Vayikra (parsyah): Perbedaan antara revisi
Konten dihapus Konten ditambahkan
JohnThorne (bicara | kontrib) Dibuat dengan menerjemahkan halaman "Vayikra (parsha)" |
JohnThorne (bicara | kontrib) Perbaikan |
||
Baris 1:
[[Berkas:Sacrifice_of_the_Old_Covenant_Rubens.jpg|ka|jmpl|500x500px|
'''Vayikra''', '''VaYikra''', '''Va-yikra''', atau '''Vayyiqra''' (וַיִּקְרָא – [[Bahasa Ibrani
== Bacaan ==
Baris 20:
Dalam pembacaan ketiga (עליה, ''aliyah''), makan menawarkan juga bisa dimasak dalam panci.<ref>{{Bibleverse||Leviticus|2:7–10.|HE}}</ref> Makan persembahan tidak mengandung [[Bahan pengembang|ragi]] atau [[madu]], dan harus dibumbui dengan [[Garam dapur|garam]].<ref>{{Bibleverse||Leviticus|2:11–13.|HE}}</ref> Makanan persembahan buah sulung harus baru telinga kering dengan api, bubur jagung dari biji-bijian segar.<ref>{{Bibleverse||Leviticus|2:14.|HE}}</ref>
=== Bacaan keempat
Di keempat membaca (עליה, ''aliyah''), '''pengorbanan kesejahteraan''' (שְׁלָמִים, ''shelamim'') bisa menjadi laki-laki atau perempuan, sapi, domba, atau kambing, dari mana para imam akan dash [[darah]] pada sisi mezbah dan membakar [[lemak]] di sekitar perut, [[ginjal]], dan tonjolan pada [[hati]] di altar.<ref>{{Bibleverse||Leviticus|3:1–16.|HE}}</ref>
Baris 51:
|-
! style="background: navajowhite none repeat scroll 0% 0%;" |Bacaan
! style="background: navajowhite none repeat scroll 0% 0%;" |{{Alkitab|
! style="background: navajowhite none repeat scroll 0% 0%;" |{{Alkitab|
! style="background: navajowhite none repeat scroll 0% 0%;" |{{Alkitab|
|-
|1
|{{Alkitab|
|{{Alkitab|
|{{Alkitab|
|-
|2
|{{Alkitab|
|{{Alkitab|
|{{Alkitab|
|-
|3
|{{Alkitab|
|{{Alkitab|
|{{Alkitab|
|-
|4
|{{Alkitab|
|{{Alkitab|
|{{Alkitab|
|-
|5
|{{Alkitab|
|{{Alkitab|
|{{Alkitab|
|-
|6
|{{Alkitab|
|{{Alkitab|
|{{Alkitab|
|-
|7
|{{Alkitab|
|{{Alkitab|
|{{Alkitab|
|-
|Maftir
|{{Alkitab|
|{{Alkitab|
|{{Alkitab|
|}
Baris 100:
[[Berkas:Abram_Called_To_Be_a_Blessing.jpg|ka|jmpl|287x287px|Abram Dipanggil Untuk Menjadi Berkat (ilustrasi dari Alkitab kartu yang diterbitkan tahun 1906 oleh Providence Litograf Perusahaan)]]
[[Berkas:Gustave_Doré_Morte_Agag.jpg|ka|jmpl|251x251px|Kematian Agag (ilustrasi oleh [[Gustave Doré]])]]
<!--
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 5===
The [[Rabbi]]s read {{Bibleverse||Leviticus|5:21–26|HE}} together with {{Bibleverse||Numbers|5:6–8|HE}} as related passages.<ref>See, e.g., [[s:Mishnah/Seder Nezikin/Tractate Bava Kamma/Chapter 9/5|Mishnah Bava Kamma 9:5–12]]. Land of Israel, circa 200 CE. Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by [[Jacob Neusner]], pages 524–26. New Haven: Yale University Press, 1988. {{ISBN|0-300-05022-4}}. [[Tosefta]] Bava Kamma 9:19, 10:1–5, 17–18. Land of Israel, circa 300 CE. Reprinted in, e.g., ''The Tosefta: Translated from the Hebrew, with a New Introduction''. Translated by Jacob Neusner, volume 2, pages 1005, 1008–10, 1013–14. Peabody, Massachusetts: Hendrickson Publishers, 2002. {{ISBN|1-56563-642-2}}. [http://www.halakhah.com/babakamma/babakamma_103.html Babylonian Talmud 103a–11a.] Babylonia, 6th century. Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Abba Zvi Naiman and Mendy Wachsman; edited by Yisroel Simcha Schorr, volume 40, pages 103a<sup>3</sup>–111a<sup>4</sup>. Brooklyn: Mesorah Publications, 2001. {{ISBN|1-57819-636-1}}.</ref> {{Bibleverse||Leviticus|5:21–26|HE}} deals with those who sin and commit a trespass against God by dealing falsely with their neighbors in the matter of a deposit, pledge, robbery, other oppression of their neighbors, or the finding of lost property, and swear to a lie. {{Bibleverse||Leviticus|5:23–24|HE}} provides that the offender must immediately restore in full to the victim the property at issue and shall add an additional fifth part. And {{Bibleverse||Leviticus|5:25–26|HE}} requires the offender to bring to the priest an unblemished ram for a guilt-offering, and the priest shall make atonement for the offender before God, and the offender shall be forgiven. {{Bibleverse||Numbers|5:6–7|HE}} directs that when people commit any sin against God, then they shall confess and make restitution in full to the victim and add a fifth part. And {{Bibleverse||Numbers|5:8|HE}} provides that if the victim has no heir to whom restitution may be made, the offender must make restitution to the priest, in addition to the ram of atonement.
==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 1===
[[Rav Assi]] said that young children began their Torah studies with Leviticus and not with [[Book of Genesis|Genesis]] because young children are pure, and the sacrifices explained in Leviticus are pure, so the pure studied the pure.<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 95. London: Soncino Press, 1939. {{ISBN|0-900689-38-2}}.</ref>
A [[Midrash]] noted that the section recounting the setting up of the Tabernacle in {{Bibleverse||Exodus|38:21–40:38,|HE}} in which, beginning with {{Bibleverse||Exodus|39:1,|HE}} nearly every paragraph concludes, "Even as the Lord commanded Moses,"<ref>See {{Bibleverse||Exodus|38:22;|HE}} {{Bibleverse-nb||Exodus|39:1,|HE}} [http://www.mechon-mamre.org/p/pt/pt0239.htm#5 5,] [http://www.mechon-mamre.org/p/pt/pt0239.htm#7 7,] [http://www.mechon-mamre.org/p/pt/pt0239.htm#21 21,] [http://www.mechon-mamre.org/p/pt/pt0239.htm#26 26,] [http://www.mechon-mamre.org/p/pt/pt0239.htm#29 29,] [http://www.mechon-mamre.org/p/pt/pt0239.htm#31 31,] [http://www.mechon-mamre.org/p/pt/pt0239.htm#32 32,] [http://www.mechon-mamre.org/p/pt/pt0239.htm#42 42], and [http://www.mechon-mamre.org/p/pt/pt0239.htm#43 43;] and {{Bibleverse-nb||Exodus|40:16,|HE}} [http://www.mechon-mamre.org/p/pt/pt0240.htm#19 19,] [http://www.mechon-mamre.org/p/pt/pt0240.htm#21 21,] [http://www.mechon-mamre.org/p/pt/pt0240.htm#23 23,] [http://www.mechon-mamre.org/p/pt/pt0240.htm#25 25,] [http://www.mechon-mamre.org/p/pt/pt0240.htm#27 27,] [http://www.mechon-mamre.org/p/pt/pt0240.htm#29 29], and [http://www.mechon-mamre.org/p/pt/pt0240.htm#32 32.]</ref> is followed by {{Bibleverse||Leviticus|1:1:|HE}} "And the Lord called to Moses." The Midrash compared this to the case of a king who commanded his servant to build him a palace. On everything the servant built, he wrote the name of the king. The servant wrote the name of the king on the walls, the pillars, and the roof beams. After some time the king entered the palace, and on everything he saw he found his name. The king thought that the servant had done him all this honor, and yet the servant remained outside. So the king had called that the servant might come right in. So, too, when God directed Moses to make God a Tabernacle, Moses wrote on everything he made "Even as the Lord commanded Moses." God thought that Moses had done God all this honor, and yet Moses remained outside. So God call Moses so that he might enter the innermost part of the Tabernacle. Therefore, {{Bibleverse||Leviticus|1:1|HE}} reports, "And the Lord called to Moses."<ref>Leviticus Rabbah 1:7. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, page 11.</ref> Rabbi [[Samuel ben Nahman|Samuel bar Nahman]] said in the name of [[Nathan the Babylonian|Rabbi Nathan]] that "as the Lord commanded" is written 18 times in the section recounting the setting up of the Tabernacle in Parashah Pekudei, corresponding to the 18 vertebrae of the spinal column. Likewise, the Sages instituted 18 benedictions of the ''[[Amidah]]'' prayer, corresponding to the 18 mentions of the Divine Name in the reading of the ''[[Shema Yisrael|Shema]]'', and also in {{Bibleverse||Psalm|29.|HE}} Rabbi [[Hiyya bar Abba]] taught that the 18 times "command" are counted only from {{Bibleverse||Exodus|38:23,|HE}} "And with him was Oholiab, the son of Ahisamach of the [[tribe of Dan]]," until the end of the Book of Exodus.<ref>Leviticus Rabbah 1:8. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, pages 11–12.</ref>
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>
