Vayikra

Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. In Leviticus 8, he takes pains to prove Moses’ integrity, an honest broker.
Specifically, Abravanel learns from our verses a basic tenet of Judaism: Moses simply acted as God’s
conduit, and had not acted on his own. Abravanel illustrates.

“And God spoke to Moses saying. Take Aaron and his sons with him,
and the garments, and the anointing oil…”

In the Book of Exodus, we read of the assembling of the Tabernacle, together with its accoutrements. At
this juncture, God commands His prophet to “take Aaron, his sons, and the priestly garments, and the
anointing oil”for purposes of consecrating them, as well as the Tabernacle.

The grand occasion was not to be a closed-door, hushed affair. Far from it, as it says: “And assemble you
all the congregation at the door of the Tent of Meeting.”

The entire nation was on hand to witness the grandeur, the pomp and circumstance. Why? It was
important for the people to watch the induction ceremony, let us call it, so that they would extend the
proper honor and acclaim to the high priest and his family.

Abravanel continues: “And Moses did as God commanded him. And the congregation was assembled at
the door of the Tent of Meeting.”The prophet addressed his brethren: “And Moses said unto the
congregation, This is the thing which God commanded to be done.”

Moses spoke unequivocally. No one present should harbor false notions about the great, unfolding
event of the inauguration of Aaron or the Tabernacle. Namely, no one should assume, let alone assert
that Moses personally convened the encampment for purposes of showering prestige upon Aaron and
his sons. Patently false.

The Hebrews heard that, in truth, the event had been Heaven’s directive. It was God’s, and not Moses’
initiative. “This is the thing which God commanded to be done.” Moses had not orchestrated the public
installment of Aaron and sons – one that brought the priestly family much honor.

Orders came exclusively from Above, Abravanel underscores.

Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. The subject of sin offerings began in Leviticus 4, and continues in chapter 5. Our
verse discusses the sin offering of a poor man. Given his dearth of cash (he can’t rub two nickels
together), what are his options for atoning for wrongdoing?

“But if his means suffice not for two turtledoves, or two young pigeons,
then he shall bring his offering for that wherein he has sinned, the tenth
part of an ephah of fine flour…”

The Torah, Abravanel notes, pities the poor. Accordingly, if a Jew is so impoverished that he cannot
afford to purchase “two turtledoves, or two young pigeons”, dispensation is forthcoming. “Then he shall
bring his offering for that wherein he has sinned, the tenth part of an ephah of fine flour…”

The Torah grants more financial consideration and leeway to the destitute. “He shall put no oil upon it,
neither shall he put any frankincense thereon, for it is a sin offering.”

Abravanel shares two rationales for the oil and frankincense exemption. One has to do with the fellow’s
financial dire straits, as noted above. God doesn’t want to further strain his dwindling bank account.

The second reason focuses on the sin offering itself. Specifically, the Torah draws a clear distinction
between a sin offering and a meal offering, though both feature fine flour. However, a meal offering is
mixed with oil and frankincense, while a sin offering isn’t.

Our verse is explicit: “It is a sin offering.”Insofar as the poor fellow transgressed and wants to make
amends through a sin offering, it would be inappropriate and misplaced to embellish it by adding lavish
ingredients such as oil and frankincense, giving it the appearance of a meal offering.

Notwithstanding the austerity of a poor man’s sin offering, “the priest shall take his handful of it as the
memorial part thereof, and make it smoke on the altar, upon the offerings of God made by fire. It is a sin
offering.”

“And the priest shall make atonement for him…and the remnant shall be the priest’s, as the meal
offering.” Just as the priest partook of his share of a meal offering, so too is he entitled to enjoy some of
the poor Jew’s sin offering of fine flour.

Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a seminal Jewish thinker, penetrating scholar, and prolific Biblical
commentator. His lengthy introduction to Leviticus provides Bible students an excellent and thorough
overview of one of the Bible’s least understood and appreciated subjects: animal sacrifice. See
Abravanel’s World for the discourse in its entirety.

