fearing that God would strike him down. And it was for that reason that Moses told Aaron to observe the laws of mourning. When Aaron asked Moses why, Moses replied (in the words of {{Bibleverse||Leviticus|8:35|HE}}) "so I am commanded." Then, as reported in {{Bibleverse||Leviticus|10:2,|HE}} God struck Nadab and Abihu instead. And thus in {{Bibleverse||Leviticus|10:3,|HE}} Moses told Aaron that he finally understood, "This is what the Lord meant when He said: ‘Through those near to Me I show Myself holy, and gain glory before all the people.'"<ref>Midrash [[Tanhuma]] Shemini 1. 6th–7th centuries. Reprinted in, e.g., ''Metsudah Midrash Tanchuma.'' Translated and annotated by Avraham Davis; edited by Yaakov Y.H. Pupko, volume 5 (Vayikra), pages 135–38. [[Monsey, New York]]: Eastern Book Press, 2006.</ref>
==In medieval Jewish interpretation==
The parashah is discussed in these [[Middle Ages|medieval]] Jewish sources:<ref>For more on medieval Jewish interpretation, see, e.g., Barry D. Walfish. “Medieval Jewish Interpretation.” In ''The Jewish Study Bible: Second Edition''. Edited by Adele Berlin and Marc Zvi Brettler, pages 1891–1915.</ref>
===Leviticus chapters 1–7===
[[File:Maimonides-2.jpg|thumb|right|100px|Maimonides]]
[[Maimonides]] and [[Nahmanides|Nachmanides]] differed about the reason for the sacrificial system. Maimonides wrote that the reason for the offerings was because when the Israelites lived in Egypt and [[Chaldea]], the Egyptians worshipped sheep and the Chaldeans worshipped demons in the form of goats. And people in [[India]] never slaughter cattle. Thus God commanded the Israelites to slaughter cattle, sheep, and goats to God, so that worshipers of the other lands would know that God required the very act that they considered to be the utmost sin, and through that act God would forgive Israel's sins. God thus intended to cure the people of the other nations of false beliefs, which Maimonides characterized as diseases of the soul, for diseases are healed by medicines that are antithetical to the diseases.<ref>Maimonides. ''[[The Guide for the Perplexed]]'', [[s:Page:Guideforperplexed.djvu/429|part 3, chapter 46]]. [[Cairo]], Egypt, 1190. Reprinted in, e.g., Moses Maimonides. ''The Guide for the Perplexed''. Translated by [[Michael Friedländer]], page 359. New York: [[Dover Publications]], 1956. {{ISBN|0-486-20351-4}}.</ref>
Maimonides taught that God instituted the practice of sacrifices as a transitional step to wean the Israelites off of the worship of the times and move them toward prayer as the primary means of worship. Maimonides noted that in nature, God created animals that develop gradually. For example, when a [[mammal]] is born, it is extremely tender, and cannot eat dry food, so God provided breasts that yield [[milk]] to feed the young animal, until it can eat dry food. Similarly, Maimonides taught, God instituted many laws as temporary measures, as it would have been impossible for the Israelites suddenly to discontinue everything to which they had become accustomed. So God sent Moses to make the Israelites (in the words of {{Bibleverse||Exodus|19:6|HE}}) "a kingdom of priests and a holy nation." But the general custom of worship in those days was sacrificing animals in temples that contained idols. So God did not command the Israelites to give up those manners of service, but allowed them to continue. God transferred to God's service what had formerly served as a worship of idols, and commanded the Israelites to serve God in the same manner – namely, to build to a Sanctuary ({{Bibleverse||Exodus|25:8|HE}}), to erect the altar to God's name ({{Bibleverse||Exodus|20:21|HE}}), to offer sacrifices to God ({{Bibleverse||Leviticus|1:2|HE}}), to bow down to God, and to burn incense before God. God forbad doing any of these things to any other being and selected priests for the service in the temple in {{Bibleverse||Exodus|28:41.|HE}} By this Divine plan, God blotted out the traces of idolatry, and established the great principle of the Existence and Unity of God. But the sacrificial service, Maimonides taught, was not the primary object of God's commandments about sacrifice; rather, supplications, prayers, and similar kinds of worship are nearer to the primary object. Thus God limited sacrifice to only one temple (see {{Bibleverse||Deuteronomy|12:26|HE}}) and the priesthood to only the members of a particular family. These restrictions, Maimonides taught, served to limit sacrificial worship, and kept it within such bounds that God did not feel it necessary to abolish sacrificial service altogether. But in the Divine plan, prayer and supplication can be offered everywhere and by every person, as can be the wearing of ''tzitzit'' ({{Bibleverse||Numbers|15:38|HE}}) and ''[[tefillin]]'' ({{Bibleverse||Exodus|13:9,|HE}} [http://www.mechon-mamre.org/p/pt/pt0213.htm#16 16]) and similar kinds of service.<ref>Maimonides. ''The Guide for the Perplexed'', [[s:Page:Guideforperplexed.djvu/392|part 3, chapter 32.]] Reprinted in, e.g., Moses Maimonides. ''The Guide for the Perplexed''. Translated by Michael Friedländer, pages 322–27.</ref>
[[File:Nahmanides painting.jpg|thumb|left|100px|Nachmanides]]
Nachmanides noted that {{Bibleverse||Leviticus|3:16|HE}} mentioned a reason for the offerings – that they are "a fire-offering, of a pleasing odor to the Eternal." Nachmanides rejected the argument that the offerings were meant to eliminate the foreigners' foolish ideas, for the sacrifices would not have that effect, as the foreigners' intention was to worship the constellations of the sheep and the ox, and if Jews slaughtered sheep and oxen to God, it would show respect and honor to those constellations. Nachmanides further noted that when Noah came out of the ark, there were as yet no Chaldeans or Egyptians in the world, yet Noah brought an offering that pleased God so much that {{Bibleverse||Genesis|8:21|HE}} reports that on its account God said, "I will not again curse the ground anymore for man's sake." Similarly, Abel brought of the first-born of his flock and {{Bibleverse||Genesis|4:4|HE}} reports that "the Eternal had regard to Abel and to his offering," but there had not yet been a trace of idol worship in the world. In {{Bibleverse||Numbers|23:4,|HE}} Balaam said, "I have prepared the seven altars, and I have offered up a bullock and a ram on every altar," but his intent was not to eradicate evil beliefs from [[Balak]]'s mind, but rather to approach God so that God's communication would reach Balaam. Nachmanides argued that the reason for the offerings was more likely that since people's deeds are accomplished through thought, speech, and action, therefore God commanded that when people sin and bring an offering, they should lay their hands on it in contrast to the evil deed that they committed. Offerers would confess their sin verbally to contrast with their evil speech. They would burn parts of the animal in fire that were seen as the instruments of thought and desire in human beings. The offerers would burn the legs of the animal because they corresponded to the limbs with which the offerer acted. The offerer sprinkled blood on the altar, which is analogous to the blood in the offerer's body. Nachmanides argued that offerers performed these acts so that the offerers should realize that the offerers had sinned against God with their bodies. And the offerer's soul and blood should have been spilled and the offerer's body burned, were it not for God's loving-kindness in taking a substitute and a ransom – the offering – so that the offering's blood should be in place of the offerer's blood, its life in place of the offerer's life, and that the limbs of the offering in place of the parts of the offerer's body.<ref>Nachmanides. ''Commentary on the Torah''. Jerusalem, circa 1270. Reprinted in, e.g., ''Ramban (Nachmanides): Commentary on the Torah.'' Translated by Charles B. Chavel, pages 19–21. New York: Shilo Publishing House, 1971. {{ISBN|0-88328-006-X}}.</ref>
==In modern interpretation==
The parashah is discussed in these modern sources:
===Leviticus chapters 6–7===
[[File:James Kugel cropped.jpg|thumb|left|90px|Kugel]]
Professor [[James Kugel]] of [[Bar Ilan University]] reported that ancient texts offered several explanations for why peoples of the ancient Near East sacrificed animals: to provide the deity food (see {{Bibleverse||Numbers|28:2|HE}}); to offer the life of the slaughtered animal as a substitute for the offerer's; to give a costly possession as a sign of fealty or in the hope of receiving still more generous compensation from the deity. Kugel reported that more recent explanations saw the sacrifice as establishing a tangible connection between the sacrificer and the deity, while others stress the connection of the sacred with violence or see the function of religion as defusing violence that would otherwise be directed at people. Kugel argued that the Israelites conceived of animal sacrifices as the principal channel of communication between the people and God.<ref>James L. Kugel. ''How To Read the Bible: A Guide to Scripture, Then and Now'', pages 286–87. New York: Free Press, 2007. {{ISBN|0-7432-3586-X}}.</ref> Professor [[William W. Hallo|William Hallo]], formerly of [[Yale University]], described sacrifice as a sacred-making of the human consumption of animal meat that followed.<ref>William W. Hallo. “Leviticus and Ancient Near Eastern Literature.” In ''The Torah: A Modern Commentary: Revised Edition''. Edited by W. Gunther Plaut; revised edition edited by David E.S. Stern, page 652.</ref>