Rabbi [[Shimon bar Yochai|Simeon ben Yohai]] taught that, generally speaking, the Torah required a burnt offering only as expiation for sinful meditation of the heart.<ref>Leviticus Rabbah 7:3. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, page 93.</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 Leazar ben Menahem taught that the opening words of {{Bibleverse||Leviticus|1:1,|HE}} "And the Lord called," indicated God's proximity to Moses. Rabbi Leazar taught that the words of {{Bibleverse-lb||Proverbs|15:29,|HE}} "The Lord is far from the wicked," refer to the prophets of other nations. But the continuation of {{Bibleverse||Proverbs|15:29,|HE}} "He hears the prayer of the righteous," refers to the prophets of Israel. God appears to nations other that Israel only as one who comes from a distance, as {{Bibleverse-lb||Isaiah|39:3|HE}} says, "They came from a far country to me." But in connection with the prophets of Israel, {{Bibleverse||Genesis|18:1|HE}} says, "And the Lord appeared," and {{Bibleverse||Leviticus|1:1|HE}} says, "And the Lord called," implying from the immediate vicinity. Rabbi [[Haninah]] compared the difference between the prophets of Israel and the prophets of other nations to a king who was with his friend in a chamber (separated by a curtain). Whenever the king desired to speak to his friend, he folded up the curtain and spoke to him. (But God speaks to the prophets of other nations without folding back the curtain.) The Rabbis compared it to a king who has a wife and a concubine; to his wife he goes openly, but to his concubine he repairs with stealth. Similarly, God appears to non-Jews only at night, as {{Bibleverse||Numbers|22:20|HE}} says, "And God came to [[Balaam]] at night," and {{Bibleverse||Genesis|31:24|HE}} says, "And God came to [[Laban (Bible)|Laban]] the [[Aram (biblical region)|Aramean]] in a dream of the night."<ref>[[Genesis Rabbah]] [https://archive.org/stream/RabbaGenesis/midrashrabbahgen027557mbp#page/n500/mode/1up 52:5.] Land of Israel, 5th century. Reprinted in, e.g., ''Midrash Rabbah: Genesis''. Translated by Harry Freedman and Maurice Simon, volume 1, pages 453–54. London: Soncino Press, 1939. {{ISBN|0-900689-38-2}}.</ref>
[[File:Schnorr von Carolsfeld Bibel in Bildern 1860 019.png|thumb|left|350px|sacrifices (woodcut by [[Julius Schnorr von Carolsfeld]] from the 1860 ''Die Bibel in Bildern'')]]
The [[Sifra]] cited {{Bibleverse||Leviticus|1:1|HE}} along with {{Bibleverse||Exodus|3:4|HE}} for the proposition that whenever God spoke to Moses, God first called out to him.<ref>Sifra 1:1. Land of Israel, 4th century CE. Reprinted in, e.g., ''Sifra: An Analytical Translation''. Translated by Jacob Neusner, volume 1, page 67. Atlanta: Scholars Press, 1988. {{ISBN|1-55540-205-4}}.</ref> And the Sifra deduced from God's calling "to him" in {{Bibleverse||Leviticus|1:1|HE}} that God meant to speak to Moses alone, to the exclusion of even Aaron. Rabbi Judah ben Betera noted that God spoke to Moses and Aaron together in 13 passages, and to Moses alone in 13 passages, teaching that in these latter passages, Moses was then to inform Aaron. And Rabbi [[Jose the Galilean]] deduced from the use of "at the tent of meeting" in {{Bibleverse||Leviticus|1:1|HE}} that every time that God spoke to Moses at the tent of meeting, God spoke to Moses alone, to the exclusion of Aaron.<ref>Sifra 2:1. Reprinted in, e.g., ''Sifra: An Analytical Translation''. Translated by Jacob Neusner, volume 1, page 71.</ref> Rabbi Tanchum ben Chanilai found in God's calling to Moses alone in {{Bibleverse||Leviticus|1:1|HE}} proof that a burden that is too heavy for 600,000 – hearing the voice of God (see {{Bibleverse-lb||Deuteronomy|5:22|HE}}) – can nonetheless be light for one.<ref>Leviticus Rabbah 1:1, 4. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4.</ref> And the Sifra also deduced from {{Bibleverse||Leviticus|1:1|HE}} that God's voice, perhaps because it was subdued, resonated only within the tent itself.<ref>Sifra 2:2. Reprinted in, e.g., ''Sifra: An Analytical Translation''. Translated by Jacob Neusner, volume 1, page 73.</ref>
[[Tanhuma bar Abba|Rabbi Tanhuma]] said in the name of Rabbi Joshua ben Korchah that {{Bibleverse||Leviticus|1:1|HE}} demonstrated that out of the 10 different names that Scripture applied to Moses, God always addressed Moses by his given name.<ref>Leviticus Rabbah 1:3. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4.</ref>
The Sifra taught that the term "any man" ({{Hebrew|אָדָם}}, ''adam'') in {{Bibleverse||Leviticus|1:2|HE}} encompassed converts. But the term "of you" excluded apostates.<ref>Sifra 3:3. Reprinted in, e.g., ''Sifra: An Analytical Translation''. Translated by Jacob Neusner, volume 1, page 78.</ref>
[[Judah bar Ilai|Rabbi Judah]] read {{Bibleverse||Leviticus|1:2,|HE}} “Speak to the children ({{Hebrew|בְּנֵי}}, ''benei'') of Israel,” to mean that the “sons” ({{Hebrew|בְּנֵי}}, ''benei'') of Israel could lay hands ({{Hebrew|סמיכה}}, ''[[Semikhah|smichah]]'') on a sacrifice before it was offered, but not the “daughters” ({{Hebrew|בְּנוֹת}}, ''benot'') of Israel. [[Jose ben Halafta|Rabbi Jose]] and [[Simeon bar Yochai|Rabbi Simeon]], however, disagreed, teaching that women also could lay hands on sacrifices. [[Abaye]] taught that a [[Baraita]] followed Rabbi Jose and Rabbi Simeon when it taught that both women and children can blow the [[shofar]] on [[Rosh Hashanah]].<ref>[http://www.halakhah.com/pdf/moed/Rosh_HaShanah.pdf Babylonian Talmud Rosh HaShanah 33a.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Abba Zvi Naiman, Israel Schneider, Moshe Zev Einhorn, and Eliezer Herzka; edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 18, page 33a<sup>1</sup>. Brooklyn: Mesorah Publications, 1999. {{ISBN|1-57819-617-5}}. See also [http://www.halakhah.com/pdf/moed/Chagigah.pdf Babylonian Talmud Chagigah 16b.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Dovid Kamenetsky, Henoch Levin, Feivel Wahl, Israel Schneider, and Zev Meisels; edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 22, page 16b<sup>4</sup>. Brooklyn: Mesorah Publications, 1999. {{ISBN|1-57819-603-5}}. [http://www.halakhah.com/pdf/kodoshim/Chullin.pdf Babylonian Talmud Chullin 85a.] Reprinted in, e.g., ''Talmud Bavli''. Edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 63, page 85a<sup>1</sup>.</ref>
The Mishnah deduced from {{Bibleverse||Leviticus|1:3|HE}} that the offerer only effected atonement if the offerer brought the offering voluntarily, but if the offerer pledged to bring a burnt offering, the Mishnah taught that they compelled the offerer to state that the offering was voluntary. The Rabbis in a Baraita read the words "he shall offer it" in {{Bibleverse||Leviticus|1:3|HE}} to teach that the congregation needed to compel the offerer to fulfill the offerer's obligation.<ref>[http://www.sefaria.org/Mishna_Arakhin.5.6 Mishnah Arakhin 5:6.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 816–17. [http://www.halakhah.com/pdf/kodoshim/Arachin.pdf Babylonian Talmud Arakhin 21a.]</ref> And 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 Mishnah Zevachim 1:1–2:5.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 699–703. [http://www.halakhah.com/pdf/kodoshim/Zevachim.pdf Babylonian Talmud Zevachim 2a–31b.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Abba Zvi Naiman, Israel Schneider, and Michoel Weiner; edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 55, pages 2a<sup>1</sup>–31b<sup>3</sup>. Brooklyn: Mesorah Publications, 1995. {{ISBN|1-57819-612-4}}.</ref>
The Gemara interpreted the requirement of {{Bibleverse||Leviticus|1:5|HE}} that the priest "dash the blood round about against the altar" to teach that the priest threw the blood against two opposing corners of the altar, thus hitting all four sides of the altar and satisfying the requirement to dash the altar "round about."<ref>[http://www.halakhah.com/pdf/kodoshim/Zevachim.pdf Babylonian Talmud Zevachim 53b.] 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 53b<sup>2</sup>.</ref>