“And God called unto Moses, and spoke unto him out of the Tent of the
Meeting saying, speak unto the Children of Israel, and say unto them:
When any man of you brings an offering unto God, you shall bring your
offering of the cattle, even of the herd.”

Here we bring Abravanel’s opening remarks on that discussion, one that begins by showing how the
Book of Leviticus transitions easily from the books of Genesis and Exodus.

Genesis details the creation of the world – from nothing. Ensuing chapters chronicle early man’s
begetting and begetting and begetting. The narratives of the three patriarchs cover most of Genesis,
concluding with Jacob and family leaving famine-ridden Canaan for verdant Egypt.

Exodus records the Egyptian exile, marked by Jewish misery and enslavement. Divine redemption
studded with miracles broke the Hebrews’ bondage, Moses and Aaron leading the way. More wonders
met the Jews at the Red Sea, and along their desert trek. Then came Sinai, where each person
experienced prophecy. Directly from the Creator, they heard divine commandments.

Alas, trouble arrived. Hebrews built and prostrated themselves to a molten calf. Exodus also describes
how catharsis healed their egregious sin. The Maker issued instruction to build for Him a Tabernacle, a
sanctuary for His Shechinah. Subsequently, divine providence attached itself to the Chosen People. This
became evident to the encampment on the day when the Tabernacle had been erected (and thereafter),
as per the closing two verses in Exodus: “Then the cloud covered the Tent of Meeting and the glory of
God filled the Tabernacle. And Moses was not able to enter the Tent of Meeting, because the cloud
abode thereon, and the glory of God filled the Tabernacle.”

This, Abravanel says, sets the scene for the Torah’s third book, the Book of Leviticus. It pertains to the
service in the Tabernacle. Central to that holy service is animal sacrifice, performed by the priests for the
express purpose of aiding the Hebrews realign their religious priorities, and atone for transgression. In a
nutshell, we have laid out the opening remarks of Abravanel’s very lengthy prologue to Leviticus.

Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. In Leviticus 7, he explains God’s attitude toward penitents.

“And this is the law of the guilt offering; it is most holy.”

Abravanel observes that both guilt and sin offerings are described in the Torah as “most holy.” On the
surface, this runs counterintuitively to our logic. Since they conjure up man’s wrongdoing, why should
they be so special, so very holy? Contrast sin offerings to peace offerings, brought by people who had
not transgressed God’s commandments. Second-class, per se, peace offerings get referred to as ‘holy
light.’

Abravanel suggests that the Torah imparts an insight about wrongdoers.

How does the Almighty relate to them? Does He disparage them, for having done mischief? Quite the
contrary.

People who acknowledge their wrongdoing, feel contrite about it, resolving to avoid such mistakes in
the future, need not sink into despair. Nor should they view themselves as inferior to righteous folk, on
account of having succumbed to temptation. It simply isn’t true. A penitent is not on a lower, moral level
when compared to the upright who always walks the straight path.

The truth be told, penitents are to be praised for having veered from God’s ways, and yet realigned their
steps, their wayward conduct. God holds such people in especial esteem. The Maker views them as if
they never transgressed, appreciating their efforts – and successes – to conquer evil inclinations.

In this reframed attitude toward penitents, Abravanel echoes the Jewish sages’ sentiment. They write:
In the place where a penitent stands, not even a tzaddik (rigteous person) can stand.

In sum, Heaven’s upbeat message about penitents gets Scriptural support. Guilt and sin offerings are
labeled “most holy”, illustrating that the Creator’s affection and appreciation for those who have done
wrong, yet have pulled them out of moral morass. Indeed, their sacrifices are most holy.

Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator.Parasha Tzav, Leviticus 6 discusses one aspect of a priest’s daily tasks in the Tabernacle. The
Tabernacle’s priestly sanitation department, let us call it, swept up the altar’s ashes, charred remains
from the previous day’s sacrifices.