Professor [[Jacob Milgrom]], formerly of the [[University of California, Berkeley]], read the sacrificial system in the parashah to describe the forces of life and death pitted against each other in a cosmic struggle, set loose by people through their obedience to or defiance of God's commandments.<ref>Jacob Milgrom. ''Leviticus: A Book of Ritual and Ethics: A Continental Commentary'', page 13. Minneapolis: Fortress Press, 2004. {{ISBN|0-8006-9514-3}}.</ref> Milgrom taught that Leviticus treats impurity as the opposite of holiness, identifying impurity with death and holiness with life.<ref name=Milgrom12>Jacob Milgrom. ''Leviticus: A Book of Ritual and Ethics: A Continental Commentary'', page 12.</ref> Milgrom interpreted Leviticus to teach that people could drive God out of the sanctuary by polluting it with their moral and ritual sins. But the priests could periodically purge the sanctuary of its impurities and influence the people to atone.<ref>Jacob Milgrom. ''Leviticus: A Continental Commentary'', page 9.</ref> The blood of the purification offerings symbolically purged the sanctuary by symbolically absorbing its impurities, in a victory for life over death.<ref name=Milgrom12/>
{| class="wikitable" align=right style="text-align:center; border:1px white;"
|- style="border:1px white; background:Lightgreen;"
| style="border:1px white; background:Lightgreen;" | || style="border:1px white; background:Lightgreen;" | || style="border:1px white; background:Lightgreen;" | || style="border:1px white; background:Lightgreen;" | '''◄SACRIFICE◄''' || style="border:1px white; background:Lightgreen;" | || style="border:1px white; background:Lightgreen;" | || style="border:1px white; background:Lightgreen;" |
|- style="border:1px white; background:Lightgreen;" |
| style="border:1px white; background:Lightgreen;" | || style="border:1px white; background:Lightgreen;" | || style="border:1px white; background:Lightgreen;" | '''◄sanctify◄''' || style="border:1px white; background:Lightgreen;" | || style="border:1px white; background:Lightgreen;" | '''◄cleanse◄''' || style="border:1px white; background:Lightgreen;" | || style="border:1px white; background:Lightgreen;" |
|- style="border:1px white; background:Lightgreen;" |
| style="border:1px white; background:Lightgreen;" | || style="border:1px white; background:green;" | '''HOLY''' || style="border:1px white; background:Ivory;" | || style="border:1px white; background:tan;" | '''CLEAN''' || style="border:1px white; background:Ivory;" | || style="border:1px white; background:red;" | '''UNCLEAN''' || style="border:1px white; background:Lightcoral;" |
|- style="border:1px white; background:Lightcoral;" |
| style="border:1px white; background:Lightcoral;" | || style="border:1px white; background:Lightcoral;" | || style="border:1px white; background:Lightcoral;" | '''►profane►''' || style="border:1px white; background:Lightcoral;" | || style="border:1px white; background:Lightcoral;" | '''►pollute►''' || style="border:1px white; background:Lightcoral;" | || style="border:1px white; background:Lightcoral;" |
|- style="border:1px white; background:Lightcoral;" |
| style="border:1px white; background:Lightcoral;" | || style="border:1px white; background:Lightcoral;" | || style="border:1px white; background:Lightcoral;" | || style="border:1px white; background:Lightcoral;" | '''►SIN and INFIRMITY►''' || style="border:1px white; background:Lightcoral;" | || style="border:1px white; background:Lightcoral;" | || style="border:1px white; background:Lightcoral;" |
|}
Similarly, [[Gordon Wenham]] of [[Trinity College, Bristol]], noted that the sacrificial system regularly associates sacrifices with cleansing and sanctification.<ref>Gordon J. Wenham. ''The Book of Leviticus'', page 26. [[Grand Rapids, Michigan]]: [[William B. Eerdmans Publishing Company]], 1979. {{ISBN|0-8028-2522-2}}. (citing {{Bibleverse||Exodus|29:36–37|HE}} and {{Bibleverse||Leviticus|4–5;|HE}} {{Bibleverse-nb||Leviticus|8:11–15,|HE}} [http://www.mechon-mamre.org/p/pt/pt0308.htm#23 23–30;] {{Bibleverse-nb||Leviticus|14:6–32;|HE}} and {{Bibleverse-nb||Leviticus|16:19.|HE}})</ref> Wenham read Leviticus to teach that sacrificial blood was necessary to cleanse and sanctify. Sacrifice could undo the effects of sin and human infirmity. Sin and disease profaned the holy and polluted the clean, whereas sacrifice could reverse this process. Wenham illustrated with the chart at right. Wenham concluded that contact between the holy and the unclean resulted in death. Sacrifice, by cleansing the unclean, made such contact possible. Sacrifice thus allowed the holy God to meet with sinful man.<ref>Gordon J. Wenham. ''The Book of Leviticus'', page 26.</ref>
The 20th century British [[anthropologist]] [[Mary Douglas]] wrote that to find the underlying logic of the first chapters of Leviticus about how to make a sacrifice and how to lay out the animal sections on the altar, one needs to look carefully at what Leviticus says about bodies and parts of bodies, what is inner and outer, and what is on top and underneath.<ref>Mary Douglas. ''Leviticus as Literature'', page 69. Oxford: Oxford University Press, 1999. {{ISBN|0-19-924419-7}}.</ref> Douglas suggested this alignment of the three levels of Mount Sinai, the animal sacrifice, and the Tabernacle:<ref>Mary Douglas. ''Leviticus as Literature'', page 79.</ref>
{| class="wikitable" style="background:Ivory; text-align:center"
|-
! style="background:Navajowhite;"|Mount Sinai
! style="background:Navajowhite;"|Animal Offering
! style="background:Navajowhite;"|Tabernacle
|-
|Summit or head, cloud like smoke ({{Bibleverse||Exodus|19:18|HE}}); God came down to top; access for Moses ({{Bibleverse||Exodus|19:20–22|HE}}).
|Entrails, intestines, genital organs (washed) at the summit of the pile.
|Holy of Holies, cherubim, Ark, and Testimony of Covenant.
|-
|Perimeter of dense cloud; access restricted to Aaron, two sons, and 70 elders ({{Bibleverse||Exodus|24:1–9|HE}}).
|Midriff area, dense fat covering, kidneys, liver lobe, burnt on altar.
|Sanctuary, dense clouds of incense, symmetrical table and lampstand, restricted to priests.
|-
|Lower slopes, open access.
|Head and meat sections, access to body, food for people and priest.
|Outer court, main altar, access for people.
|-
|Mountain consecrated ({{Bibleverse||Exodus|19:23|HE}}).
|Animal consecrated ({{Bibleverse||Leviticus|1–7|HE}}).
|Tabernacle consecrated ({{Bibleverse||Leviticus|16|HE}}).
|}
Douglas argued that the tabernacle ran horizontally toward the most sacred area, Mount Sinai went up vertically to the summit, and the sacrificial pile started with the head underneath and went up to the entrails, and one can interpret each by reference to the others. Douglas noted that in mystical thought, “upper” and “inner” can be equivalent. The pattern is always there throughout creation, with God in the depths or on the heights of everything.<ref>Mary Douglas. ''Leviticus as Literature'', pages 79–80.</ref> Likening the tabernacle to a body, the innards corresponded to the Holy of Holies, for the Bible locates the emotions and thought in the innermost parts of the body; the loins are wrung with remorse or grief; God scrutinizes the innermost part; compassion resides in the bowels. The Tabernacle was associated with creation, and creation with fertility, implying that the innermost part of the Tabernacle was a Divine nuptial chamber, depicting the union between God and Israel.<ref>Mary Douglas. ''Leviticus as Literature'', page 80.</ref> Douglas concluded that the summit of the mountain was the abode of God, below was the cloudy region that only Moses could enter, and the lower slopes were where the priests and congregation waited, and analogously, the order of placing the parts of the animal on the altar marked out three zones on the carcass, the suet set around and below the diaphragm corresponding to the cloud girdling the middle of the mountain.<ref>Mary Douglas. ''Leviticus as Literature'', page 86.</ref>
Milgrom noted that {{Bibleverse||Leviticus|6:1–7:21|HE}} sets forth some of the few laws (along with {{Bibleverse||Leviticus|10:8–15|HE}} and {{Bibleverse-nb||Leviticus|16:2–28|HE}}) reserved for the Priests alone, while most of Leviticus is addressed to all the Israelite people.<ref>Jacob Milgrom. ''Leviticus 1–16'', volume 3, page 1. New York: [[Anchor Bible Series|Anchor Bible]], 1991. {{ISBN|0-385-11434-6}}.</ref>
The 20th century [[Reform Judaism|Reform]] Rabbi Bernard Bamberger noted that while the Rabbis introduced into the [[synagogue]] a number of practices formerly associated with the Temple, they made no provision for "interim” sacrifices, even though they could have found precedents for sacrifice outside Jerusalem. When the [[Roman Empire]] destroyed the Jerusalem Temple, the Rabbis did not choose to follow those precedents for sacrifice elsewhere, but instead set up a substitute, declaring the study of the sacrificial laws as acceptable to God as sacrifices. Bamberger suggested that some scholars may have felt that the day of sacrifice had passed.<ref>Bernard J. Bamberger. “Leviticus.” In ''The Torah: A Modern Commentary: Revised Edition''. Edited by W. Gunther Plaut; revised edition edited by David E.S. Stern, pages 676–77.</ref>
===Leviticus chapter 8===
Reading {{Bibleverse||Leviticus|8:23,|HE}} Milgrom noted that abundant attestation exists of ritual daubing in the ancient Near East. The incantations recited during the ritual smearing of persons, gods' statues, and buildings testify to a purificatory and apotropaic purpose – to wipe off and ward off menacing demonic forces. These ancient Near East applications always smear the vulnerable parts of bodies (extremities) and structures (corners, entrances) with magical substances.<ref>Jacob Milgrom. ''Leviticus: A Book of Ritual and Ethics: A Continental Commentary'', page 85 and note 26. (citing, e.g., ''[[Ancient Near Eastern Texts Relating to the Old Testament]]''. Edited by [[James B. Pritchard]], page 338. Princeton: Princeton University Press, 1969. {{ISBN|0-691-03503-2}}. David P. Wright. "The Disposal of Impurity: Elimination Rites in the Bible and in Hittite and Mesopotamian Literature." ''Society of Biblical Literature Dissertation Studies''. 101 (1987):34–36.).</ref> Milgrom concluded that the blood daubing of the altar's extremities – its horns – closely resembles the blood daubing of the extremities of the priests in {{Bibleverse||Leviticus|8:23–24.|HE}} Milgrom also noted the correspondence of the dedicatory rite of [[Ezekiel]]'s altar to the daubing of the priests, for in {{Bibleverse-lb||Ezekiel|43:20,|HE}} the purificatory blood is daubed not only on the altar's horns but also on the corners of its two gutters, located at its middle and bottom. Milgrom argued that these points correspond to a person's earlobe, thumb, and big toe. Milgrom concluded that these two rites shared the same purpose, which in the case of Ezekiel's altar {{Bibleverse||Ezekiel|43:20|HE}} made explicit: "And you shall decontaminate it and thus purge it." Similarly, {{Bibleverse||Ezekiel|43:26|HE}} says that through it "they shall purge the altar and thus purify it." Therefore, Milgrom concluded that the daubing of the priest at points of his body and the daubing of comparable points on the altar possessed a similar goal of purging.<ref>Jacob Milgrom. ''Leviticus: A Book of Ritual and Ethics: A Continental Commentary'', pages 85–86.</ref>