[[File:Priestly Duties.gif|thumb|right|250px|Priestly Duties (1695 woodcut by [[Johann Christoph Weigel]])]]
[[Eliezer ben Hurcanus|Rabbi Eliezer]] (or some say Rabbi Eliezer ben Jacob) taught that Nadab and Abihu died in {{Bibleverse||Leviticus|10:2|HE}} only because they gave a legal decision interpreting {{Bibleverse||Leviticus|1:7|HE}} in the presence of their Master Moses. Even though {{Bibleverse||Leviticus|9:24|HE}} reports that "fire came forth from before the Lord and consumed the burnt-offering and the fat on the altar," Nadab and Abihu deduced from the command of {{Bibleverse||Leviticus|1:7|HE}} that "the sons of Aaron the priest shall put fire upon the altar" that the priests still had a religious duty to bring some ordinary fire to the altar, as well.<ref>[http://www.halakhah.com/pdf/moed/Eiruvin.pdf Babylonian Talmud Eruvin 63a.]</ref>
The Mishnah noted that {{Bibleverse||Leviticus|1:9;|HE}} {{Bibleverse-nb||Leviticus|1:17;|HE}} and {{Bibleverse-nb||Leviticus|2:9|HE}} each use the same words, "an offering made by fire, of a sweet savor to the Lord," whether to describe the burnt offering of a beast, a bird offering, or even a meal offering. (And {{Bibleverse||Leviticus|5:7;|HE}} {{Bibleverse-nb||Leviticus|5:11;|HE}} {{Bibleverse-nb||Leviticus|12:8;|HE}} and {{Bibleverse-nb||Leviticus|14:21–22|HE}} provided that people of lesser means could bring less-expensive offerings.) The Mishnah deduced from this that one who sacrificed much and one who sacrificed little attained equal merit, so long as the donors directed their hearts to Heaven.<ref>[http://www.sefaria.org/Mishna_Menachot.13.11 Mishnah Menachot 13:11.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 765. [http://www.halakhah.com/pdf/kodoshim/Menachoth.pdf Babylonian Talmud Menachot 110a.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Yosef Davis, Eliezer Herzka, Abba Zvi Naiman, Zev Meisels, Noson Boruch Herzka, and Avrohom Neuberger; edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 60, page 110a<sup>3</sup>. Brooklyn: Mesorah Publications, 2003. {{ISBN|1-57819-606-X}}. See also [http://www.halakhah.com/berakoth/berakoth_5.html#PARTb Babylonian Talmud Berakhot 5b.] Reprinted in, e.g., ''Koren Talmud Bavli: Berakhot''. Commentary by [[Adin Steinsaltz|Adin Even-Israel (Steinsaltz)]], volume 1, page 29. Jerusalem: Koren Publishers, 2012. {{ISBN|978-965-301-563-0}}.</ref> Rabbi Zera taught that {{Bibleverse||Ecclesiastes|5:11|HE}} provided a Scriptural proof for this when it says, "Sweet is the sleep of a serving man, whether he eat little or much." Rav [[Adda bar Ahavah]] taught that {{Bibleverse||Ecclesiastes|5:10|HE}} provided a Scriptural proof for this when it says, "When goods increase, they are increased who eat them; and what advantage is there to the owner thereof." Rabbi [[Simeon ben Azzai]] taught that Scripture says of a large ox, "An offering made by fire of a sweet savor"; of a small bird, "An offering made by fire of a sweet savor"; and of a meal-offering, "An offering made by fire of a sweet savor." Rabbi Simeon ben Azzai thus taught that Scripture uses the same expression each time to teach that it is the same whether people offered much or little, so long as they directed their hearts to Heaven.<ref>[http://www.halakhah.com/pdf/kodoshim/Menachoth.pdf Babylonian Talmud Menachot 110a.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Yosef Davis, Eliezer Herzka, Abba Zvi Naiman, Zev Meisels, Noson Boruch Herzka, and Avrohom Neuberger; edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 60, page 110a<sup>3–4</sup>.</ref> And Rabbi Isaac asked why the meal-offering was distinguished in that {{Bibleverse||Leviticus|2:1|HE}} uses the word "soul" ({{Hebrew|נֶפֶשׁ}}, ''nefesh'') to refer to the donor of a meal-offering, instead of the usual "man" ({{Hebrew|אָדָם}}, ''adam'', in {{Bibleverse||Leviticus|1:2,|HE}} or {{Hebrew|אִישׁ}}, ''ish'', in {{Bibleverse||Leviticus|7:8|HE}}) used in connection with other sacrifices. Rabbi Isaac taught that {{Bibleverse||Leviticus|2:1|HE}} uses the word "soul" ({{Hebrew|נֶפֶשׁ}}, ''nefesh'') because God noted that the one who usually brought a meal-offering was a poor man, and God accounted it as if the poor man had offered his own soul.<ref>[http://www.halakhah.com/pdf/kodoshim/Menachoth.pdf Babylonian Talmud Menachot 104b.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Yosef Davis, Eliezer Herzka, Abba Zvi Naiman, Zev Meisels, Noson Boruch Herzka, and Avrohom Neuberger; edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 60, page 104b<sup>2</sup>.</ref>
The Mishnah taught that the priest's obligation in {{Bibleverse||Leviticus|1:9|HE}} to offer the fats and other sacrificial pieces persisted until dawn.<ref>[[s:Mishnah/Seder Zeraim/Tractate Berakhot/Chapter 1/1|Mishnah Berakhot 1:1]]. Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 3. [[s:Talmud/Seder Zeraim/Tractate Berakhot/2a|Babylonian Talmud Berakhot 2a.]]</ref>
The Sifra deduced from {{Bibleverse||Leviticus|1:10|HE}} that God occasionally began freestanding statements to Moses so as to allow Moses a pause to collect his thoughts. The Sifra generalized from this example that it was all the more appropriate for ordinary people to speak deliberately in conversation with other people.<ref>Sifra 1:3. Reprinted in, e.g., ''Sifra: An Analytical Translation''. Translated by Jacob Neusner, volume 1, page 69.</ref>
Tractate [[Kinnim]] in the Mishnah interpreted the laws of pairs of sacrificial pigeons and doves in {{Bibleverse||Leviticus|1:14,|HE}} {{Bibleverse-nb||Leviticus|5:7,|HE}} {{Bibleverse-nb||Leviticus|12:6–8,|HE}} {{Bibleverse-nb||Leviticus|14:22,|HE}} and {{Bibleverse-nb||Leviticus|15:29;|HE}} and {{Bibleverse||Numbers|6:10.|HE}}<ref>[http://www.halakhah.com/pdf/kodoshim/Kinim.pdf Mishnah Kinnim 1:1–3:6.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 883–89.</ref>
===Leviticus chapter 2===
Tractate Menachot in the Mishnah, Tosefta, and Talmud interpreted the law of meal offerings in {{Bibleverse||Leviticus|2.|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>
[[File:Mizbeah.jpg|thumb|left|300px|the altar of the tabernacle (illustration from Philip Y. Pendleton. ''Standard Eclectic Commentary''. Cincinnati: Standard Publishing Co., 1901.)]]
===Leviticus chapter 3===
The Gemara deduced from the words "And if his offering be a sacrifice of peace-offerings" in {{Bibleverse||Leviticus|3:1|HE}} that for an offering to be effective, one needed to slaughter the sacrifice for the sake of its being a peace-offering.<ref>[http://www.halakhah.com/pdf/kodoshim/Zevachim.pdf Babylonian Talmud Zevachim 4a.]</ref>
Rabbi Judah taught that whoever brought a peace-offering brought peace to the world. Rabbi Simeon taught that they are called "peace-offerings" because all are at peace, each sharing in them. The blood and the limbs were for the altar, the breast and the thigh for the priests, and the hide and the meat for the owner.<ref>Sifra 28:1. Reprinted in, e.g., ''Sifra: An Analytical Translation''. Translated by Jacob Neusner.</ref>
Rabbi Simeon interpreted the term "peace-offering" ({{Hebrew|שְׁלָמִים}}, ''shelamim'') in {{Bibleverse||Leviticus|3:1|HE}} and after to indicate that a person could bring the offering only when "whole" ({{Hebrew|שָׁלֵם}}, ''shalem''), and thus not when one was in the first stage of mourning after the death of a close relative.<ref>[http://www.halakhah.com/pdf/kodoshim/Zevachim.pdf Babylonian Talmud Zevachim 99b.] Sifra 28:1:3. Reprinted in, e.g., ''Sifra: An Analytical Translation''. Translated by Jacob Neusner. Leviticus Rabbah 9:8. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4.</ref>
[[File:High Priest Offering Sacrifice of a Goat.jpg|thumb|right|300px|High Priest Offering a Sacrifice of a Goat (illustration from Henry Davenport Northrop. ''Treasures of the Bible''. International Pub. Co., 1894.)]]