“And the priest shall put on his linen garment, and his linen breeches
shall he put upon his flesh. And he shall take up the ashes whereto the
fire has consumed the burnt offering on the altar, and he shall put them
beside the altar.”

Abravanel explores how and when the priests went about this task, where they deposited the collected
altar’s ashes, as well as the theological implications thereof. Put differently, what does “and he put
them beside the altar” teach Bible students here?

Strangely, Abravanel observes, our chapter seems vague about the drop off place of the altar’s ashes.
That is, our chapter lacks clear-cut direction for priests to place ashes to the east of the altar. ‘East of
the altar’ does, however, appear at the beginning of the Book of Leviticus (chapter 1), in the context of
priests cleaning up the charred remains of burnt, bird offerings: “And he shall take away its crop with
the feathers thereof, and cast it beside the altar on the east part, in the place of the ashes.”

Here is Abravanel’s observation, one that leads Bible students to a fundamental, theological takeaway.
When it came to tidying up burnt, bird offerings (chapter 1), the Torah really did not need to spell out
“on the east part”, and could well have sufficed with a more generic phrase “in the place of the ashes.”
That information would have taught readers what the priests did with altar ashes, albeit in a general
sense. Namely, they were brought to a designated area – and discarded there.

But for Abravanel, “on the east part” imparts much, and is not superfluous. The phrase takes a jab at
paganism. They prostrated themselves to the sun. The Torah, thus, disparages the east, of all the four
directions on a weather vane. “On the east” is a not so veiled dig at idolators that believed the sun to be
a deity; they worshipped the great ball of fire, rising daily out of the east.

In our context, Abravanel conveys that for Judaism, the west holds the most esteem, as evidenced by
the holy of holies situated in the western most chamber of the Temple. In contrast, the east conjures up
the shame of the ancients. Their focus on the east, was for Hebrews, an anathema, a dumping station,
as per Scripture: “East of the altar” was merely a trash bin where priests chucked out unwanted altar
ashes of soiled bird feathers (and all other altar residue).

Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a seminal Jewish thinker, penetrating scholar, and prolific Biblical
commentator. Leviticus (Vayikra) 3 is devoted to peace offerings brought to the Tabernacle. Abravanel explains
the sequence, and importance, of peace offerings coming after the Bible speaks about burnt offerings
(Leviticus 1) and meal offerings (Leviticus 2).

“And if his offering be a sacrifice of peace offerings, if he offer of the
herd, whether male or female, he shall offer it without blemish before
God.”

Are some sacrifices holier than others? According to Abravanel the short answer is an emphatic YES.
Here is why.

If a man is inspired to bring an offering to the Temple, one that will be wholly dedicated to God, he
brings a burnt offering. If a man desires to bring an offering that is partly earmarked for the Maker, and
partly shared with the priests, then he’ll make it a meal offering.

Now we come to our chapter. If a man decides to bring an offering that will be split three ways –
between God, the priests, and himself (and family/friends), it is a peace offering.

When sacrifices are viewed along the lines of the recipient(s), Abravanel teaches, a picture of a clear-cut
hierarchy emerges. On top of the hierarchy is a burnt offering, seeing that it is the sole ownership of the
Creator. Beneath the burnt offering is the meal offering, as it is divided between God and the priests. In
Temple parlance, both the burnt and meal offerings get categorized as ‘holy of holies’ or ‘most holy.’

Third from the top of the sacrifice chart comes peace offerings. In the world of sacrifices, they are
designated as ‘holy light.’

Abravanel goes further in his discussion of ordering or sequence of offerings. Burnt offerings are
brought on the altar, God’s table, to use an anthropomorphism. The second table or offering domain
was found in the Tabernacle’s courtyard. There, the priests partook of their portion of the meal offering.
Lastly, certain sacrifices were enjoyed in Jerusalem – peace offerings. In the Holy City, the proprietors
(along with their guests) shared the meaty repast of peace offerings.