==Commandments==
According to the [[Sefer ha-Chinuch]], there are 9 positive and 9 negative [[Mitzvah|commandments]] in the parashah:<ref>''Sefer HaHinnuch: The Book of [Mitzvah] Education''. Translated by Charles Wengrov, 2:73–131. Jerusalem: Feldheim Publishers, 1984. {{ISBN|0-87306-296-5}}.</ref>
*To remove the ashes from the altar every day<ref>{{Bibleverse||Leviticus|6:3.|HE}}</ref>
*To light a fire on the altar every day<ref name="Bibleverse||Leviticus|6:6.|HE">{{Bibleverse||Leviticus|6:6.|HE}}</ref>
*Not to extinguish this fire<ref name="Bibleverse||Leviticus|6:6.|HE"/>
*The priests must eat the remains of the meal offerings.<ref>{{Bibleverse||Leviticus|6:9.|HE}}</ref>
*Not to bake a meal offering as leavened bread<ref>{{Bibleverse||Leviticus|6:10.|HE}}</ref>
*The High Priest must bring a meal offering every day.<ref>{{Bibleverse||Leviticus|6:13.|HE}}</ref>
*Not to eat the meal offering of the High Priest<ref>{{Bibleverse||Leviticus|6:16.|HE}}</ref>
*To carry out the procedure of the sin offering<ref>{{Bibleverse||Leviticus|6:18.|HE}}</ref>
*Not to eat the meat of the inner sin offering<ref name="Bibleverse||Leviticus|6:23.|HE"/>
*To carry out the procedure of the guilt offering<ref>{{Bibleverse||Leviticus|7:1.|HE}}</ref>
*To follow the procedure of the peace offering<ref>{{Bibleverse||Leviticus|7:11.|HE}}</ref>
*Not to allow any of the thanksgiving offering to remain until the morning<ref name="Bibleverse||Leviticus|7:15.|HE"/>
*To burn the leftover ''korbanot''<ref>{{Bibleverse||Leviticus|7:17.|HE}}</ref>
*Not to eat from ''korbanot'' offered with improper intentions<ref>{{Bibleverse||Leviticus|7:18.|HE}}</ref>
*Not to eat from ''korbanot'' that became impure<ref name="Bibleverse||Leviticus|7:19.|HE"/>
*To burn all impure ''korbanot''<ref name="Bibleverse||Leviticus|7:19.|HE"/>
*Not to eat fat that can be used for ''korbanot'', ([[chelev]])<ref>{{Bibleverse||Leviticus|7:23.|HE}}</ref>
*Not to eat blood<ref>{{Bibleverse||Leviticus|7:26.|HE}}</ref>
==In the liturgy==
Many Jews read excerpts from and allusions to the instructions in the parashah 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 {{Bibleverse||Leviticus|6:1–6,|HE}}<ref>''The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation''. Edited by Menachem Davis, pages 217–19. Brooklyn: Mesorah Publications, 2002. {{ISBN|1-57819-697-3}}.</ref> read the instructions for the offerings in {{Bibleverse||Leviticus|6:5,|HE}}<ref>''The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation''. Edited by Menachem Davis, page 231.</ref> and allude to the thanksgiving offerings of {{Bibleverse||Leviticus|7:12.|HE}}<ref>''The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation''. Edited by Menachem Davis, page 240.</ref>
The prohibition in {{Bibleverse||Leviticus|7:19–20|HE}} 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 Dezimra|Pesukei d'Zimrah]] [[Jewish services|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. {{Bibleverse||Leviticus|7:19|HE}} prohibits the eating of sacrificial meat by anyone ritually contaminated, and {{Bibleverse||Leviticus|7:20|HE}} then singles out the peace offering and states that a contaminated person who eats the peace offering is subject to excision ({{Hebrew|כָּרֵת}}, ''kareit''). Applying the eighth rule teaches that the punishment of excision applies to a contaminated person who eats any of the offerings.<ref>''The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation''. Edited by Menachem Davis, pages 244–45.</ref>
The role of Moses as a priest in {{Bibleverse||Leviticus|8:14–30|HE}} is reflected in {{Bibleverse||Psalm|99:6,|HE}} which is in turn one of the six Psalms recited at the beginning of the Kabbalat Shabbat prayer service.<ref>[[Reuven Hammer]]. ''Or Hadash: A Commentary on [[Siddur Sim Shalom]] for Shabbat and Festivals'', page 19. New York: The [[Rabbinical Assembly]], 2003. {{ISBN|0-916219-20-8}}.</ref>
[[File:Rembrandt Harmensz. van Rijn - Jeremia treurend over de verwoesting van Jeruzalem - Google Art Project.jpg|left|thumb|125px|[[Jeremiah]] Lamenting the Destruction of [[Jerusalem]] (1630 painting by [[Rembrandt]])]]
==Haftarah==
===Generally===
The [[haftarah]] for the parashah is {{Bibleverse-lb||Jeremiah|7:21–8:3|HE}} and {{Bibleverse-nb||Jeremiah|9:22–23.|HE}}
====Connection to the Parashah====
Both the parashah and the haftarah refer to the burnt offering ({{Hebrew|עֹלָה}}, ''olah'') and sacrifice ({{Hebrew|זֶבַח}}, ''zevach'').<ref>{{Bibleverse||Leviticus|6:1–6;|HE}} {{Bibleverse-nb||Leviticus|7:11–18;|HE}} {{Bibleverse||Jeremiah|7:21.|HE}}</ref> In the haftarah, Jeremiah spoke of the priority of obedience to God's law over ritual sacrifice alone.<ref>{{Bibleverse||Jeremiah|7:22–23.|HE}}</ref>
===On Shabbat HaGadol===
When the parashah coincides with [[Special Sabbaths#Shabbat HaGadol|Shabbat HaGadol]] (the [[Special Sabbaths|special Sabbath]] immediately before [[Passover]] – as it does in 2017), the haftarah is {{Bibleverse-lb||Malachi|3:4–24.|HE}} Shabbat HaGadol means "the Great Sabbath," and the haftarah for the special Sabbath refers to a great day that God is preparing.<ref>{{Bibleverse||Malachi|3:17–23.|HE}}</ref>
[[File:Gustave Doré Morte Agag.jpg|thumb|right|200px|The Death of Agag (illustration by [[Gustave Doré]]).]]
===On Shabbat Zachor===
When the parashah coincides with Shabbat Zachor (the special Sabbath immediately preceding [[Purim]] – as it does in 2014), the haftarah is:
*for [[Ashkenazi Jews]]: {{Bibleverse|1|Samuel|15:2–34;|HE}}
*for [[Sephardi Jews]]: {{Bibleverse|1|Samuel|15:1–34.|HE}}
====Connection to the Special Sabbath====
On Shabbat Zachor, the Sabbath just before Purim, Jews read {{Bibleverse||Deuteronomy|25:17–19,|HE}} which instructs Jews: "Remember (''zachor'') what [[Amalek]] did" in attacking the Israelites.<ref>{{Bibleverse||Deuteronomy|25:17.|HE}}</ref> The haftarah for Shabbat Zachor, {{Bibleverse|1|Samuel|15:2–34|HE}} or [http://www.mechon-mamre.org/p/pt/pt08a15.htm 1–34], describes Saul's encounter with Amalek and Saul's and Samuel's treatment of the Amalekite king [[Agag]]. Purim, in turn, commemorates the story of [[Esther]] and the Jewish people's victory over [[Haman (Bible)|Haman's]] plan to kill the Jews, told in the [[Book of Esther]].<ref>{{Bibleverse||Esther|1:1–10:3.|HE}}</ref> {{Bibleverse||Esther|3:1|HE}} identifies Haman as an Agagite, and thus a descendant of Amalek. {{Bibleverse||Numbers|24:7|HE}} 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.<ref>[[Tanna Devei Eliyahu|Seder Eliyahu Rabbah]], chapter 19 (21). 10th century. Reprinted in, e.g., ''Tanna Debe Eliyyahu: The Lore of the School of Elijah''. Translated by William G. Braude and Israel J. Kapstein, pages 254–55. Philadelphia: Jewish Publication Society, 1981. {{ISBN|0-8276-0634-6}}. Targum Sheni to Esther 4:13.</ref>
-->
=== Alkitab ===
* {{Alkitab|Imamat 14:14}} (right ear, thumb of right hand, and great toe of right foot).
* {{Alkitab|Yeremia 7:22–23}} (preferring obedience to sacrifices).
* {{Alkitab|Hosea 14:3}} (the offering of our lips instead of bulls).
* {{Alkitab|Mazmur 20:4}} (burnt offerings); {{Alkitab|Mazmur 26:6}} (washing before the altar); {{Alkitab|Mazmur 40:7}} (sacrifices); {{Alkitab|Mazmur 50:3–23}} (sacrifices of thanksgiving); {{Alkitab|Mazmur 51:16–19}} (sacrifices); {{Alkitab|Mazmur 66:13–15}} (burnt offerings); {{Alkitab|Mazmur 93:5}} (God's holy place); {{Alkitab|Mazmur 107:22}} (sacrifices of thanksgiving); {{Alkitab|Mazmur 116:17}} (sacrifices of thanksgiving); {{Alkitab|Mazmur 133:2}} (pengurapan Harun).
=== Non-rabinik awal ===
* [[Philo]]. [http://www.earlyjewishwritings.com/text/philo/book4.html ''Allegorical Interpretation''] 3:45:129, 46:133, 50:147; [http://cornerstonepublications.org/Philo/Philo_On_The_Migration_of_Abraham.html ''On the Migration of Abraham''] {{Webarchive|url=https://web.archive.org/web/20090220062729/http://cornerstonepublications.org/Philo/Philo_On_The_Migration_of_Abraham.html |date=2009-02-20 }} 12:67; [http://cornerstonepublications.org/Philo/Philo_Who_is_the_Heir.html ''Who Is the Heir of Divine Things?''] {{Webarchive|url=https://web.archive.org/web/20100122073053/http://cornerstonepublications.org/Philo/Philo_Who_is_the_Heir.html |date=2010-01-22 }} 36:174; [http://cornerstonepublications.org/Philo/Philo_On_The_Life_of_Moses_II.html ''On the Life of Moses''] {{Webarchive|url=https://web.archive.org/web/20100804100938/http://cornerstonepublications.org/Philo/Philo_On_The_Life_of_Moses_II.html |date=2010-08-04 }} 2:29:150; [http://cornerstonepublications.org/Philo/Philo_The_Special_Laws_I.html ''The Special Laws''] {{Webarchive|url=https://web.archive.org/web/20090223210147/http://cornerstonepublications.org/Philo/Philo_The_Special_Laws_I.html |date=2009-02-23 }} 1:41:225, 43:240, 46:254, 52:285. Alexandria, Egypt, early 1st Century C.E.. Reprinted in, e.g., ''The Works of Philo: Complete and Unabridged, New Updated Edition''. Translated by [[Charles Duke Yonge]], pages 65, 67, 259, 290, 504, 555, 557–58, 561. Peabody, Massachusetts: Hendrickson Publishers, 1993. {{ISBN|0-943575-93-1}}.