Interpreting the words "And he shall . . . kill it at the door of the tent of meeting" in {{Bibleverse||Leviticus|3:2,|HE}} [[Judah ben Ezekiel|Rav Judah]] deduced in the name of Samuel that the priest had to kill the sacrifice when the gate was open, not when the gate was closed, and thus that peace-offerings slain before the doors of the Temple were opened were invalid.<ref>[http://www.halakhah.com/pdf/moed/Yoma.pdf Babylonian Talmud Yoma 62b.]</ref>
The Mishnah taught that because the peace-offering was a sacrifice of lesser sanctity, it could be slain in any part of the Temple court.<ref>[http://www.sefaria.org/Mishna_Zevachim.5.7 Mishnah Zevachim 5:7.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 708. [http://www.halakhah.com/pdf/kodoshim/Zevachim.pdf Babylonian Talmud Zevachim 55a.] 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 55a<sup>2</sup>.</ref> The Rabbis taught in a Baraita that the Mishnah's rule could be derived from the words "And he shall . . . kill it at the door of the tent of meeting" in {{Bibleverse||Leviticus|3:2,|HE}} "And he shall . . . kill it before the tent of meeting" in {{Bibleverse||Leviticus|3:8,|HE}} and "And he shall . . . kill it before the tent of meeting" in {{Bibleverse||Leviticus|3:13.|HE}} The three verses taken together taught that all sides of the Temple court were fit for performing sacrifices of lesser sanctity.<ref>[http://www.halakhah.com/pdf/kodoshim/Zevachim.pdf Babylonian Talmud Zevachim 55a.]</ref>
The Gemara deduced from the words "And the priest shall make it smoke" in {{Bibleverse||Leviticus|3:11|HE}} that the priest must not mix portions of one sacrifice with those of another. And the Gemara cited a Baraita to interpret the words "And the priest shall make them smoke" {{Bibleverse||Leviticus|3:16|HE}} to teach that the priest had to burn all the sacrificed parts of an offering at the same time.<ref>[http://www.halakhah.com/pdf/moed/Pesachim.pdf Babylonian Talmud Pesachim 64b.]</ref>
A Midrash interpreted {{Bibleverse||Psalm|146:7,|HE}} "The Lord lets loose the prisoners," to read, "The Lord permits the forbidden," and thus to teach that what God forbade in one case, God permitted in another. Thus, God forbade the abdominal fat of cattle in {{Bibleverse||Leviticus|3:3,|HE}} but permitted it in the case of beasts. God forbade consuming the [[sciatic nerve]] in animals (in {{Bibleverse||Genesis|32:33|HE}}) but permitted it in fowl. God forbade eating meat without ritual slaughter (in {{Bibleverse||Leviticus|17:1–4|HE}}) but permitted it for fish. Similarly, Rabbi Abba and [[Rabbi Jonathan]] in the name of Rabbi Levi taught that God permitted more things than God forbade. For example, God counterbalanced the prohibition of pork (in {{Bibleverse||Leviticus|11:7|HE}} and {{Bibleverse||Deuteronomy|14:7–8|HE}}) by permitting [[Mullet (fish)|mullet]] (which some say tastes like pork).<ref>Leviticus Rabbah 22:10. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4, pages 288–89.</ref>
The Sages taught that one may trust butchers to remove 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>
[[File:Holman National Sin Offering.jpg|thumb|left|460px|The National Sin Offering (illustration from the 1890 Holman Bible)]]
===Leviticus chapter 4===
Reading {{Bibleverse||Leviticus|4:3–21,|HE}} the Mishnah noted that the person who burned the bull (as well as the person who led away the scapegoat pursuant to {{Bibleverse||Leviticus|16:7–10|HE}} and [http://www.mechon-mamre.org/p/pt/pt0316.htm#26 26], the person who burned the bull burned pursuant to {{Bibleverse||Leviticus|16:27,|HE}} and the person who burned the red cow pursuant to {{Bibleverse||Numbers|19:8|HE}}) rendered unclean the clothes worn while so doing. But the bull (as well as the scapegoat, the other bull, and the red cow) did not itself render unclean clothes with which it came in contact. The Mishnah imagined the clothing saying to the person: "Those that render you unclean do not render me unclean, but you render me unclean."<ref>[[s:Mishnah/Seder Tahorot/Tractate Parah/Chapter 8/3|Mishnah Parah 8:3]]. Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 1025.</ref>
Tractate [[Horayot]] in the Mishnah, Tosefta, [[Jerusalem Talmud]], and Babylonian Talmud interpreted the laws of the High Priest's bull in {{Bibleverse||Leviticus|4:1–12,|HE}} the bull for a communal error in {{Bibleverse||Leviticus|4:13–21,|HE}} the ruler's goat in {{Bibleverse||Leviticus|4:22–26,|HE}} and the sin offerings in {{Bibleverse||Leviticus|4:27–5:12,|HE}} and {{Bibleverse-nb||Leviticus|5:17–19.|HE}}<ref>[http://www.sefaria.org/Mishna_Horayot Mishnah Horayot 1:1–3:8.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 689–95. Tosefta Horayot 1:1–2:13. Reprinted in, e.g., ''The Tosefta: Translated from the Hebrew, with a New Introduction''. Translated by Jacob Neusner, volume 2, pages 1295–303. Jerusalem Talmud Horayot 1a–. Land of Israel, circa 400 CE. Reprinted in, e.g., ''The Jerusalem Talmud: A Translation and Commentary''. Edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and [[Edward Goldman (professor)|Edward Goldman]]. Peabody, Massachusetts: Hendrickson Publishers, 2009. {{ISBN|978-1-59856-528-7}}. [http://www.halakhah.com/horayoth/index.html Babylonian Talmud Horayot 2a–14a.]</ref>
The Rabbis interpreted the words, "If any one shall sin through error," in {{Bibleverse||Leviticus|4:2|HE}} to apply to inadvertent transgressions.<ref>[http://www.halakhah.com/pdf/moed/Yoma.pdf Babylonian Talmud Yoma 36b.]</ref>
The Mishnah taught that 36 transgressions warranted excision ("the soul shall be cut off," {{Hebrew|נִכְרְתָה הַנֶּפֶשׁ}}, ''nichretah ha-nefesh'') if committed intentionally, and warranted bringing of a sin offering ({{Hebrew|חַטָּאת}}, ''chatat''), as in {{Bibleverse||Leviticus|4:2,|HE}} if committed inadvertently: when a man has intercourse with (1) his mother, (2) his father's wife, (3) his daughter-in-law, (4) another man, or (5) an animal; (6) when a woman has intercourse with an animal; when a man has intercourse with (7) a
woman and her daughter, (8) a married woman, (9) his sister, (10) his father's sister, (11) his mother's sister, (12) his wife's sister, (13) his brother's wife, (14) the wife of his father's brother, or (15) a menstruating woman;<ref>See {{Bibleverse||Leviticus|18:6.|HE}}</ref> when one (16) blasphemes, (17) serves idols, (18) dedicates children to [[Moloch|Molech]], (19) has a familiar spirit, (20) desecrates the Sabbath, (21) eats of sacrificial food while unclean, (22) enters the precincts of the Temple in an unclean state, eats (23) forbidden fat, (24) blood, (25) remnant, or (26) refuse, (27) slaughters or (28) offers up a consecrated animal outside the Temple precincts, (29) eats anything leavened on [[Passover]], (30) eats or (31) works on [[Yom Kippur]], compounds sacred (32) anointing oil or (33) incense, (34) uses sacred anointing oil improperly, or transgresses the laws of (35) the Passover offering or (36) [[Brit milah|circumcision]].<ref>[http://www.sefaria.org/Mishna_Keritot.1.1 Mishnah Keritot 1:1–2.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 836–37. [http://www.halakhah.com/pdf/kodoshim/Krithoth.pdf Babylonian Talmud Keritot 2a.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Eliahu Shulman, Dovid Arye Kaufman, Dovid Nachfolger, Menachem Goldberger, Michoel Weiner, Mendy Wachsman, Abba Zvi Naiman, and Zev Meisels; edited by Yisroel Simcha Schorr and Chaim Malinowitz, volume 69, pages 2a<sup>1–5</sup>. Brooklyn: Mesorah Publications, 2004. {{ISBN|1-57819-656-6}}.</ref>
[[File:Book of Exodus Chapter 30-3 (Bible Illustrations by Sweet Media).jpg|thumb|right|250px|Priests Preparing an Offering (1984 illustration by Jim Padgett, courtesy of Sweet Publishing)]]
===Leviticus chapter 5===
Rabbi Joshua of Siknin taught in the name of Rabbi Levi that {{Bibleverse||Leviticus|5|HE}} uses the word "soul" ({{Hebrew|נֶפֶשׁ}}, ''nefesh'') six times,<ref>{{Bibleverse||Leviticus|5:1,|HE}} [http://www.mechon-mamre.org/p/pt/pt0305.htm#2 2,] [http://www.mechon-mamre.org/p/pt/pt0305.htm#4 4,] [http://www.mechon-mamre.org/p/pt/pt0305.htm#15 15,] [http://www.mechon-mamre.org/p/pt/pt0305.htm#17 17], and [http://www.mechon-mamre.org/p/pt/pt0305.htm#21 21.]</ref> corresponding to the six days of Creation. God said to the soul that all that God created in the six days of creation God created for the sake of the soul, and then the soul went and sinned! And thus, {{Bibleverse||Leviticus|5:1|HE}} begins, "When a soul sins ..."<ref>Leviticus Rabbah 4:2. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4.</ref>
Tractates [[Nedarim]] and [[Shevu'ot|Shevuot]] in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of vows and oaths in {{Bibleverse-lb||Exodus|20:7,|HE}} {{Bibleverse-lb||Leviticus|5:1–10|HE}} and {{Bibleverse-nb||Leviticus|19:12,|HE}} {{Bibleverse||Numbers|30:2–17,|HE}} and {{Bibleverse-lb||Deuteronomy|23:24.|HE}}<ref>[[s:Mishnah/Seder Nashim/Tractate Nedarim|Mishnah Nedarim 1:1–11:11]]. Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 406–30. Tosefta Nedarim 1:1–7:8. Reprinted in, e.g., ''The Tosefta: Translated from the Hebrew, with a New Introduction''. Translated by Jacob Neusner, volume 1, pages 785–805. Jerusalem Talmud Nedarim 1a–. Reprinted in, e.g., ''The Jerusalem Talmud: A Translation and Commentary''. Edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman. [http://www.halakhah.com/nedarim/nedarim_0.html Babylonian Talmud Nedarim 2a–91b.] Reprinted in, e.g., ''Talmud Bavli''. Edited by Yisroel Simcha Schorr and Chaim Malinowitz, volumes 29–30. Brooklyn: Mesorah Publications, 2000. [[s:Mishnah/Seder Nezikin/Tractate Shevuot|Mishnah Shevuot 1:1–8:6]]. Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 620–39. Tosefta Shevuot 1:1–6:7. Reprinted in, e.g., ''The Tosefta: Translated from the Hebrew, with a New Introduction''. Translated by Jacob Neusner, volume 2, pages 1219–44. Jerusalem Talmud Shevuot 1a–. Reprinted in, e.g., ''The Jerusalem Talmud: A Translation and Commentary''. Edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman. [http://www.halakhah.com/pdf/nezikin/Shevuoth.pdf Babylonian Talmud Shevuot 2a–49b.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Michoel Weiner and Mordechai Kuber; edited by Yisroel Simcha Schorr, volume 51. Brooklyn: Mesorah Publications, 1994. {{ISBN|1-57819-607-8}}.</ref>