SeeAbravanel’s World for the full discussion of the sequence of animal sacrifices in the Temple,
including his Scriptural sources that bolster Abravanel’s findings.

Abarbanel’s first Aliyah to Parashat Tzav, an excerpt from Abravanel’s World of Torah by Zev Bar Eitan

“And God spoke to Moses saying: Command Aaron and his sons saying. This is the law of the burnt
offering…”

‘Recall that in the earlier section of Leviticus, Moses addressed the Hebrew general assembly. That
was because the section dealt with and focused on categories of the populace needing to bring
sacrifices. In contrast, here the Torah highlights Aaron and his sons, as Moses instructed them in
proper procedures. After all, they were entrusted with officiating in the Tabernacle. Some tasks were
performed by Aaron the High Priest, while others were done by Aaron’s sons. They were subordinate
to him. “Command Aaron and his sons.”

Page 132 Vayikra vol. I: The Meat of the Matter

Abarbanel’s introduction to Leviticus based on Abravanel’s World of Torah by Zev Bar Eitan

“And God called unto Moses, and spoke unto him out of the Tent of
Meeting. Speak unto the Children of Israel, and say unto them: When
any man of you brings an offering unto God, you shall bring your offering
of the cattle, even of the herd or of the flock.”

In the Book of Leviticus (Vayikra), Abravanel lays out his lengthiest introduction of any of the Torah’s five Books
of Moses. (Interestingly, some books have no prefatory remarks whatsoever.) Naturally, this presents a
blogger, who is intent to keep blogs short, with a pickle. Our solution is to present below a sampling or
taste of this important prolegomenon.

Genesis (Bereshit) of the divine Torah tells about the creation of the world ex nihilo. Readers also learn
about the roots of mankind and the first generations. We also read about the lives of the saintly Jewish
patriarchs, culminating with Jacob and his family descending into Egypt.

In the Book of Exodus (Shemot) the Torah conveys how Egyptians manhandled the Hebrews, against a
backdrop of exile and enslavement. Centuries of misery concluded with God’s redemption of His chosen
ones, Moses and Aaron playing lead roles. Miracles a many accompanied the Jews in Egypt and at the
Red Sea. The desert trek, too, played a venue to wonders.

And then came Sinai. There the entire nation experienced full-blown prophecy. From the mouth of the
Maker, they received the Torah and commandments. Folly followed; the people sinned egregiously
when they fashioned a calf of gold. How was catharsis achieved?

When the Hebrews built the Tabernacle, to house the mystical Shechinah(the presence of God) and spread divine providence
in their midst, Heaven’s cloud swathed the encampment. Specifically, the cloud covered the Tent; God’s
glory permeated the Tabernacle.

This brings us to the Torah’s third book – the Book of Leviticus (Vayikra). It explains the service of the
Tabernacle. We learn how the priests or Kohanim served the Creator, service that helped the Holy
People achieve atonement for their sins. For the Kohanim’s part, they dedicated their lives to plumb the
depths of the Torah, Jewish Law, and the divine six hundred and thirteen commandments. Moreover,
the Kohanim taught their brethren good conduct. These pious mentors showed the Jews to walk in
God’s ways, the path to upright character and deed, per the verse: “For the priest’s lips should keep
knowledge, and they should seek the law at his mouth, for he is the messenger of the Lord of hosts.” On
topic, Scripture records: “And you shall come unto the priests the Levites, and unto the judge that shall
be in those days. And you shall inquire, and they shall declare unto you the sentence of judgment.” Here
is another description of the role of the priests: “They shall teach Jacob Your ordinances, and Israel Your
law.”

Now we turn to another topic in the introduction to Leviticus: sacrifices (korbonot). The Torah is
explicit regarding animal sacrifices in the Tabernacle. However, for modern readers, sacrifices have
become a closed book. Too many centuries of non-performance of the holy service have taken their toll.
With the destruction of the holy Temples in Jerusalem, the Hebrews’ glory and magnificence has faded.
The Rambam, a classic Biblical and Oral Law expositor, writes as much.