[[FileBerkas:Josephusbust.jpg|thumbjmpl|rightka|60px|Josephus]]
* [[Josephus]], ''[[Antiquities of the Jews]]'' [http://www.interhack.net/projects/library/antiquities-jews/b3c9.html 3:9:1–4,] {{Webarchive|url=https://web.archive.org/web/20181006194126/http://www.interhack.net/projects/library/antiquities-jews/b3c9.html |date=2018-10-06 }} [http://www.interhack.net/projects/library/antiquities-jews/b3c11.html 11:2;] [http://www.interhack.net/projects/library/antiquities-jews/b4c8.html 4:8:9,] {{Webarchive|url=https://web.archive.org/web/20140401091716/http://www.interhack.net/projects/library/antiquities-jews/b4c8.html |date=2014-04-01 }} [http://www.interhack.net/projects/library/antiquities-jews/b4c11.html 11:1;]{{Pranala mati|date=Mei 2021 |bot=InternetArchiveBot |fix-attempted=yes }} [http://www.interhack.net/projects/library/antiquities-jews/b8c8.html 8:8:4.]{{Pranala mati|date=Mei 2021 |bot=InternetArchiveBot |fix-attempted=yes }} Circa 93–94. Reprinted in, e.g., ''The Works of Josephus: Complete and Unabridged, New Updated Edition''. Translated by [[William Whiston]], pages 94–95. Peabody, Massachusetts: Hendrickson Publishers, 1987. {{ISBN|0-913573-86-8}}.
=== Rabinik klasik ===
* [[Mishnah]]: [http://www.sefaria.org/Mishna_Challah.1.6 Challah 1:6;] [http://www.sefaria.org/Mishna_Orlah.2.16 Orlah 2:16–17;] [http://www.sefaria.org/Mishna_Bikkurim.2.7 Bikkurim 2:7–10;] [http://www.sefaria.org/Mishna_Shekalim.1.4 Shekalim 1:4,] [http://www.sefaria.org/Mishna_Shekalim.7.6 7:6;] [http://www.sefaria.org/Mishna_Yoma.7.5 Yoma 7:5;] [http://www.sefaria.org/Mishna_Megillah.2.6 Megillah 2:6;] [http://www.sefaria.org/Mishna_Sotah.9.13 Sotah 9:12;] [http://www.sefaria.org/Mishna_Zevachim Zevachim 1:1–14:10;] [http://www.sefaria.org/Mishna_Menachot Menachot 1:1–13:11;] [http://www.sefaria.org/Mishna_Chullin.7.1 Chullin 7:1,] [http://www.sefaria.org/Mishna_Chullin.10.1 10:1;] [http://www.sefaria.org/Mishna_Keritot.1.1 Keritot 1:1;] [http://www.sefaria.org/Mishna_Tamid.2.3 Tamid 2:3;] [http://www.halakhah.com/pdf/kodoshim/Kinim.pdf Kinnim 1:1.] Land of Israel, circa 200 C.E. Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by [[Jacob Neusner]], pages 149, 164, 171, 252, 263, 277, 320, 464, 699–765, 779, 784, 836, 864–65. New Haven: Yale University Press, 1988. {{ISBN|0-300-05022-4}}.
* [[Tosefta]]: 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, volume 1, pages 85–86, 339, 511, 650, 886; volume 2, pages 1012, 1227, 1229, 1231, 1307–70, 1407–68, 1925. Peabody, Massachusetts: Hendrickson Publishers, 2002. {{ISBN|1-56563-642-2}}.
* [[Sifra]] 70:1–98:9. Land of Israel, 4th Century C.E. Reprinted in, e.g., ''Sifra: An Analytical Translation''. Translated by Jacob Neusner, volume 2, pages 1–119. Atlanta: Scholars Press, 1988. {{ISBN|1-55540-206-2}}.
* [[Jerusalem Talmud]]: Orlah 33b, 34b; Bikkurim 12b, 25a; Shabbat 18b; Pesachim 13a–14a, 36b–37a, 44a, 56b–57a, 63b, 64b, 78a; Yoma 1a, 2a, 3a–b, 6a, 11a–b, 12a, 21b, 30b–31a, 32a, 39a, 49b; Sukkah 14a; Megillah 16a–b, 18b, 26a; Moed Katan 17a; Chagigah 23a; Yevamot 1a; Sotah 24b. Land of Israel, circa 400 C.E. Reprinted in, e.g., ''Talmud Yerushalmi''. Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, volumes 12–13, 18–19, 21–22, 26–29. Brooklyn: Mesorah Publications, 2007–2015.
* [[Leviticus Rabbah]] 7:1–10:9. Land of Israel, 5th Century. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by [[Harry Freedman (rabbi)|Harry Freedman]] and Maurice Simon, volume 4, pages 89–134. London: Soncino Press, 1939. {{ISBN|0-900689-38-2}}.
[[ImageBerkas:First page of the first tractate of the Talmud (Daf Beis of Maseches Brachos).jpg|thumbjmpl|rightka|60px|Talmud]]
* Babylonian [[Talmud]]: [http://www.halakhah.com/shabbath/shabbath_111.html Shabbat 111a,] [http://www.halakhah.com/shabbath/shabbath_114.html 114a,] [http://www.halakhah.com/shabbath/shabbath_132.html 132a;] [http://www.halakhah.com/pdf/moed/Pesachim.pdf Pesachim 3a, 16a–b, 19a, 23a–24b, 26a, 27b, 35a, 37a, 38b, 43b, 45a, 58a–59b, 63b, 65b, 71b, 79a, 82a–83a, 95b–96a;] [http://www.halakhah.com/pdf/moed/Yoma.pdf Yoma 2a–b, 4a, 5a–b, 7a, 12b, 20a, 21a, 23b–24a, 25a, 28a, 33a–34a, 45a–b, 46b–47a, 59b–60a, 74a–b;] [http://www.halakhah.com/pdf/moed/Sukkah.pdf Sukkah 43a, 47b, 55b–56a;] [http://www.halakhah.com/pdf/moed/Beitzah.pdf Beitzah 19b, 21a;] [http://www.halakhah.com/pdf/moed/Rosh_HaShanah.pdf Rosh Hashanah 5b–6a;] [http://www.halakhah.com/pdf/moed/Taanith.pdf Taanit 11b;] [http://www.halakhah.com/pdf/moed/Megilah.pdf Megillah 9b, 20b, 23b;] [http://www.halakhah.com/pdf/moed/Moed_Katan.pdf Moed Katan 9a, 15b;] [http://www.halakhah.com/pdf/moed/Chagigah.pdf Chagigah 7b, 10b, 24a, 26b;] [http://www.halakhah.com/yebamoth/yebamoth_7.html Yevamot 7a,] [http://www.halakhah.com/yebamoth/yebamoth_39.html#PARTb 39b–40a,] [http://www.halakhah.com/yebamoth/yebamoth_68.html#PARTb 68b,] [http://www.halakhah.com/yebamoth/yebamoth_72.html#PARTb 72b,] [http://www.halakhah.com/yebamoth/yebamoth_74.html#PARTb 74b,] [http://www.halakhah.com/yebamoth/yebamoth_81.html 81a,] [http://www.halakhah.com/yebamoth/yebamoth_82.html 82a,] [http://www.halakhah.com/yebamoth/yebamoth_87.html 87a,] [http://www.halakhah.com/yebamoth/yebamoth_100.html 100a;] [http://www.halakhah.com/kethuboth/kethuboth_5.html#PARTb Ketubot 5b,] [http://www.halakhah.com/kethuboth/kethuboth_25.html 25a,] [http://www.halakhah.com/kethuboth/kethuboth_106.html#PARTb 106b;] [http://www.halakhah.com/nedarim/nedarim_10.html#PARTb Nedarim 10b,] [http://www.halakhah.com/nedarim/nedarim_12.html 12a–b,] [http://www.halakhah.com/nedarim/nedarim_25.html 25a,] [http://www.halakhah.com/nedarim/nedarim_36.html 36a;] [http://www.halakhah.com/nazir/nazir_37.html#PARTb Nazir 37b–38a;] [http://www.halakhah.com/sotah/sotah_14.html#PARTb Sotah 14b–15a,] [http://www.halakhah.com/sotah/sotah_19.html 19a,] [http://www.halakhah.com/sotah/sotah_23.html 23a–b,] [http://www.halakhah.com/sotah/sotah_29.html 29a–b;] [http://www.halakhah.com/pdf/nashim/Kiddushin.pdf Kiddushin 29a, 30a, 36b, 51a, 53a, 55b;] [http://www.halakhah.com/babakamma/babakamma_5.html Bava Kamma 5a,] [http://www.halakhah.com/babakamma/babakamma_13.html 13a,] [http://www.halakhah.com/babakamma/babakamma_41.html 41a,] [http://www.halakhah.com/babakamma/babakamma_82.html#PARTb 82b,] [http://www.halakhah.com/babakamma/babakamma_110.html#PARTb 110b,] [http://www.halakhah.com/babakamma/babakamma_111.html 111a;] [http://www.halakhah.com/babamezia/babamezia_3.html#PARTb Bava Metzia 3b,] [http://www.halakhah.com/babamezia/babamezia_55.html 55a;] [http://www.halakhah.com/bababathra/bababathra_106.html#PARTb Bava Batra 106b;] [http://www.halakhah.com/sanhedrin/sanhedrin_34.html Sanhedrin 34a,] [http://www.halakhah.com/sanhedrin/sanhedrin_42.html#PARTb 42b,] [http://www.halakhah.com/sanhedrin/sanhedrin_61.html#PARTb 61b;] [http://www.halakhah.com/pdf/nezikin/Makkoth.pdf Makkot 13a, 14b, 17a–b, 18b;] [http://www.halakhah.com/pdf/nezikin/Shevuoth.pdf Shevuot 6b–7a, 11a, 15a–b, 29a, 38a;] [http://www.halakhah.com/zarah/zarah_34.html Avodah Zarah 34a–b,] [http://www.halakhah.com/zarah/zarah_76.html 76a;] [http://www.halakhah.com/horayoth/horayoth_3.html Horayot 3a,] [http://www.halakhah.com/horayoth/horayoth_9.html 9a,] [http://www.halakhah.com/horayoth/horayoth_11.html#PARTb 11b–12a;] [http://www.halakhah.com/pdf/kodoshim/Zevachim.pdf Zevachim 2a–120b;] [http://www.halakhah.com/pdf/kodoshim/Menachoth.pdf Menachot 2a–110a;] [http://www.halakhah.com/pdf/kodoshim/Chullin.pdf Chullin 22a, 23b, 36b–37a, 39a, 45a, 74b–75a, 81b, 99a, 101a, 117a–b, 120a, 130a, 131b, 132b–33b, 134b;] [http://www.halakhah.com/pdf/kodoshim/Bechoroth.pdf Bekhorot 15a, 30b, 33b, 39a;] [http://www.halakhah.com/pdf/kodoshim/Arachin.pdf Arakhin 3b–4a;] [http://www.halakhah.com/pdf/kodoshim/Tmurah.pdf Temurah 14a, 18a–b, 23a, 32b;] [http://www.halakhah.com/pdf/kodoshim/Krithoth.pdf Keritot 2a, 4a–b, 5a–6a, 20b–21b, 22b, 23b, 27a;] [http://www.halakhah.com/pdf/kodoshim/Meilah.pdf Meilah 2a, 5a–6b, 9a, 10a, 11b–12a;] [http://www.halakhah.com/pdf/kodoshim/Tamid.pdf Tamid 28a–29a, 30a;] [http://www.halakhah.com/niddah/niddah_6.html#PARTb Niddah 6b,] [http://www.halakhah.com/niddah/niddah_40.html 40a–41a.] Babylonia, 6th Century. Reprinted in, e.g., ''Talmud Bavli''. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 volumes. Brooklyn: Mesorah Pubs., 2006.