The Mishnah supposed that a witness, after having been cautioned about the grave responsibility of being a witness, would think that the witness should just avoid the trouble of testifying. The Mishnah taught that this is why {{Bibleverse||Leviticus|5:1|HE}} says, "And he witnessed or saw or knew, if didn't say anything, he bears the sin." (And thus the witness must testify.)<ref>[[s:Mishnah/Seder Nezikin/Tractate Sanhedrin/Chapter 4/5|Mishnah Sanhedrin 4:5]]. Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 591–92.</ref>
The Mishnah (following {{Bibleverse||Leviticus|5:7–8|HE}}) taught that a sin-offering of a bird preceded a burnt-offering of a bird; and the priest also dedicated them in that order.<ref>[http://www.sefaria.org/Mishna_Zevachim.10.4 Mishnah Zevachim 10:4.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 722. [http://www.halakhah.com/pdf/kodoshim/Zevachim.pdf Babylonian Talmud Zevachim 89a.]</ref> Rabbi Eliezer taught that wherever an offerer (because of poverty) substituted for an animal sin-offering the offering of two birds (one of which was for a sin-offering and the other for a burnt-offering), the priest sacrificed the bird sin-offering before the bird burnt-offering (as {{Bibleverse||Leviticus|5:7–8|HE}} instructs). But in the case of a woman after childbirth discussed in {{Bibleverse||Leviticus|12:8|HE}} (where a poor new mother could substitute for an animal ''burnt''-offering two birds, one for a sin-offering and the other for a burnt-offering), the bird ''burnt''-offering took precedence over the bird sin-offering. Wherever the offering came on account of sin, the sin-offering took precedence. But here (in the case of a woman after childbirth, where the sin-offering was not on account of sin) the burnt-offering took precedence. And wherever both birds came instead of one animal sin-offering, the sin-offering took precedence. But here (in the case of a woman after childbirth) they did not both come on account of a sin-offering (for in poverty she substituted a bird burnt-offering for an animal burnt-offering, as {{Bibleverse||Leviticus|12:6–7|HE}} required her to bring a bird sin-offering in any case), the burnt-offering took precedence. (The Gemara asked whether this contradicted the Mishnah, which taught that a bird sin-offering took precedence over an animal burnt-offering, whereas here she brought the animal burnt-offering before the bird sin-offering.) [[Rava (amora)|Rava]] taught that {{Bibleverse||Leviticus|12:6–7|HE}} merely accorded the bird burnt-offering precedence in the mentioning. (Thus, some read Rava to teach that {{Bibleverse||Leviticus|12:6–8|HE}} lets the reader ''read'' first about the burnt-offering, but in fact the priest sacrificed the sin-offering first. Others read Rava to teach that one first ''dedicated'' the animal or bird for the burnt-offering and then dedicated the bird for the sin-offering, but in fact the priest sacrificed the sin-offering first.)<ref>[http://www.halakhah.com/pdf/kodoshim/Zevachim.pdf Babylonian Talmud Zevachim 90a.]</ref>
A Midrash deduced from the instructions in {{Bibleverse||Leviticus|5:11–13|HE}} for the poor person to bring meal offerings that God valued the poor person's offering.<ref>Leviticus Rabbah 3:2. Reprinted in, e.g., ''Midrash Rabbah: Leviticus''. Translated by Harry Freedman and Maurice Simon, volume 4.</ref>
Chapter 9 of Tractate [[Bava Kamma]] in the Mishnah and Babylonian Talmud and chapters 9 and 10 in the Tosefta interpreted the laws of restitution in {{Bibleverse||Leviticus|5:21–26|HE}} together with {{Bibleverse||Numbers|5:6–8.|HE}}<ref>[[s:Translation:Mishnah/Seder Nezikin/Tractate Bava Kamma/Chapter 9/5|Mishnah Bava Kamma 9:5–12]]. Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 524–26. Tosefta Bava Kamma 9:19, 10:1–5, 17–18. Reprinted in, e.g., ''The Tosefta: Translated from the Hebrew, with a New Introduction''. Translated by Jacob Neusner, volume 2, pages 1005, 1008–10, 1013–14. [http://www.halakhah.com/babakamma/babakamma_103.html Babylonian Talmud Bava Kamma 103a–11a.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Abba Zvi Naiman and Mendy Wachsman; edited by Yisroel Simcha Schorr, volume 40, pages 103a<sup>3</sup>–11a<sup>4</sup>. Brooklyn: Mesorah Publications, 2001. {{ISBN|1-57819-636-1}}.</ref>
The Mishnah taught that if one stole from another something worth a [[prutah|''perutah'']] (the minimum amount of significant value) and the thief nonetheless swore that the thief did not do so, the thief was obliged to take restitution to the victim even if the thief needed to go as far as [[Media (region)|Media]] (in what is now [[Iran]]). The thief could not give restitution to the victim's son or agent, but the thief could give it to an agent of the court. If the victim died, the thief had to restore it to the victim's heirs.<ref>[[s:Translation:Mishnah/Seder Nezikin/Tractate Bava Kamma/Chapter 9/5|Mishnah Bava Kamma 9:5]]. Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 524. [http://www.halakhah.com/babakamma/babakamma_103.html Babylonian Talmud Bava Kamma 103a.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Abba Zvi Naiman and Mendy Wachsman; edited by Yisroel Simcha Schorr, volume 40, page 103a<sup>3</sup>.</ref>
The Mishnah taught that if the thief paid back the principal to the victim but did not pay the additional fifth required by {{Bibleverse||Leviticus|5:24;|HE}} or if the victim excused the thief the principal but not the fifth; or the victim excused the thief both the principal and the fifth, except for something less than the value of a ''perutah'' remaining of the principal, then the thief would not have to go after the victim to repay the victim. (The Mishnah did not consider the payment of the fifth as an essential condition of atonement.) If, however, the thief paid the victim the fifth but not the principal; or the victim excused the thief the fifth but not the principal; or even where the victim excused the thief for both, except for something more than the value of a ''perutah'' remaining of the principal, then the thief would have to convey it personally to the victim (even as far as Media).<ref>[http://www.sefaria.org/Mishnah_Bava_Kamma.9.6 Mishnah Bava Kamma 9:6.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 524. [http://www.halakhah.com/babakamma/babakamma_103.html Babylonian Talmud Bava Kamma 103a.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Abba Zvi Naiman and Mendy Wachsman; edited by Yisroel Simcha Schorr, volume 40, pages 103a<sup>3–4</sup>.</ref>
The Mishnah taught that if the thief paid the principal back to the victim and took an oath falsely that the thief had paid the fifth required by {{Bibleverse||Leviticus|5:24,|HE}} the thief would have to pay the victim an additional fifth of the fifth and so on until the principal of the last fifth about which the thief swore was reduced to less than the value of a ''perutah''.<ref>[http://www.sefaria.org/Mishnah_Bava_Kamma.9.7 Mishnah Bava Kamma 9:7.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 524. [http://www.halakhah.com/babakamma/babakamma_103.html Babylonian Talmud Bava Kamma 103a–b.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Abba Zvi Naiman and Mendy Wachsman; edited by Yisroel Simcha Schorr, volume 40, pages 103a<sup>4</sup>–b<sup>1</sup>.</ref>
The Mishnah taught that the rules of restitution also applied to the case of a deposit, as {{Bibleverse||Leviticus|5:21–22|HE}} says: “In that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or has deceived his neighbor, or has found that which was lost and lies concerning it and swears falsely.” The custodian had to pay the principal and the fifth required by {{Bibleverse||Leviticus|5:24|HE}} and bring a trespass offering as required by {{Bibleverse||Leviticus|5:25.|HE}}<ref>[http://www.sefaria.org/Mishnah_Bava_Kamma.9.7 Mishnah Bava Kamma 9:7.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 524. [http://www.halakhah.com/babakamma/babakamma_103.html#PARTb Babylonian Talmud Bava Kamma 103b.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Abba Zvi Naiman and Mendy Wachsman; edited by Yisroel Simcha Schorr, volume 40, page 103b<sup>1</sup>.</ref> If the depositor asked where the thing deposited was, and an unpaid custodian replied that it was lost, and the depositor then imposed an oath on the custodian, and the custodian swore that the deposit was lost, if witnesses then testified that the custodian consumed the thing deposited, then the custodian had to repay the principal. If the custodian confessed, the custodian had to pay the principal together with a fifth and bring a trespass offering, as required by {{Bibleverse||Leviticus|5:21–24.|HE}}<ref>[http://www.sefaria.org/Mishnah_Bava_Kamma.9.7 Mishnah Bava Kamma 9:7.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 524. [http://www.halakhah.com/babakamma/babakamma_108.html#PARTb Babylonian Talmud Bava Kamma 108b.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Abba Zvi Naiman and Mendy Wachsman; edited by Yisroel Simcha Schorr, volume 40, page 108b<sup>4</sup>.</ref> If, however, the depositor asked where the thing deposited was, and the custodian replied that it was stolen, and the depositor then imposed an oath on the custodian, and the custodian swore that the someone else took the thing deposited, if witnesses testified that the custodian stole it, then the custodian had to repay double as required by {{Bibleverse||Exodus|22:8.|HE}} But if the custodian confessed on the custodian's own accord, then the custodian had to repay the principal together with a fifth and bring a trespass offering, as required by {{Bibleverse||Leviticus|5:21–24.|HE}}<ref>[http://www.sefaria.org/Mishnah_Bava_Kamma.9.8 Mishnah Bava Kamma 9:8.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 524–25. [http://www.halakhah.com/babakamma/babakamma_108.html#PARTb Babylonian Talmud Bava Kamma 108b.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Abba Zvi Naiman and Mendy Wachsman; edited by Yisroel Simcha Schorr, volume 40, page 108b<sup>4</sup>.</ref>