Further contributing to why we have a spotty understanding of sacrifices has to do with the Torah’s
treatment of the multifaceted subject. In a word, it is all over the place. For instance, one aspect is
mentioned in Exodus. Another source may be traced to Numbers, where more than ten separate
sections on sacrifices are interspersed. And, of course, sacrifices will be spoken about in Leviticus.

Hence, the need for our prolegomenon. We will not introduce novel ideas. Instead, our steady course
will follow the Scripture’s treatment of the subject, as well as the authentic Oral Law. The Rambam’s far-
reaching eye, too, will be our guide. Our task, then, will be to gather disparate sources, and properly
organize them.

As stated, we provide only a thumbnail sketch of the original version of Abravanel’s introduction.
Interested readers are encouraged to read the full introduction in Vayikra volume I: The Meat of the
Matter. In it, readers shall gain a solid grasp on animal sacrifices, an important Biblical topic that has
become, tragically, arcane.

“And God called unto Moses, and spoke unto him out of the Tent of the Meeting. Speak unto the
Children of Israel, and say unto them: When any man of you brings an offering unto God, you shall
bring your offering of the cattle, even of the herd or the flock.”

‘Heaven acknowledged how priests deserved the Jews’ financial support. Through a system of tithes
and gifts, their needs were taken care of. This not only freed them from having to make a living, but it
also provided repose and sufficient peace of mind to allow them to do their jobs maximally. An
equitable arrangement assured steady income for the Kohanim and their families.

Clearly the Torah foresaw how priests, a branch of the tribe of Levi, would accede to special status
within the national fabric and rise to predominance. Their admirable erudition, refinement, and
character were also marked by outward appearances. In this, particular vestments played a pivotal
role…'

Page 10 Vayikra vol. I: The Meat of the Matter

Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a seminal Jewish thinker, penetrating scholar, and prolific Biblical
commentator. Leviticus (Vayikra) 1 deals with animal sacrifices, specifically burnt offerings. The wording,
Abravanel notes, “When any man of you brings an offering unto God”, appears clumsy. The words “of
you”seem superfluous. If we omit them, the verse would read succinctly: “When any man brings an
offering…”

“And God called unto Moses, and spoke unto him out of the Tent of the
Meeting saying, speak unto the Children of Israel, and say unto them:
When any man of you brings an offering unto God, you shall bring your
offering of the cattle, even of the herd.”

Although the words “of you” address Jewish men and women, commanding them to bring offerings,
Abravanel adds that the verse does not negate Gentiles from also bringing animal sacrifices to
Jerusalem’s holy Temple. They certainly can, and did.

Abravanel elaborates, in the name of classic, medieval Biblical commentators. They explain that “of you”
rules out renegade Jews. Hebrew apostates are not permitted to offer animal sacrifices in the Temple,
for they have disowned their Jewish heritage.

Gentiles, on the other hand, didn’t disavow Judaism; they simply never embraced it. Hence, should a
non-Jew be inspired to draw closer to the Almighty – and bring an animal sacrifice as a means of doing
so – that would be perfectly acceptable.

When it comes to sacrifices and Hebrew renegades, however, it presents a different story, as
mentioned. Willfully, they rebel against God. Given their wretched conduct, why should the priests
accommodate them by accepting their offerings?

In sum, “When any man of you brings an offering unto God”reads quite well. The phrase, Abravanel
teaches, informs Bible students that some Jews, but not all of them, may bring sacrifices. Unequivocally,
the Bible conveys a powerful message to Jewish apostates. Either they mend their noxious ways, or they
become personae non gratae in the holy Temple.

“And when any one brings a meal offering unto God, his offering shall be
of fine flour. And he shall pour oil upon it, and frankincense thereon.”

Bible studies with Don Isaac Abravanel’s commentary (also spelled Abarbanel) has withstood the test of
time. For over five centuries, Abravanel has delighted – and enlightened – clergy and layman alike,
offering enduring interpretations of the Bible.