[[FileBerkas:Rashi woodcut cropped.jpg|thumbjmpl|rightka|60px|Rashi]]
=== Abad pertengahan ===
* [[Rashi]]. ''Commentary''. [http://www.chabad.org/library/article.asp?AID=9907&showrashi=true Leviticus 6–8.] [[Troyes]], 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, volume 3, pages 59–92. Brooklyn: Mesorah Publications, 1994. {{ISBN|0-89906-028-5}}.
* [[Rashbam]]. ''Commentary on the Torah''. Troyes, early 12th century. Reprinted in, e.g., ''Rashbam's Commentary on Leviticus and Numbers: An Annotated Translation''. Edited and translated by Martin I. Lockshin, pages 35–46. Providence: Brown Judaic Studies, 2001. {{ISBN|1-930675-07-0}}.
* [[Yehuda Halevi|Judah Halevi]]. ''[[Kuzari]]''. [http://www.sacred-texts.com/jud/khz/khz02.htm 2:80.] [[Toledo, Spain|Toledo]], Spain, 1130–1140. Reprinted in, e.g., Jehuda Halevi. ''Kuzari: An Argument for the Faith of Israel.'' Introduction by Henry Slonimsky, page 133. New York: Schocken, 1964. {{ISBN|0-8052-0075-4}}.
* [[Abraham ibn Ezra]]. ''Commentary on the Torah''. Mid-12th century. Reprinted in, e.g., ''Ibn Ezra's Commentary on the Pentateuch: Leviticus (Va-yikra)''. Translated and annotated by H. Norman Strickman and Arthur M. Silver, volume 3, pages 29–55. New York: Menorah Publishing Company, 2004. {{ISBN|0-932232-11-6}}.
* [[Hezekiah ben Manoah]]. ''Hizkuni''. France, circa 1240. Reprinted in, e.g., Chizkiyahu ben Manoach. ''Chizkuni: Torah Commentary''. Translated and annotated by Eliyahu Munk, volume 3, pages 679–93. Jerusalem: Ktav Publishers, 2013. {{ISBN|978-1-60280-261-2}}.
[[FileBerkas:Zohar.png|thumbjmpl|rightka|60px|The Zohar]]
* [[Nahmanides|Nachmanides]]. ''Commentary on the Torah''. Jerusalem, circa 1270. Reprinted in, e.g., ''Ramban (Nachmanides): Commentary on the Torah.'' Translated by Charles B. Chavel, volume 3, pages 59–101. New York: Shilo Publishing House, 1974. {{ISBN|0-88328-007-8}}.
* [[Zohar]] 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 volumes. London: Soncino Press, 1934.
* [[Bahya ben Asher]]. ''Commentary on the Torah''. Spain, early 14th century. Reprinted in, e.g., ''Midrash Rabbeinu Bachya: Torah Commentary by Rabbi Bachya ben Asher''. Translated and annotated by Eliyahu Munk, volume 5, pages 1528–72. Jerusalem: Lambda Publishers, 2003. {{ISBN|965-7108-45-4}}.
* [[Jacob ben Asher]] (Baal Ha-Turim). ''Rimze Ba'al ha-Turim''. Early 14th century. Reprinted in, e.g., ''Baal Haturim Chumash: Vayikra/Leviticus''. Translated by Eliyahu Touger; edited, elucidated, and annotated by Avie Gold, volume 3, pages 1055–77. Brooklyn: Mesorah Publications, 2000. {{ISBN|1-57819-130-0}}.
* Jacob ben Asher. ''Perush Al ha-Torah''. Early 14th century. Reprinted in, e.g., Yaakov ben Asher. ''Tur on the Torah''. Translated and annotated by Eliyahu Munk, volume 3, pages 806–26. Jerusalem: Lambda Publishers, 2005. {{ISBN|978-9657108765}}.
* [[Isaac ben Moses Arama]]. ''Akedat Yizhak (The Binding of Isaac)''. Late 15th century. Reprinted in, e.g., Yitzchak Arama. ''Akeydat Yitzchak: Commentary of Rabbi Yitzchak Arama on the Torah''. Translated and condensed by Eliyahu Munk, volume 2, pages 558–67. New York, Lambda Publishers, 2001. {{ISBN|965-7108-30-6}}.
[[File:Isaac Abrabanel.jpg|thumb|right|60px|Abravanel]]
===Modern===
=== Modern ===
*[[Isaac Abravanel]]. ''Commentary on the Torah''. Italy, between 1492–1509. Reprinted in, e.g., ''Abarbanel: Selected Commentaries on the Torah: Volume 3: Vayikra/Leviticus''. Translated and annotated by Israel Lazar, pages 59–80. Brooklyn: CreateSpace, 2015. {{ISBN|978-1508721338}}. Excerpted in, e.g., ''Abarbanel on the Torah: Selected Themes''. Translated by Avner Tomaschoff, pages 360–81. Jerusalem: [[Jewish Agency for Israel]], 2007. {{ISBN|965-7118-05-0}}.
* [[Obadiah ben JacobIsaac SfornoAbravanel]]. ''Commentary on the Torah''. VeniceItaly, 1567between 1492–1509. Reprinted in, e.g., ''SfornoAbarbanel: CommentarySelected Commentaries on the Torah: Volume 3: Vayikra/Leviticus''. TranslationTranslated and explanatory notesannotated by RaphaelIsrael PelcovitzLazar, pages 514–2559–80. Brooklyn: MesorahCreateSpace, Publications2015. {{ISBN|978-1508721338}}. Excerpted in, 1997e.g., ''Abarbanel on the Torah: Selected Themes''. Translated by Avner Tomaschoff, pages 360–81. Jerusalem: [[Jewish Agency for Israel]], 2007. {{ISBN|0965-899067118-26805-70}}.
* [[MosheObadiah ben Jacob AlshichSforno]]. ''Commentary on the Torah''. [[Safed]]Venice, circa 15931567. Reprinted in, e.g., Moshe Alshich. ''MidrashSforno: of Rabbi Moshe AlshichCommentary on the Torah''. TranslatedTranslation and annotatedexplanatory notes by EliyahuRaphael Munk, volume 2Pelcovitz, pages 634–43514–25. New York,Brooklyn: LambdaMesorah PublishersPublications, 20001997. {{ISBN|9650-710889906-13268-67}}.
* [[Moshe Alshich]]. ''Commentary on the Torah''. [[Safed]], circa 1593. Reprinted in, e.g., Moshe Alshich. ''Midrash of Rabbi Moshe Alshich on the Torah''. Translated and annotated by Eliyahu Munk, volume 2, pages 634–43. New York, Lambda Publishers, 2000. {{ISBN|965-7108-13-6}}.
[[Image:Thomas Hobbes (portrait).jpg|thumb|right|60px|Hobbes]]
[[Berkas:Thomas Hobbes (portrait).jpg|jmpl|ka|60px|Hobbes]]
*Avraham Yehoshua Heschel. ''Commentaries on the Torah''. [[Kraków|Cracow]], Poland, mid 17th century. Compiled as ''Chanukat HaTorah''. Edited by Chanoch Henoch Erzohn. [[Piotrków Trybunalski|Piotrkow]], Poland, 1900. Reprinted in Avraham Yehoshua Heschel. ''Chanukas HaTorah: Mystical Insights of Rav Avraham Yehoshua Heschel on Chumash''. Translated by Avraham Peretz Friedman, pages 207–10. [[Southfield, Michigan]]: [[Targum Press]]/[[Feldheim Publishers]], 2004. {{ISBN|1-56871-303-7}}.
* Avraham Yehoshua Heschel. ''Commentaries on the Torah''. [[Kraków|Cracow]], Poland, mid 17th century. Compiled as ''Chanukat HaTorah''. Edited by Chanoch Henoch Erzohn. [[Piotrków Trybunalski|Piotrkow]], Poland, 1900. Reprinted in Avraham Yehoshua Heschel. ''Chanukas HaTorah: Mystical Insights of Rav Avraham Yehoshua Heschel on Chumash''. Translated by Avraham Peretz Friedman, pages 207–10. [[Southfield, Michigan]]: [[Targum Press]]/[[Feldheim Publishers]], 2004. {{ISBN|1-56871-303-7}}.
*[[Thomas Hobbes]]. ''[[Leviathan (book)|Leviathan]]'', part 3, chapters [[s:Leviathan/The Third Part: Of a Christian Commonwealth#Chapter XL: Of the Rights of the Kingdom of God.2C in Abraham.2C Moses.2C the High Priests.2C and the Kings of Judah|40]], [[s:Leviathan/The Third Part: Of a Christian Commonwealth#Chapter XLII: Of Power Ecclesiastical|42.]] England, 1651. Reprint edited by [[C. B. Macpherson]], pages 503–04, 572. Harmondsworth, England: Penguin Classics, 1982. {{ISBN|0-14-043195-0}}.
* [[Thomas Hobbes]]. ''[[Leviathan (book)|Leviathan]]'', part 3, chapters [[s:Leviathan/The Third Part: Of a Christian Commonwealth#Chapter XL: Of the Rights of the Kingdom of God.2C in Abraham.2C Moses.2C the High Priests.2C and the Kings of Judah|40]], [[s:Leviathan/The Third Part: Of a Christian Commonwealth#Chapter XLII: Of Power Ecclesiastical|42.]] England, 1651. Reprint edited by [[C. B. Macpherson]], pages 503–04, 572. Harmondsworth, England: Penguin Classics, 1982. {{ISBN|0-14-043195-0}}.