The Mishnah taught that if one stole from one's father and, when charged by the father, denied it on oath, and the father then died before the child confessed to the father's heirs, then the child would have to repay the principal and a fifth to the father's other children or to the father's brothers (the child's uncles) if the child had no siblings. But if the child was unwilling to forfeit the child's share in the payment that child had to make, or if the child had no resources, then the child was to borrow the amount from others and perform the duty of restoration to the heirs, and the creditors could subsequently come and demand to be paid the portion that would by law have belonged to the child as heir.<ref>[http://www.sefaria.org/Mishnah_Bava_Kamma.9.9 Mishnah Bava Kamma 9:9.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 525. [http://www.halakhah.com/babakamma/babakamma_108.html#PARTb Babylonian Talmud Bava Kamma 108b.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Abba Zvi Naiman and Mendy Wachsman; edited by Yisroel Simcha Schorr, volume 40, page 108b<sup>4</sup>.</ref>
The Mishnah interpreted the requirements of {{Bibleverse||Numbers|5:8|HE}} regarding restitution where the victim died without kin to apply as well to where a proselyte victim died. The wrongdoer would have to pay the priests the principal plus 20 percent and bring a trespass offering to the altar. If the wrongdoer died bringing the money and the offering to Jerusalem, the money was to go to the wrongdoer's heirs, and the offering was to be kept on the pasture until it became blemished, when it was to be sold and the proceeds were to go to the fund for freewill offerings. But if the wrongdoer had already given the money to the priest and then died, the heirs could not retrieve the funds, for {{Bibleverse||Numbers|5:10|HE}} provides that "whatever any man gives to the priest shall be his."<ref>[http://www.sefaria.org/Mishnah_Bava_Kamma.9.11 Mishnah Bava Kamma 9:11–12.] Reprinted in, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, pages 525–26. [http://www.halakhah.com/babakamma/babakamma_110.html Babylonian Talmud Bava Kamma 110a.] Reprinted in, e.g., ''Talmud Bavli''. Elucidated by Abba Zvi Naiman and Mendy Wachsman; edited by Yisroel Simcha Schorr, volume 40, pages 110a<sup>2–3</sup>. See also Tosefta Bava Kamma 10:17–18 (attributing to [[Akiva ben Joseph|Rabbi Akiva]]). Reprinted in, e.g., ''The Tosefta: Translated from the Hebrew, with a New Introduction''. Translated by Jacob Neusner, volume 2, pages 1013–14.</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 to suddenly 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, on the other hand, 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 1–7===
[[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 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 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, 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>
Professor James Watts of [[Syracuse University]] argued that the rhetorical purpose of {{Bibleverse||Leviticus|1–7|HE}} was to assert the Torah's authority over both religious professionals and laity. No Israelite could claim to be exempt from its provisions. Like royal and oracular texts that their framework evokes, {{Bibleverse||Leviticus|1–7|HE}} intended to persuade the Israelites and the priests to perform the offerings correctly, as specified in the text. But {{Bibleverse||Leviticus|1–7|HE}} also aimed to reinforce the authority of the Torah over religious performance in the Temple. By publicly stipulating the forms of the Israelite's offerings, {{Bibleverse||Leviticus|1–7|HE}} positioned priests and laity to monitor each other's performance, with the text as the arbiter of correct practice. Thus {{Bibleverse||Leviticus|1–7|HE}} shifted cultic authority from the priesthood to the book.<ref>James W. Watts. ''Ritual and Rhetoric in Leviticus: From Sacrifice to Scripture'', pages 55–62. New York: Cambridge University Press, 2007. {{ISBN|978-0-521-87193-8}}.</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 1===
Milgrom noted that {{Bibleverse||Leviticus|1–5,|HE}} like most of Leviticus, is addressed to all the Israelite people, while only a few laws, in {{Bibleverse||Leviticus|6:1–7:21;|HE}} {{Bibleverse-nb||Leviticus|10:8–15;|HE}} and {{Bibleverse-nb||Leviticus|16:2–28,|HE}} are reserved for the Priests alone.<ref>Jacob Milgrom. ''Leviticus 1–16'', volume 3, page 1. New York: [[Anchor Bible Series|Anchor Bible]], 1991. {{ISBN|0-385-11434-6}}.</ref>
Milgrom taught that the burnt offering in {{Bibleverse||Leviticus|1|HE}} was intended for the person who wanted to present to God a sacrificial animal in its entirety either as an expression of loyalty or as a request for expiation.<ref>Jacob Milgrom. ''Leviticus: A Continental Commentary'', page 14. (citing {{Bibleverse||Leviticus|1:4|HE}}).</ref>
===Leviticus chapter 2===
Milgrom believed that the cereal offering, whose description follows in {{Bibleverse||Leviticus|2,|HE}} was probably intended for the same purposes as the burnt offering, on behalf of the poor who could not afford entire animal offerings.<ref>Jacob Milgrom. ''Leviticus: A Continental Commentary'', page 14.</ref> Milgrom saw in the sacrificial texts a recurring theme of concern for the poor: Everyone, regardless of means, was able to bring an acceptable offering to God. Thus {{Bibleverse||Leviticus|1:14–17|HE}} added birds to the roster of burnt offerings, and {{Bibleverse||Leviticus|2|HE}} on the cereal offering appears immediately after {{Bibleverse||Leviticus|1|HE}} on the burnt offering, implying that if a person could not afford birds, then the person could bring a cereal offering instead.<ref name=Milgrom16>Jacob Milgrom. ''Leviticus: A Continental Commentary'', page 16.</ref>
===Leviticus chapter 3===
Milgrom taught that in the original [[Priestly source]] ("P"), an offerer brought the well-being offering in {{Bibleverse||Leviticus|3|HE}} solely out of joyous motivations like thanksgiving, vow fulfillment, or spontaneous free will.<ref>Jacob Milgrom. ''Leviticus: A Continental Commentary'', page 14. (citing {{Bibleverse||Leviticus|7:11–17|HE}}).</ref> The offerer shared the meat of the offering with family and friends.<ref>Jacob Milgrom. ''Leviticus: A Continental Commentary'', page 14. (citing [[Books of Samuel|1 Samuel]] {{Bibleverse-nb|1|Samuel|1:4|HE}} and {{Bibleverse|1|Samuel|9:21–24|HE}}).</ref> Milgrom reasoned that the advent of the [[Holiness code|Holiness Code]] ("H") brought another dimension to the sacrifice of the well-being connected with the prohibition of consuming blood. H's ban on nonsacrificial slaughter meant that all meat eaten as food had initially to be sanctified on the altar as a well-being offering.<ref>Jacob Milgrom. ''Leviticus: A Continental Commentary'', page 14. (citing {{Bibleverse||Leviticus|17:3–7|HE}}).</ref>
===Leviticus chapter 4===
Milgrom taught that the rationale for the sin or purification offering in {{Bibleverse||Leviticus|4:1–5:13|HE}} was related to the impurity generated by violations of prohibitive commandments, which, if severe enough, polluted the sanctuary from afar. Milgrom called this pollution the Priestly [[The Picture of Dorian Gray|Picture of Dorian Gray]]: While sin might not scar the face of the sinner, it did scar the face of the sanctuary. This image illustrated a Priestly version of the doctrine of [[collective responsibility]]: When evildoers sinned, they brought the more righteous down with them. Those who perished with the wicked were not entirely blameless, but inadvertent sinners who, by having allowed the wicked to flourish, also contributed to pollution of the sanctuary. The High Priest and the leaders of the people, in particular, brought special sacrifices in {{Bibleverse||Leviticus|4:9|HE}} and [http://www.mechon-mamre.org/p/pt/pt0304.htm#23 23], for their errors caused harm to their people, as reflected in {{Bibleverse||Leviticus|4:3|HE}} and {{Bibleverse-nb||Leviticus|10:6.|HE}} Thus, in the Priestly scheme, brazen sins (the leaders' rapacity) and inadvertent sins (the silent majority's acquiescence) polluted the sanctuary (and corrupted society), driving God out of the sanctuary and leading to national destruction. In the theology of the purification offering, the sanctuary needed constant purification lest God abandon it because of the people's rebellious and inadvertent sins.<ref name=Milgrom15>Jacob Milgrom. ''Leviticus: A Continental Commentary'', page 15.</ref>
===Leviticus chapter 5===
Milgrom taught that the guilt or reparation offering in {{Bibleverse||Leviticus|5:14–26|HE}} might seem at first glance to be restricted to offenses against God's sanctum or name, but reflected wider theological implications. The Hebrew noun {{Hebrew|אָשָׁם}}, ''asham'', "reparation, reparation offering," is related to the Hebrew verb {{Hebrew|אָשֵׁם}}, ''asheim'', "feel guilt," which predominates in this offering in {{Bibleverse||Leviticus|5:17,|HE}} [http://www.mechon-mamre.org/p/pt/pt0305.htm#23 23], and [http://www.mechon-mamre.org/p/pt/pt0305.htm#26 26], and in the purification offering, as well, in {{Bibleverse||Leviticus|4:13,|HE}} [http://www.mechon-mamre.org/p/pt/pt0304.htm#22 22], and [http://www.mechon-mamre.org/p/pt/pt0304.htm#27 27;] and {{Bibleverse-nb||Leviticus|5:4–5.|HE}} Milgrom inferred from this relationship that expiation by sacrifice depended on both the worshiper's remorse and the reparation that the worshiper brought to both God and people to rectify the wrong. Milgrom noted that if a person falsely denied under oath having defrauded another, subsequently felt guilt, and restored the embezzled property and paid a 20 percent fine, the person was then eligible to request of God that a reparation offering expiate the false oath, as reflected in {{Bibleverse||Leviticus|5:20–26.|HE}} Milgrom saw here Priestly lawmakers in action, bending the sacrificial rules to foster the growth of individual conscience, permitting sacrificial expiation for a deliberate crime against God (knowingly taking a false oath) provided that the person repented before being apprehended. Thus {{Bibleverse||Leviticus|5:20–26|HE}} ordains that repentance converted an intentional sin into an unintentional one, making it eligible for sacrificial expiation.<ref name=Milgrom15/>