Don Isaac Abravanel (1437-1508) was a seminal Jewish thinker, penetrating scholar, and prolific Biblical
commentator. Chapter 2 in Leviticus continues to discuss sacrifices in the Tabernacle. Here we turn to
meal offerings, of which there are four types.

Abravanel links and matches up the four kinds of meal offerings with four distinct groups or groupings
of people.

• Group 1, characterized by “fine flour”, matches up with righteous individuals, as verse implies.
  This grouping speaks about pious folks. They are pure in conduct, both in their own estimation
  as well as in the eyes of others.
•  Group 2 is the mirror opposite of the first grouping; they do evil and others see the evil they
  perpetrate. The operative verse is: “And when you bring a meal offering baked in the oven…”
  On account of their unbridled and red-hot impulses, these scofflaws flout the commandments.

Groups 3 & 4 comprise the middle ground, men who are neither totally righteous or wholly rotten, as
Abravanel will illustrate.

• Group 3 portrays men who acknowledge their flaws, yet manage to conceal their true selves to
  others. “…a meal offering baked on a griddle”captures this grouping. In Hebrew, the term
  “griddle” shares its root with the verb meaning “to hide”, hence the link.
• Group 4 includes those who are oblivious to their seedy actions, although others correctly
  assess these people’s shortcomings. They are compared to “…a meal offering of the stewing
  pan.”Again, Abravanel deduces his observation, based on the Hebrew term for “stewing pan.”
  Literally, it refers to hissing sounds or jeering noises, both would be the disapproving reactions
  that passers-by might express when encountering unsavory characters.

Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. Leviticus 4 covers the subject of sin offerings in the Tabernacle. Here, Abravanel
transports Bible students beyond textual explanation, pivoting into theology. We shall explain.

“And God spoke to Moses saying, speak unto the Children of Israel
saying. If any one shall sin through error, in any of the things which God
commanded not to be done, and shall do any one of them…”

The Torah portion of Vayikra, successively, covers burnt offerings (chapter 1), meal offerings (chapter 2),
and peace offerings (chapter 3). Vayikra’s two concluding chapters (4 and 5) pertain to sin and guilt
offerings respectively.

What, Abravanel questions, can we learn from the sequence of these five chapters? To the point, why
does the Torah begin with voluntary sacrifices (burnt, meal, and peace offerings) before moving onto
obligatory sacrifices (sin and guilt)?

Abravanel supplies an answer that goes to the heart of Judaism’s understanding of God: He is
benevolent. Unequivocally, the Creator seeks the good and positive – traits associated with those
sacrifices that are brought out of good will and love. Those characteristics are common to burnt, meal,
and peace offerings. Love of the Maker motivated people to bring them, as they are not obligatory.

On the other hand, Hebrews brought sin and guilt offerings in order to rectify untoward conduct. Thus,
they were obligatory, and underscored serving God out of fear or angst.

For Abravanel, a pattern emerges that highlights God’s inner nature, one that desires people to behave
and serve Him out of affection, not anxiety. In this way, when the Torah launches sections pertaining to
blessing or curse, the section of blessing precedes that of curse. Sequence illustrates God as kind.

Jewish prophets, too, recognized this fundamentally favorable aspect of God, underscoring God’s love.
Hence, when the prophets spoke of sacrifices, they stressed burnt offerings – exclusively. King David in
Psalms put it this way: “Then will You delight in the sacrifices of righteousness, in burnt offering…” The
Creator equates righteousness with burnt offerings, and not sin offerings that bespeak man’s baseness.

Abravanel brings a second proof from Scripture, this one from the prophet Isaiah. “Even them will I bring
to My holy mountain, and make them joyful in My house of prayer; their burnt offerings and their
sacrifices shall be acceptable upon My altar…”

How the Maker deeply desires that man will not succumb to immorality, instead clinging only to good
and bringing sacrifices of love to His altar!