*[[Shabbethai Bass]]. ''Sifsei Chachamim''. Amsterdam, 1680. Reprinted in, e.g., ''Sefer Vayikro: From the Five Books of the Torah: Chumash: Targum Okelos: Rashi: Sifsei Chachamim: Yalkut: Haftaros'', translated by Avrohom Y. Davis, pages 85–139. [[Lakewood Township, New Jersey]]: Metsudah Publications, 2012.
* [[Chaim ibnShabbethai AttarBass]]. ''OhrSifsei ha-ChaimChachamim''. VeniceAmsterdam, 17421680. Reprinted in, Chayim ben Attare.g., ''OrSefer HachayimVayikro: CommentaryFrom onthe Five Books of the Torah: Chumash: Targum Okelos: Rashi: Sifsei Chachamim: Yalkut: Haftaros''., Translatedtranslated by EliyahuAvrohom Munk, volumeY. 3Davis, pages 986–101985–139. Brooklyn[[Lakewood Township, New Jersey]]: LambdaMetsudah PublishersPublications, 1999. {{ISBN|965-7108-12-8}}2012.
*Yitzchak Magriso[[Chaim ibn Attar]]. ''[[Me'amOhr Lo'ez]]ha-Chaim''. [[Istanbul|Constantinople]]Venice, 17531742. Reprinted in YitzchakChayim Magrisoben Attar. ''TheOr TorahHachayim: Anthology:Commentary MeAmon Lo'ezthe Torah''. Translated by [[AryehEliyahu Kaplan]]Munk, volume 113, pages 119–86986–1019. New YorkBrooklyn: MoznaimLambda PublishingPublishers, 19891999. {{ISBN|094011884X965-7108-12-8}}.
*[[Nachman ofYitzchak Breslov]]Magriso. ''Teachings[[Me'am Lo'. [[Bratslavez]],''. [[UkraineIstanbul|Constantinople]], before 18111753. Reprinted in Yitzchak Magriso. ''RebbeThe Nachman'sTorah TorahAnthology: Breslov Insights into the Weekly Torah Reading:MeAm Exodus-LeviticusLo'ez''. CompiledTranslated by Chaim[[Aryeh Kramer;Kaplan]], edited by Y.volume Hall11, pages 314–20119–86. JerusalemNew York: [[BreslovMoznaim Research Institute]]Publishing, 20111989. {{ISBN|978-1-928822-53-0094011884X}}.
* [[Nachman of Breslov]]. ''Teachings''. [[Bratslav]], [[Ukraine]], before 1811. Reprinted in ''Rebbe Nachman's Torah: Breslov Insights into the Weekly Torah Reading: Exodus-Leviticus''. Compiled by Chaim Kramer; edited by Y. Hall, pages 314–20. Jerusalem: [[Breslov Research Institute]], 2011. {{ISBN|978-1-928822-53-0}}.
[[File:Shadal.jpg|right|thumb|60px|Luzzatto]]
[[Berkas:Shadal.jpg|ka|jmpl|60px|Luzzatto]]
*[[Samuel David Luzzatto]] (Shadal). ''Commentary on the Torah.'' [[Padua]], 1871. Reprinted in, e.g., Samuel David Luzzatto. ''Torah Commentary''. Translated and annotated by Eliyahu Munk, volume 3, pages 916–23. New York: Lambda Publishers, 2012. {{ISBN|978-965-524-067-2}}.
* [[YehudahSamuel AryehDavid Leib AlterLuzzatto]] (Shadal). ''SefatCommentary Emeton the Torah.''. [[Góra KalwariaPadova]] (Ger), [[Poland]], before 19061871. ExcerptedReprinted in, ''Thee.g., LanguageSamuel ofDavid Truth: TheLuzzatto. ''Torah Commentary of Sefat Emet''. Translated and interpretedannotated by [[ArthurEliyahu Green]]Munk, volume 3, pages 153–58916–23. PhiladelphiaNew York: JewishLambda Publication SocietyPublishers, 19982012. {{ISBN|0978-8276-0650-8}}. Reprinted 2012. {{ISBN|0965-8276524-0946067-92}}.
* [[Yehudah Aryeh Leib Alter]]. ''Sefat Emet''. [[Góra Kalwaria]] (Ger), [[Poland]], before 1906. Excerpted in ''The Language of Truth: The Torah Commentary of Sefat Emet''. Translated and interpreted by [[Arthur Green]], pages 153–58. Philadelphia: Jewish Publication Society, 1998. {{ISBN|0-8276-0650-8}}. Reprinted 2012. {{ISBN|0-8276-0946-9}}.
*[[Louis Ginzberg]]. ''Legends of the Jews'', [http://philologos.org/__eb-lotj/vol3/p05.htm volume 3], pages 179–81. Philadelphia: Jewish Publication Society, 1911.
* [[Louis Ginzberg]]. ''Legends of the Jews'', [http://philologos.org/__eb-lotj/vol3/p05.htm volume 3] {{Webarchive|url=https://web.archive.org/web/20120205023400/http://philologos.org/__eb-lotj/vol3/p05.htm |date=2012-02-05 }}, pages 179–81. Philadelphia: Jewish Publication Society, 1911.
*George Buchanan Gray. ''Sacrifice in the Old Testament: Its Theory and Practice''. Oxford: Oxford University Press, 1925. Reprinted by Ktav Publishing House, 1971.
* George Buchanan Gray. ''Sacrifice in the Old Testament: Its Theory and Practice''. Oxford: Oxford University Press, 1925. Reprinted by Ktav Publishing House, 1971.
*Isaac Mendelsohn. "Urim and Thummim." In ''The Interpreter's Dictionary of the Bible'', volume 4, pages 739–40. [[Nashville, Tennessee]]: [[Abingdon Press]], 1962. {{ISBN|0-687-19273-0}}.
* Isaac Mendelsohn. "Urim and Thummim." In ''The Interpreter's Dictionary of the Bible'', volume 4, pages 739–40. [[Nashville, Tennessee]]: [[Abingdon Press]], 1962. {{ISBN|0-687-19273-0}}.
*[[Roland De Vaux]]. ''Studies in Old Testament Sacrifice''. University of Wales Press, 1964. {{ISBN|0-7083-0346-3}}.
* [[Roland De Vaux]]. ''Studies in Old Testament Sacrifice''. University of Wales Press, 1964. {{ISBN|0-7083-0346-3}}.
*[[Moshe Greenberg]]. "Urim and Thummim." In ''[[Encyclopaedia Judaica]]'', volume 16, pages 8–9. Jerusalem: [[Keter Publishing House]], 1972. {{LCCN|7290254}}.
* [[Moshe Greenberg]]. "Urim and Thummim." In ''[[Encyclopaedia Judaica]]'', volume 16, pages 8–9. Jerusalem: [[Keter Publishing House]], 1972. {{LCCN|7290254}}.
*[[Jacob Milgrom]]. "Sacrifices and Offerings, OT," and "Wave offering." In ''The Interpreter's Dictionary of the Bible''. Supp. volume, pages 763–71, 944–46. Nashville, Tenn.: Abingdon, 1976. {{ISBN|0-687-19269-2}}.
* [[Jacob Milgrom]]. "Sacrifices and Offerings, OT," and "Wave offering." In ''The Interpreter's Dictionary of the Bible''. Supp. volume, pages 763–71, 944–46. Nashville, Tenn.: Abingdon, 1976. {{ISBN|0-687-19269-2}}.
*[[Gordon Wenham|Gordon J. Wenham]]. ''The Book of Leviticus'', pages 112–45. [[Grand Rapids, Michigan]]: [[William B. Eerdmans Publishing Company]], 1979. {{ISBN|0-8028-2522-2}}.
* [[Pinchas HacohenGordon PeliWenham|PinchasGordon HJ. PeliWenham]]. ''TorahThe Today:Book Aof Renewed Encounter with ScriptureLeviticus'', pages 111–14112–45. Washington[[Grand Rapids, D.C.Michigan]]: B'nai[[William B'rith. BooksEerdmans Publishing Company]], 19871979. {{ISBN|0-9102508028-122522-X2}}.
* [[Pinchas Hacohen Peli|Pinchas H. Peli]]. ''Torah Today: A Renewed Encounter with Scripture'', pages 111–14. Washington, D.C.: B'nai B'rith Books, 1987. {{ISBN|0-910250-12-X}}.
*David P. Wright. "The Disposal of Impurity: Elimination Rites in the Bible and in Hittite and Mesopotamian Literature." ''Society of Biblical Literature Dissertation Studies''. Volume 101 (1987): pages 34–36.
* David P. Wright. "The Disposal of Impurity: Elimination Rites in the Bible and in Hittite and Mesopotamian Literature." ''Society of Biblical Literature Dissertation Studies''. Volume 101 (1987): pages 34–36.
*[[Mark S. Smith]]. ''The Early History of God: Yahweh and the Other Deities in Ancient Israel'', page 2. New York: HarperSanFrancisco, 1990. {{ISBN|0-06-067416-4}}. ({{Bibleverse||Leviticus|6:15–16|HE}}).
* [[HarveyMark JS. FieldsSmith]]. ''AThe TorahEarly CommentaryHistory forof Our TimesGod: VolumeYahweh II:and Exodusthe andOther LeviticusDeities in Ancient Israel'', pagespage 104–102. New York: UAHC PressHarperSanFrancisco, 19911990. {{ISBN|0-807406-0334067416-24}}. ({{Bibleverse||Leviticus|6:15–16|HE}}).
* [[Harvey J. Fields]]. ''A Torah Commentary for Our Times: Volume II: Exodus and Leviticus'', pages 104–10. New York: UAHC Press, 1991. {{ISBN|0-8074-0334-2}}.
*Victor Avigdor Hurowitz. [https://www.jstor.org/stable/1486623 “Review Essay: Ancient Israelite Cult in History, Tradition, and Interpretation.”] ''[[AJS Review]]'', volume 19 (number 2) (1994): pages 213–36.
* Victor Avigdor Hurowitz. [https://www.jstor.org/stable/1486623 “Review Essay: Ancient Israelite Cult in History, Tradition, and Interpretation.”] ''[[AJS Review]]'', volume 19 (number 2) (1994): pages 213–36.