Milgrom concluded that the sin or purification offering taught the "ecology of morality," that the sins of the individual adversely affect society even when committed inadvertently, and the guilt or reparation offering fostered a doctrine of repentance. Milgrom noted that {{Bibleverse||Leviticus|4:1–5:13|HE}} did not prescribe the sin or purification offering just for cultic violations but in {{Bibleverse||Leviticus|4:2|HE}} extended the meaning of the term "communal" to embrace the broader area of ethical violations. And Milgrom saw in the discussion of the guilt or reparation offering in {{Bibleverse||Leviticus|5:24b–25|HE}} that in matters of expiation, one had to rectify one's relationship with other people before seeking to rectify one's relationship with God.<ref name=Milgrom16/>
==Commandments==
According to [[Sefer ha-Chinuch]], there are 11 positive and 5 negative [[Mitzvah|commandments]] in the parashah:<ref>See ''Sefer HaHinnuch: The Book of [Mitzvah] Education''. Translated by Charles Wengrov, volume 2, pages 3–73. Jerusalem: Feldheim Publishers, 1984. {{ISBN|0-87306-296-5}}.</ref>
*To carry out the procedure of the burnt offering as prescribed in the Torah<ref>{{Bibleverse||Leviticus|1:3.|HE}}</ref>
*To bring meal offerings as prescribed in the Torah<ref>{{Bibleverse||Leviticus|2:1.|HE}}</ref>
*Not to burn [[honey]] or [[yeast]] on the altar<ref>{{Bibleverse||Leviticus|2:11.|HE}}</ref>
*Not to omit the salt from sacrifices<ref name="Bibleverse||Leviticus|2:13.|HE">{{Bibleverse||Leviticus|2:13.|HE}}</ref>
*To salt all sacrifices<ref name="Bibleverse||Leviticus|2:13.|HE"/>
*The Sanhedrin must bring an offering when it rules in error.<ref>{{Bibleverse||Leviticus|4:13.|HE}}</ref>
*To bring a sin offering for transgression<ref>{{Bibleverse||Leviticus|4:27.|HE}}</ref>
*Anybody who knows evidence must testify in court.<ref>{{Bibleverse||Leviticus|5:1.|HE}}</ref>
*To bring an offering of greater or lesser value (if the person is wealthy, an animal; if poor, a bird or meal offering)<ref>{{Bibleverse||Leviticus|5:7-11.|HE}}</ref>
*Not to [[decapitate]] a fowl brought as a sin offering<ref>{{Bibleverse||Leviticus|5:8.|HE}}</ref>
*Not to put oil on the meal offerings of wrongdoers<ref>{{Bibleverse||Leviticus|5:11.|HE}}</ref>
*Not to put [[frankincense]] on meal offerings<ref>{{Bibleverse||Num.|5:15.|HE}}</ref>
*One who [[profaned]] property must repay what he profaned plus a fifth and bring a sacrifice.<ref name="Bibleverse||Leviticus|5:16.|HE"/>
*To bring an offering when uncertain of guilt<ref>{{Bibleverse||Leviticus|5:17-18.|HE}}</ref>
*To return the robbed object or its value<ref>{{Bibleverse||Leviticus|5:23.|HE}}</ref>
*To bring an offering when guilt is certain<ref>{{Bibleverse||Leviticus|5:25.|HE}}</ref>
==In the liturgy==
The list of animals from which the Israelites could bring sacrifices in {{Bibleverse||Leviticus|1:2|HE}} provides an application of the fourth 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 when the general precedes the specific, the law applies only to the specific. {{Bibleverse||Leviticus|1:2|HE}} says, "you shall bring your offering from the domestic animals, even from the herd or from the flock." Applying the fourth rule teaches that Israelites could bring sacrifices from no domestic animals other than cattle from the herd or sheep or goats from the flock.<ref>''The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation''. Edited by Menachem Davis, page 244. Brooklyn: Mesorah Publications, 2002. {{ISBN|1-57819-697-3}}.</ref>
During the [[Torah reading]], the [[gabbai]] calls for the [[Kohen]] to "approach" ({{Hebrew|קרב}}, ''k'rav'') to perform the first ''aliah'', or blessing on the Torah reading, recalling the use of the word "approach" ({{Hebrew|קרב}}, ''k'rav'') in {{Bibleverse||Leviticus|1:5|HE}} to describe the priest's duty to perform the sacrificial service.<ref>''Siddur for the Sabbath and Festivals''. Edited by Menachem Davis, page 368.</ref>
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 priest's sacrifices in {{Bibleverse||Leviticus|1:11,|HE}}<ref>''Siddur for the Sabbath and Festivals''. Edited by Menachem Davis, pages 221–22.</ref> the prohibition on [[Leavening agent|leavening]] or honey in the incense in {{Bibleverse||Leviticus|2:11,|HE}}<ref>''Siddur for the Sabbath and Festivals''. Edited by Menachem Davis, page 228.</ref> a discussion of the bulls that are completely burned, in reference to the instructions in {{Bibleverse||Leviticus|4:8–12,|HE}}<ref>''Siddur for the Sabbath and Festivals''. Edited by Menachem Davis, page 236.</ref> and a discussion of the guilt offerings referred to in {{Bibleverse||Leviticus|5:14–26.|HE}}<ref>''Siddur for the Sabbath and Festivals''. Edited by Menachem Davis, page 239.</ref>
==The Weekly Maqam==
In [[the Weekly Maqam]], Sephardi Jews each week base the songs of the services on the content of that week's parashah.<ref>See Mark L. Kligman. "The Bible, Prayer, and Maqam: Extra-Musical Associations of Syrian Jews." ''[[Society for Ethnomusicology|Ethnomusicology]]'', volume 45 (number 3) (Autumn 2001): pages 443–79. Mark L. Kligman. ''Maqam and Liturgy: Ritual, Music, and Aesthetics of Syrian Jews in Brooklyn''. [[Detroit]]: [[Wayne State University Press]], 2009. {{ISBN|0814332161}}.</ref> For parashah Vayikra, Sephardi Jews apply Maqam Rast, the maqam that shows a beginning or an initiation of something, as with this parashah, Jews begin the book of Leviticus.
[[File:Tissot Isaiah.jpg|thumb|left|150px|Isaiah (watercolor circa 1896–1902 by [[James Tissot]])]]
==Haftarah==
===Generally===
The [[haftarah]] for the parashah is {{Bibleverse||Isaiah|43:21–44:23.|HE}}
====Summary====
God formed the people of Israel that they might praise God, but they did not call upon God, nor did they bring God their burnt-offerings, meal-offerings, frankincense, or the fat of their sacrifices.<ref>{{Bibleverse||Isaiah|43:21–24.|HE}}</ref> Rather, they burdened God with their sins.<ref>{{Bibleverse||Isaiah|43:24.|HE}}</ref> God blots out their transgressions for God's own sake.<ref>{{Bibleverse||Isaiah|43:25.|HE}}</ref> Their first father sinned, and their intercessors transgressed, and so God abandoned the sanctuary and the Israelites to condemnation.<ref>{{Bibleverse||Isaiah|43:27–28.|HE}}</ref>
And yet God told the people of Israel not to fear, for God would pour water upon the thirsty land, and God's blessing upon their offspring, and they would spring up like grass.<ref>{{Bibleverse||Isaiah|44:1–4.|HE}}</ref> And they would call themselves the Lord's, by the name of Jacob, and by the name of Israel.<ref>{{Bibleverse||Isaiah|44:5.|HE}}</ref>
God declared that God is the first and the last, and beside God there is no God, no One Who can proclaim what the future will be, no other Rock.<ref>{{Bibleverse||Isaiah|44:6–8.|HE}}</ref> Those who fashion graven images shall not profit; they shall be shamed together.<ref>{{Bibleverse||Isaiah|44:7–11.|HE}}</ref> The smith makes an ax, and the carpenter forms the figure of a man.<ref>{{Bibleverse||Isaiah|44:12–13.|HE}}</ref> He hews down cedars and oaks, and uses the same wood for fuel to warm himself and to make a god to worship.<ref>{{Bibleverse||Isaiah|44:14–17.|HE}}</ref> They do not know nor understand that they strive after ashes.<ref>{{Bibleverse||Isaiah|44:18–20.|HE}}</ref>
God called on the people of Israel to remember these things, and not forget God who formed them and blotted out their sins.<ref>{{Bibleverse||Isaiah|44:21–22.|HE}}</ref> God called on the heaven and earth, mountain and forest to sing, for God had redeemed Israel for God's glory.<ref>{{Bibleverse||Isaiah|44:23.|HE}}</ref>
====Connection to the Parashah====
Both the parashah and the haftarah address sacrifices to God. Both the parashah and the haftarah address burnt offerings ('''olah''),<ref>{{Bibleverse||Leviticus|1:3–4,|HE}} [http://www.mechon-mamre.org/p/pt/pt0301.htm#6 6,] [http://www.mechon-mamre.org/p/pt/pt0301.htm#9 9–10] [http://www.mechon-mamre.org/p/pt/pt0301.htm#13 13–14,] [http://www.mechon-mamre.org/p/pt/pt0301.htm#17 17;] {{Bibleverse-nb||Leviticus|3:5;|HE}} {{Bibleverse-nb||Leviticus|4:7,|HE}} [http://www.mechon-mamre.org/p/pt/pt0304.htm#10 10,] [http://www.mechon-mamre.org/p/pt/pt0304.htm#18 18,] [http://www.mechon-mamre.org/p/pt/pt0304.htm#24 24–25,] [http://www.mechon-mamre.org/p/pt/pt0304.htm#29 29–30,] [http://www.mechon-mamre.org/p/pt/pt0304.htm#33 33–34;] {{Bibleverse-nb||Leviticus|5:7,|HE}} [http://www.mechon-mamre.org/p/pt/pt0305.htm#10 10;] {{Bibleverse||Isaiah|43:23.|HE}}</ref> meal offerings (''minchah''),<ref>{{Bibleverse||Leviticus|2:3,|HE}} [http://www.mechon-mamre.org/p/pt/pt0302.htm#5 5–11,] [http://www.mechon-mamre.org/p/pt/pt0302.htm#13 13–15;] {{Bibleverse-nb||Leviticus|5:13;|HE}} {{Bibleverse||Isaiah|43:23.|HE}}</ref> frankincense (''levonah''),<ref>{{Bibleverse||Leviticus|2:1-2,|HE}} [http://www.mechon-mamre.org/p/pt/pt0302.htm#15 15–16;] {{Bibleverse-nb||Leviticus|5:11;|HE}} {{Bibleverse||Isaiah|43:23.|HE}}</ref> and witnesses (''ed'' or ''eday'').<ref>{{Bibleverse||Leviticus|5:1;|HE}} {{Bibleverse||Isaiah|44:8.|HE}}</ref>
===On Shabbat Rosh Chodesh===
When the parashah coincides with Shabbat [[Rosh Chodesh]] (as it does in 2018), the haftarah is {{Bibleverse||Isaiah|66:1–24|HE}}.