*[[Walter Kaiser, Jr.|Walter C. Kaiser Jr.]], "The Book of Leviticus," in ''The New Interpreter's Bible'', volume 1, pages 1042–63. Nashville: Abingdon Press, 1994. {{ISBN|0-687-27814-7}}.
* [[Walter Kaiser, Jr.|Walter C. Kaiser Jr.]], "The Book of Leviticus," in ''The New Interpreter's Bible'', volume 1, pages 1042–63. Nashville: Abingdon Press, 1994. {{ISBN|0-687-27814-7}}.
*Judith S. Antonelli. "The Priesthood." In ''In the Image of God: A Feminist Commentary on the Torah'', pages 247–56. [[Northvale, New Jersey]]: [[Jason Aronson]], 1995. {{ISBN|1-56821-438-3}}.
* Judith S. Antonelli. "The Priesthood." In ''In the Image of God: A Feminist Commentary on the Torah'', pages 247–56. [[Northvale, New Jersey]]: [[Jason Aronson]], 1995. {{ISBN|1-56821-438-3}}.
[[File:GuntherPlaut.jpg|thumb|right|60px|Plaut]]
[[Berkas:GuntherPlaut.jpg|jmpl|ka|60px|Plaut]]
*[[Ellen Frankel]]. ''The Five Books of Miriam: A Woman’s Commentary on the Torah'', pages 156–58. New York: [[G. P. Putnam's Sons]], 1996. {{ISBN|0-399-14195-2}}.
* [[GuntherEllen Plaut|W. Gunther PlautFrankel]]. ''The HaftarahFive Books of Miriam: A Woman’s Commentary on the Torah'', pages 244–53156–58. New York: UAHC[[G. PressP. Putnam's Sons]], 1996. {{ISBN|0-8074399-055114195-52}}.
*Sorel Goldberg[[Gunther LoebPlaut|W. andGunther Barbara Binder KaddenPlaut]]. ''TeachingThe Torah: A Treasury of Insights andHaftarah ActivitiesCommentary'', pages 172–76244–53. [[Denver]]New York: A.R.E.UAHC PublishingPress, 19971996. {{ISBN|0-867058074-0410551-15}}.
*[[Cornelis VanSorel Dam]]Goldberg Loeb and Barbara Binder Kadden. ''TheTeaching Urim and ThumminTorah: A MeansTreasury of RevelationInsights in Ancientand IsraelActivities''., Winonapages Lake,172–76. Indiana[[Denver]]: EisenbraunsA.R.E. Publishing, 1997. {{ISBN|0-93146486705-83041-81}}.
* [[Cornelis Van Dam]]. ''The Urim and Thummin: A Means of Revelation in Ancient Israel''. Winona Lake, Indiana: Eisenbrauns, 1997. {{ISBN|0-931464-83-8}}.
*Jacob Milgrom. ''Leviticus 1–16'', volume 3, pages 378–569. New York: Anchor Bible, 1998. {{ISBN|0-385-11434-6}}.
* Jacob Milgrom. ''Leviticus 1–16'', volume 3, pages 378–569. New York: Anchor Bible, 1998. {{ISBN|0-385-11434-6}}.
* [[Mary Douglas]]. ''Leviticus as Literature'', pages 20, 71, 76–77, 83–84, 113, 120, 123, 125–26, 128, 134, 150, 166, 187, 199, 203, 224, 231, 239, 244, 249–51. Oxford: Oxford University Press, 1999. {{ISBN|0-19-924419-7}}.
* Susan Freeman. ''Teaching Jewish Virtues: Sacred Sources and Arts Activities'', pages 165–78. [[Springfield Township, Union County, New Jersey|Springfield, New Jersey]]: A.R.E. Publishing, 1999. {{ISBN|978-0-86705-045-5}}. ({{Bibleverse||Leviticus|1–7|HE}}).
* Frank H. Gorman Jr. “Leviticus.” In ''The HarperCollins Bible Commentary''. Edited by [[James Luther Mays|James L. Mays]], pages 150–54. New York: HarperCollins Publishers, revised edition, 2000. {{ISBN|0-06-065548-8}}.
* Claire Magidovitch Green. "Message and Messenger." In ''The Women's Torah Commentary: New Insights from Women Rabbis on the 54 Weekly Torah Portions''. Edited by [[Elyse Goldstein]], pages 191–95. [[Woodstock, Vermont]]: [[Jewish Lights Publishing]], 2000. {{ISBN|1-58023-076-8}}.
* Lainie Blum Cogan and Judy Weiss. ''Teaching Haftarah: Background, Insights, and Strategies'', pages 382–91. Denver: A.R.E. Publishing, 2002. {{ISBN|0-86705-054-3}}.
* [[Michael Fishbane]]. ''The JPS Bible Commentary: Haftarot'', pages 155–61. Philadelphia: Jewish Publication Society, 2002. {{ISBN|0-8276-0691-5}}.
* [[Robert Alter]]. ''The Five Books of Moses: A Translation with Commentary'', pages 564–75. New York: W.W. Norton & Co., 2004. {{ISBN|0-393-01955-1}}.
* Elaine Rose Glickman. "Haftarat Tzav: Jeremiah 7:21–8:3; 9:22–23." In ''The Women's Haftarah Commentary: New Insights from Women Rabbis on the 54 Weekly Haftarah Portions, the 5 Megillot & Special Shabbatot''. Edited by Elyse Goldstein, pages 116–20. Woodstock, Vermont: Jewish Lights Publishing, 2004. {{ISBN|1-58023-133-0}}.
* Jacob Milgrom. ''Leviticus: A Book of Ritual and Ethics: A Continental Commentary'', pages 62–87. Minneapolis: Fortress Press, 2004. {{ISBN|0-8006-9514-3}}.
* Baruch J. Schwartz. "Leviticus." In ''The Jewish Study Bible''. Edited by [[Adele Berlin]] and [[Marc Zvi Brettler]], pages 217–24. New York: Oxford University Press, 2004. {{ISBN|0-19-529751-2}}.
* Antony Cothey. [http://journals.sagepub.com/doi/abs/10.1177/0309089205060612 “Ethics and Holiness in the Theology of Leviticus.”] ''[[Journal for the Study of the Old Testament]]'', volume 30 (number 2) (December 2005): pages 131–51.
* Bernard J. Bamberger. “Leviticus.” In ''The Torah: A Modern Commentary: Revised Edition''. Edited by [[Gunther Plaut|W. Gunther Plaut]]; revised edition edited by [[David E. Stern|David E.S. Stern]], pages 686–703. New York: [[Union for Reform Judaism]], 2006. {{ISBN|0-8074-0883-2}}.
* Suzanne A. Brody. "A Woman's Portion." In ''Dancing in the White Spaces: The Yearly Torah Cycle and More Poems'', page 86. Shelbyville, Kentucky: Wasteland Press, 2007. {{ISBN|1-60047-112-9}}.
* [[James Kugel|James L. Kugel]]. ''How To Read the Bible: A Guide to Scripture, Then and Now'', pages 301–03, 358. New York: Free Press, 2007. {{ISBN|0-7432-3586-X}}.
* Christophe Nihan. ''From Priestly Torah to Pentateuch: A Study in the Composition of the Book of Leviticus''. Coronet Books, 2007. {{ISBN|3161492579}}.
* James W. Watts. ''Ritual and Rhetoric in Leviticus: From Sacrifice to Scripture''. New York: Cambridge University Press, 2007. {{ISBN|978-0-521-87193-8}}.
* ''The Torah: A Women's Commentary''. Edited by [[Tamara Cohn Eskenazi]] and [[Andrea Weiss|Andrea L. Weiss]], pages 593–614. New York: [[Union for Reform Judaism|URJ Press]], 2008. {{ISBN|0-8074-1081-0}}.
* Noach Dzmura. “HaNer Tamid, dos Pintele Yid v’ha Zohar Muzar: The Eternal Flame, the Jewish Spark, and the Flaming Queer: Parashat Tsav (Leviticus 6:1–8:36).” In ''Torah Queeries: Weekly Commentaries on the Hebrew Bible''. Edited by Gregg Drinkwater, Joshua Lesser, and David Shneer; foreword by [[Judith Plaskow]], pages 129–34. New York: [[New York University Press]], 2009. {{ISBN|0-8147-2012-9}}.
* [[Reuven Hammer]]. ''Entering Torah: Prefaces to the Weekly Torah Portion'', pages 147–52. New York: Gefen Publishing House, 2009. {{ISBN|978-965-229-434-0}}.
* Roy E. Gane. "Leviticus." In ''Zondervan Illustrated Bible Backgrounds Commentary''. Edited by [[John H. Walton]], volume 1, pages 296–98. Grand Rapids, Michigan: [[Zondervan]], 2009. {{ISBN|978-0-310-25573-4}}.
* Mark Leuchter. [https://www.jstor.org/stable/41062672 “The Politics of Ritual Rhetoric: A Proposed Sociopolitical Context for the Redaction of Leviticus 1–16.”] ''[[Vetus Testamentum]]'', volume 60 (number 3) (2010): pages 345–65.
* Jeffrey Stackert. “Leviticus.” In ''The New Oxford Annotated Bible: New Revised Standard Version with the Apocrypha: An Ecumenical Study Bible''. Edited by [[Michael Coogan|Michael D. Coogan]], Marc Z. Brettler, [[Carol A. Newsom]], and [[Pheme Perkins]], pages 150–54. New York: Oxford University Press, Revised 4th Edition 2010. {{ISBN|0-19-528955-2}}.
[[FileBerkas:Shmuel Herzfeld at House of Representatives cropped.jpg|thumbjmpl|rightka|60px|Herzfeld]]
* [[William G. Dever]]. ''The Lives of Ordinary People in Ancient Israel: When Archaeology and the Bible Intersect'', page 244. [[Grand Rapids, Michigan]]: [[William B. Eerdmans Publishing Company]], 2012. {{ISBN|978-0-8028-6701-8}}.
* [[Shmuel Herzfeld]]. "A Response to Catastrophe." In ''Fifty-Four Pick Up: Fifteen-Minute Inspirational Torah Lessons'', pages 147–50. Jerusalem: [[Gefen Publishing House]], 2012. {{ISBN|978-965-229-558-3}}.
[[FileBerkas:Sirjonathansacks.jpg|thumbjmpl|rightka|60px|Sacks]]
* David Greenstein. [http://www.jpost.com/Jerusalem-Report/Jewish-World/Urged-to-remember-344849 "Urged To Remember: We must remember the heinous crimes of Amalek so that we may avoid the danger of repeating those crimes ourselves."] ''[[The Jerusalem Report]]'', volume 24 (number 25) (March 24, 2014): page 47.
* Annette Yoshiko Reed. [https://www.academia.edu/4534761/_From_Sacrifice_to_the_Slaughterhouse_Ancient_and_Modern_Approaches_to_Meat_Animals_and_Civilization_ "From Sacrifice to the Slaughterhouse: Ancient and Modern Approaches to Meat, Animals, and Civilization."]{{Pranala mati|date=Januari 2023 |bot=InternetArchiveBot |fix-attempted=yes }} (2015).
* [[Jonathan Sacks]]. ''Covenant & Conversation: A Weekly Reading of the Jewish Bible: Leviticus: The Book of Holiness'', pages 99–131. Jerusalem: Maggid Books, 2015. {{ISBN|978-1-59264-022-5}}.
== Pranala luar ==
[[FileBerkas:Old book bindings.jpg|150px|rightka]]
=== Teks ===
* [http://www.mechon-mamre.org/p/pt/pt0306.htm Teks Masoret dan terjemahan 1917 JPS]
* [http://Bible.ort.org/books/torahd5.asp?action=displaypage&book=3&chapter=6&verse=1&portion=25 Pelafalan parsyah]
* [http://www.mechon-mamre.org/p/pt/ptmp3prq.htm#mp3 Pembacaan parsyah dalam bahasa Ibrani]
=== KomentariTafsiran ===
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* [http://ajrca.org/parsha-of-the-week/parshat-tsav-2/ Academy for Jewish Religion, California] {{Webarchive|url=https://web.archive.org/web/20110724231142/http://ajrca.org/parsha-of-the-week/parshat-tsav-2/ |date=2011-07-24 }}
* [http://ajrsem.org/tag/tzav/ Academy for Jewish Religion, New York]
* [http://www.aish.com/tp/43918967.html Aish.com] {{Webarchive|url=https://web.archive.org/web/20130317055708/http://www.aish.com/tp/43918967.html |date=2013-03-17 }}
* [http://www.akhlah.com/tanach/torah/vayikra/parashat-tzav/ Akhlah: The Jewish Children's Learning Network] {{Webarchive|url=https://web.archive.org/web/20130318043553/http://www.akhlah.com/tanach/torah/vayikra/parashat-tzav/ |date=2013-03-18 }}
* [http://ziegler.aju.edu/Default.aspx?id=6686 American Jewish University — Ziegler School of Rabbinic Studies]
* [http://www.anshe.org/parsha/tzav.htm Anshe Emes Synagogue, Los Angeles] {{Webarchive|url=https://web.archive.org/web/20121101151419/http://www.anshe.org/parsha/tzav.htm |date=2012-11-01 }}
* [http://www.arigoldwag.com/pp.html Ari Goldwag] {{Webarchive|url=https://web.archive.org/web/20130727073246/http://arigoldwag.com/pp.html |date=2013-07-27 }}
* [http://www.ascentofsafed.com/cgi-bin/search.pl?Terms=tzav&Match=1 Ascent of Safed]
* [http://www.biu.ac.il/JH/Parasha/eng/tzav/tzav.shtml Bar-Ilan University] {{Webarchive|url=https://web.archive.org/web/20120926120342/http://www.biu.ac.il/JH/Parasha/eng/tzav/tzav.shtml |date=2012-09-26 }}
* [http://www.chabad.org/parshah/default.asp?AID=15575 Chabad.org]
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* [http://www.eparsha.com/#drash eparsha.com]
* [http://www.g-dcast.com/tsav G-dcast] {{Webarchive|url=https://web.archive.org/web/20120321213215/http://www.g-dcast.com/tsav |date=2012-03-21 }}
* [http://www.vbm-torah.org/vayikra.htm The Israel Koschitzky Virtual Beit Midrash] {{Webarchive|url=https://web.archive.org/web/20110514190228/http://www.vbm-torah.org/vayikra.htm |date=2011-05-14 }}
* [http://www.jewishagency.org/JewishAgency/English/Jewish+Education/Compelling+Content/Jewish+Time/Jewish+Sources/Iyunum/Parashat+Tzav.htm Jewish Agency for Israel] {{Webarchive|url=https://web.archive.org/web/20120913050152/http://www.jewishagency.org/JewishAgency/English/Jewish+Education/Compelling+Content/Jewish+Time/Jewish+Sources/Iyunum/Parashat+Tzav.htm |date=2012-09-13 }}
* [http://www.jtsa.edu/jts-torah-online?search=&genre=¶shah=2078 Jewish Theological Seminary]
* [http://www.mechonhadar.org/web/guest/search?p_p_id=3&p_p_action=0&_3_primarySearch=com.liferay.portlet.journal.util.JournalOpenSearchImpl&p_p_state=normal&p_p_mode=view&p_p_col_id=&p_p_col_pos=0&p_p_col_count=0&_3_struts_action=%2Fsearch%2Fsearch&_3_keywords=%22Parashat+Tzav%22 Mechon Hadar]{{Pranala mati|date=Mei 2021 |bot=InternetArchiveBot |fix-attempted=yes }}
* [http://www.mishpacha.com/Browse/Article/841/Tzav Miriam Aflalo] {{Webarchive|url=https://web.archive.org/web/20120406114423/http://www.mishpacha.com/Browse/Article/841/Tzav |date=2012-04-06 }}
* [http://www.myjewishlearning.com/texts/Weekly_Torah_Commentary/tzav_index.htm MyJewishLearning.com]
* [http://ohr.edu/yhiy/article.php/2571 Ohr Sameach]
* [http://odysseynetworks.org/on-scripture-the-torah ON Scripture — The Torah] {{Webarchive|url=https://web.archive.org/web/20130408101118/http://odysseynetworks.org/ON-Scripture-The-Torah |date=2013-04-08 }}
* [http://www.ou.org/torah/archive3.htm Orthodox Union]
* [http://www.oztorah.com/category/tzav/ OzTorah, Torah from Australia]
* [http://www.netivot-shalom.org.il/eparsha.php Oz Ve Shalom — Netivot Shalom] {{Webarchive|url=https://web.archive.org/web/20100624083451/http://www.netivot-shalom.org.il/eparsha.php |date=2010-06-24 }}
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* [http://www.pardes.org.il/online_learning/parsha_quizzes/25_tzav.php Pardes from Jerusalem] {{Webarchive|url=https://web.archive.org/web/20120329113230/http://www.pardes.org.il/online_learning/parsha_quizzes/25_tzav.php |date=2012-03-29 }}
* [http://www.jameskugel.com/weekly-torah-reading-tzav-march-26-2016/ Professor James L. Kugel]
* [https://mcarasik.wordpress.com/2016/03/22/tzav-5776/ Professor Michael Carasik] {{Webarchive|url=https://web.archive.org/web/20170517234742/https://mcarasik.wordpress.com/2016/03/22/tzav-5776/ |date=2017-05-17 }}
* [http://rabbidovlinzer.blogspot.com/search/label/Parshat%20Tzav Rabbi Dov Linzer]
* [http://rabbiwerbin.blogspot.com/2016/03/tzav-text-message.html Rabbi Fabian Werbin]
* [http://www.rabbisacks.org/?s=tzav&.x=0&.y=0 Rabbi Jonathan Sacks]
* [http://rabbishimon.com/?page_id=741 RabbiShimon.com] {{Webarchive|url=https://web.archive.org/web/20131016032111/http://rabbishimon.com/?page_id=741 |date=2013-10-16 }}
* [http://www.ohrtorahstone.org.il/parsha/index.htm Rabbi Shlomo Riskin] {{Webarchive|url=https://web.archive.org/web/20110821085057/http://www.ohrtorahstone.org.il/parsha/index.htm |date=2011-08-21 }}
* [http://www.rabbishmuel.com/browse.cgi?type=torah_sermons Rabbi Shmuel Herzfeld] {{Webarchive|url=https://web.archive.org/web/20130311000646/http://www.rabbishmuel.com/browse.cgi?type=torah_sermons |date=2013-03-11 }}
* [http://www.rabbistan.com/tzav.htm Rabbi Stan Levin] {{Webarchive|url=https://web.archive.org/web/20170402171135/http://www.rabbistan.com/tzav.htm |date=2017-04-02 }}
* [http://www4.jrf.org/recon-dt#Tzav Reconstructionist Judaism] {{Webarchive|url=https://web.archive.org/web/20060216223743/http://www2.jrf.org/recon-dt/#Tzav |date=2006-02-16 }}
* [http://www.judaic.org/addtl_files/sav.htm Sephardic Institute] {{Webarchive|url=https://web.archive.org/web/20110726212332/http://www.judaic.org/addtl_files/sav.htm |date=2011-07-26 }}
* [http://www.shiur.com/index.php?category=Tzav Shiur.com]
* [http://www.613.org/par-vayikra.html#v2 613.org Jewish Torah Audio] {{Webarchive|url=https://web.archive.org/web/20110522173456/http://www.613.org/par-vayikra.html#v2 |date=2011-05-22 }}
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* [http://dancinginthewhitespaces.blogspot.com/2009/04/dvar-torah-parshat-tzavhagadol.html Suzanne A. Brody]
* [http://www.patheos.com/Resources/Additional-Resources/Parshat-Tzav.html Talia Davis]
* [http://tanach.org/tzav.htm Tanach Study Center]
* [http://www.teach613.org/index.php?option=com_content&task=view&id=46&Itemid=48 Teach613.org, Torah Education at Cherry Hill]
* [http://www.tfdixie.com/parshat/tzav/ Torah from Dixie] {{Webarchive|url=https://web.archive.org/web/20120319065707/http://www.tfdixie.com/parshat/tzav/ |date=2012-03-19 }}
* [http://www.torah.org/learning/parsha/parsha.html?id1=42 Torah.org]
* [http://www.torahvort.com/vayikra/tzav/ TorahVort.com]
* [http://www.reformjudaism.org/learning/torah-study/tzav Union for Reform Judaism]
* [http://www.uscj.org/JewishLivingandLearning/WeeklyParashah/TorahSparks/Archive/Default.aspx United Synagogue of Conservative Judaism] {{Webarchive|url=https://web.archive.org/web/20120814081344/http://uscj.org/JewishLivingandLearning/WeeklyParashah/TorahSparks/Archive/Default.aspx |date=2012-08-14 }}
* [http://www.shemayisrael.com/parsha/bonchek/archives/archives.htm What's Bothering Rashi?]
* [http://www.yctorah.org/index.php?option=com_search&Itemid=99999999&searchword=Parshat+Tzav&submit=Search&searchphrase=exact&ordering=newest Yeshivat Chovevei Torah]
* [http://www.yutorah.org/ Yeshiva University]
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