[[File:Gustave Doré Morte Agag.jpg|thumb|right|200px|The Death of Agag (illustration by [[Gustave Doré]])]]
-->
=== Pada Sabat Zachor ===
Ketika parashah bertepatan dengan Shabbat Zachor ( khusus hari Sabat segera sebelum [[Purim]] – seperti halnya pada tahun 2016), haftarah adalah:
* untuk [[Yahudi Ashkenazi]]: [[Kitab Samuel|1 Samuel]] {{Alkitab|1|Samuel|15:2–34;}}
* untuk [[sefardim]]: {{Ayat Alkitab|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 {{Bibleverse-nb|1|Sam.|1–34,|HE}} describes Saul's encounter with Amalek and Saul's and Samuel's tretament of the Amalekite king [[Agag]]. Purim, in turn, commemorates the story of [[Esther]] and the Jewish people's victory over [[Haman (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]] ch. 20; Targum Sheni to Esther 4:13.</ref>
-->
== Lihat pula ==
Baris 125 ⟶ 406:
* {{Ayat Alkitab|2=Hosea|3=14:3|4=HE}} (persembahan dari bibir kita bukan sapi).
* {{Ayat Alkitab|2=Psalm|3=19:13|4=HE}} (ketidaktahuan dosa); {{Alkitab|2=Psalm|3=20:4}} (bakaran); {{Alkitab|2=Psalm|3=40:7}} (pengorbanan); {{Alkitab|2=Psalm|3=50:3–23}} (persembahan); {{Alkitab|2=Psalm|3=51:16–19}} (pengorbanan); {{Alkitab|2=Psalm|3=66:13–15}} (bakaran); {{Alkitab|2=Psalm|3=107:22}} (persembahan); {{Alkitab|2=Psalm|3=116:17}} (persembahan).
[[File:Philo.jpg|thumb|right|60px|Philo]]
=== Awal nonrabbinic ===
Baris 163 ⟶ 445:
* Moshe Alshich. ''Komentar pada Taurat''. [[Safed]], sekitar tahun 1593. Dicetak ulang dalam, misalnya, Moshe Alshich. ''Midrash dari Rabbi Moshe Alshich pada Taurat''. Diterjemahkan dan dijelaskan oleh Eliyahu Munk, volume 2, halaman 619-33. New York, Lambda Publishers, 2000. {{ISBN|965-7108-13-6}}.
* Avraham Yehoshua Heschel. ''Komentar pada Taurat''. [[Kraków|Cracow]], Polandia, pertengahan abad ke-17. Disusun sebagai ''Chanukat HaTorah''. Diedit oleh Chanoch Henoch Erzohn. [[Piotrków Trybunalski|Piotrkow]], Polandia, 1900. Dicetak ulang di Avraham Yehoshua Heschel. ''Chanukas HaTorah: Mistis Wawasan Rav Avraham Yehoshua Heschel di Chumash''. Diterjemahkan oleh Avraham Peretz Friedman, halaman 205-06. [[Southfield, Michigan]]: Targum Tekan/Feldheim Penerbit, Tahun 2004. {{ISBN|1-56871-303-7}}.
== Pranala luar ==
[[File:Old book bindings.jpg|150px|right]]
===Teks===
*[http://www.mechon-mamre.org/p/pt/pt0301.htm Masoretic text and 1917 JPS translation]
*[http://Bible.ort.org/books/torahd5.asp?action=displaypage&book=3&chapter=1&verse=1&portion=24 Hear the parashah chanted]
*[http://www.mechon-mamre.org/p/pt/ptmp3prq.htm#mp3 Hear the parashah read in Hebrew]
=== Komentari ===
{{col-begin}}
| width="25%" align="left" valign="top" style="border:0"|
*[http://ajrca.org/index.php?s=%22Parshat+Vayikra%22&search.x=15&search.y=20 Academy for Jewish Religion, California]
*[http://ajrsem.org/tag/vayikra/ Academy for Jewish Religion, New York]
*[http://www.aish.com/tp/43918972.html Aish.com]
*[http://www.akhlah.com/parsha/vayikra/vayikra.php Akhlah: The Jewish Children's Learning Network]
*[http://ziegler.aju.edu/Default.aspx?id=6686 American Jewish University - Ziegler School of Rabbinic Studies]
*[http://www.anshe.org/parsha/vayikra.htm Anshe Emes Synagogue, Los Angeles]
*[http://www.arigoldwag.com/pp.html Ari Goldwag]
*[http://www.ascentofsafed.com/cgi-bin/search.pl?Terms=vayikra&Match=1 Ascent of Safed]
*[http://www.biu.ac.il/JH/Parasha/eng/vayikra/vayikra.shtml Bar-Ilan University]
*[http://www.chabad.org/parshah/default.asp?AID=15574 Chabad.org]
| width="25%" align="top" style="border:0"|
*[http://www.eparsha.com/#drash eparsha.com]
*[http://www.g-dcast.com/vayikra G-dcast]
*[http://www.vbm-torah.org/shemot.htm The Israel Koschitzky Virtual Beit Midrash]
*[http://www.jewishagency.org/JewishAgency/English/Jewish+Education/Compelling+Content/Jewish+Time/Jewish+Sources/Iyunum/Parashat+VaYikra.htm Jewish Agency for Israel]
*[http://www.jtsa.edu/jts-torah-online?search=&genre=¶shah=2079 Jewish Theological Seminary]
*[http://www.mechonhadar.org/search?p_p_id=3&p_p_lifecycle=0&p_p_state=maximized&p_p_mode=view&p_p_col_id=column-1&p_p_col_count=1&_3_struts_action=%2Fsearch%2Fsearch Mechon Hadar]
*[http://www.mishpacha.com/Browse/Article/820/Vayikra-Etching-Emunah-in-Life Miriam Aflalo]
*[http://www.myjewishlearning.com/texts/Weekly_Torah_Commentary/vayikra_index.htm MyJewishLearning.com]
*[http://ohr.edu/yhiy/article.php/2563 Ohr Sameach]
*[http://www.odysseynetworks.org/search/gss/vayikra ON Scripture — The Torah]
*[http://www.ou.org/torah/archive3.htm Orthodox Union]
| width="25%" align="top" style="border:0"|
*[http://www.oztorah.com/category/vayikra/ OzTorah, Torah from Australia]
*[http://www.netivot-shalom.org.il/eparsha.php Oz Ve Shalom — Netivot Shalom]
*[http://www.pardes.org.il/online_learning/parsha_quizzes/24_vayyikra.php Pardes from Jerusalem]
*[http://www.jameskugel.com/weekly-torah-reading-parshat-vayyikra-lev-1-526-march-21-2015/ Professor James L. Kugel]
*[https://mcarasik.wordpress.com/2016/03/15/vayikra-5776/ Professor Michael Carasik]
*[http://rabbidovlinzer.blogspot.com/search/label/Parshat%20Vayikra Rabbi Dov Linzer]
*[http://rabbiwerbin.blogspot.com/2016/03/vaykra-text-message.html Rabbi Fabian Werbin]
*[http://www.rabbisacks.org/?s=vayikra&.x=0&.y=0 Rabbi Jonathan Sacks]
*[http://www.ohrtorahstone.org.il/parsha/index.htm Rabbi Shlomo Riskin]
*[http://www.rabbishmuel.com/browse.cgi?type=torah_sermons Rabbi Shmuel Herzfeld]
*[http://www.rabbistan.com/vayikra.htm Rabbi Stan Levin]
*[http://www4.jrf.org/recon-dt#Vayikra Reconstructionist Judaism]
*[http://www.judaic.org/addtl_files/vayiqra.htm Sephardic Institute]
*[http://www.shiur.com/index.php?category=Vayikra-subcat Shiur.com]
*[http://www.613.org/par-vayikra.html#v1 613.org Jewish Torah Audio]
| width="25%" align="top" style="border:0"|
*[http://www.patheos.com/Resources/Additional-Resources/Parshat-Vayikrah.html Talia Davis]
*[http://tanach.org/vayik.htm Tanach Study Center]
*[http://www.teach613.org/index.php?option=com_content&task=view&id=44&Itemid=48 Teach613.org, Torah Education at Cherry Hill]
*[http://www.tfdixie.com/parshat/vayikra/ Torah from Dixie]
*[http://www.torah.org/learning/parsha/parsha.html?id1=41 Torah.org]
*[http://www.torahvort.com/vayikra/parshat-vayikra/ TorahVort.com]
*[http://www.reformjudaism.org/learning/torah-study/vayikra Union for Reform Judaism]
*[http://www.uscj.org/JewishLivingandLearning/WeeklyParashah/TorahSparks/Archive/Default.aspx United Synagogue of Conservative Judaism]
*[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=vayikra&submit=Search&searchphrase=any&ordering=newest Yeshivat Chovevei Torah]
*[http://www.yutorah.org/ Yeshiva University]
{{col-end}}
{{Bacaan Taurat Mingguan}}
[[Kategori:Bacaan Taurat Mingguan]]
[[Kategori:Kitab Imamat]]
| |||