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 probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. Biblical ethics takes front and center stage in Leviticus Chapter 18. Neatly, Abravanel
categorizes the two ancient cultures of Egypt and Canaan. Neither social structure, to be polite, were
enviable from the perspective of upright conduct.

“And God spoke unto Moses saying, speak unto the Children of Israel
and say to them. I am God your Almighty. After the doings of the land of
Egypt, wherein you dwelt, shall you not do. And after the doings of the
land of Canaan, whither I bring you, shall you not do. Neither shall you
walk in their statutes.”

 What were their respective moral shortcomings? Abravanel investigates.

Further, Abravanel asks why the Torah prefaced the commandment with allusions to Egypt and Canaan,
something Bible students don’t find elsewhere. Clearly, God could simply have skipped any mention of
both lands and peoples, and preceded directly to the ensuing verse: “My ordinances shall you do, and
My statutes you shall keep, to walk therein. I am God Almighty.”

Abravanel notes that the previous chapter (Leviticus 17) discussed the divine prohibition of dashing or
spilling sacrificial animal blood in the desert. The rationale for said ban had to do with the Torah’s
interest in distancing the Hebrews from Egypt’s devil worship practices; blood dashing played a central
role in their service to demons. God wanted to rinse clean from the Jews’ collective psyche any traces of
the sordid – and sanguinary – rite.

In sum, “After the doings of the land of Egypt, wherein you dwelt, shall you not do” refers to idolatrous
behavior.

What stoked the Canaanites fiery passions? Well, for one thing, Canaan didn’t share Egypt’s blood fetish,
and did not make it a national beverage. Canaan did, though, act perversely and promiscuously; sex was
boundaryless – the kinkier the better. The Torah flags Canaan’s morass and moral climate, one that
broke every taboo imaginable.

“And after the doings of the land of Canaan, whither I bring you, shall you not do. Neither shall you walk
in their statutes.” The God of Israel abhors sexual misconduct. Accordingly, He instructs the Chosen
People to have no part of it.

Biblical ethics conforms to the Creator’s rules, as a later verse states: “You shall therefore keep My
statutes and My ordinances, which if a man do, he shall live by them. I am God.”

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 21, as in every other chapter in the Torah and prophets, Abravanel’s
commentary goes through each verse methodically. However, his writings also comprise dozens and
dozens of invaluable mini-essays (and some full-length discourses as well). And then sporadically,
Abravanel provides Bible students with synopses of swathes of Scriptural text.

“And God spoke unto Moses. Speak unto the priests the sons of Aaron
and say unto them: There shall none defile himself for the dead among
his people. They shall be holy unto their God, and not profane the name
of God…therefore they shall be holy.”

In his opening remarks in this chapter, readers will find one such example of Abravanel’s flash
overviews. Below, we shall bring his short outline of the Book of Leviticus, one that affords Bible
students a glimpse into the whole picture, or to be colloquial, to see the forest for the trees.

For Abravanel, the Book of Leviticus is a retrospective in holiness. Of course, holiness in the Bible takes
on many guises and hues. Holiness conveys separateness or distinction. Abravanel asks: what
constitutes holiness, as per the Book of Leviticus?

Abravanel asserts that Leviticus demonstrates that which sets the Hebrews apart as a Holy Nation. The
opening chapters (Leviticus 1-4) pertain to sacrifices, several categories of them. Each type of offering
brings a Jew closer to his Maker. Next, the people attain holiness through diet (Leviticus 11). Which
foods contribute to wholesomeness, which scotch the path forward?

If the Hebrews misbehaved, an inner and delicate balance went haywire. It resulted in skin eruptions,
plus an array of bodily oozing (skin disorders are broached in Leviticus 14, 15, together with their
remedies). Holiness, Abravanel continues, also stresses venue or purlieu. Consequently, the Torah
demands maintaining the highest ethical standards – and spiritual purity – in the Tabernacle (Leviticus
16, 17).

The Holy Nation, if anything, is predicated on virtue in sexual conduct. Spousal intimacy is blessed; incest
and other forms of sexual indecency accursed (Leviticus 18).

A Holy People look to their leadership and teachers to guide them. In that capacity, priests officiated in
the Tabernacle (and Temple). Priestly regulations go beyond the high standards set for the Jewish body
politic. Indeed, priests are strictly governed in a manner designed to foster and achieve ever greater
holiness, codified in Jewish law (Leviticus 21-24).

Furthermore, Abravanel contends that holiness extends to homeland, to the Land of Israel. Accordingly,
Bible students will learn about the Hebrews’ observance of the laws concerning Sabbatical years and the
Jubilee in Leviticus 25. In Leviticus 27, we find commandments surrounding vows and valuations, as well
as tithing and a host of other gifts that Jews earmarked for the Tabernacle – another hallmark of their
distinction.

All told, Leviticus weaves one thread throughout this third book of the Torah. The nation strives for
holiness in a myriad of ways, as we have laid out.

Finally, two verses are at the heart of Abravanel’s foray into holiness: “Speak unto all the congregation
of the Children of Israel, and say unto them – you shall be holy for I God Almighty am holy” (Leviticus 19)
and “And you shall be holy unto Me, for I God am holy, and have set you apart from the peoples that
you should be Mine“ (Leviticus 20). Compliance with the multifaceted precepts brought in Leviticus to
acquire holiness brings promise, an assurance from Above that the divine Shechinah will reside amidst
the Jews.

Don Isaac Abravane, sometimes spelled Abarbanell (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. In Leviticus 10, he tackles one of the Torah’s most controversial topics: the
untimely deaths of Nadab and Abihu, sons of Aaron the high priest.

“And Nadab and Abihu, the sons of Aaron, took each of them his censer,
and put fire therein, and laid incense thereon, and offered strange fire
before God, which He had not commanded them. And there came forth
fire from before God, and devoured them, and they died before God.”

What happened? What triggered the demise of Nadab and Abihu, both holy men of prominent stature?
Among the venerable rabbis, there was no shortage of opinions. Surrounding the bitter tragedy, indeed,
a plethora of theories swirl. For the full discussion, see Abravanel’s World.

In sum, Abravanel examined the Talmudic rabbis’ five distinct hypotheses, before surmising that if the
ancients couldn’t come to a consensus as to the root cause of Nadab and Avihu’s deaths, then that gave
him license and leeway to critique their respective explanations, before advancing his own theory. We
present it in abbreviated form now.

This much we know. In their generation, both young men were pious. We can also gather that both had
died simultaneously, and their deaths unnatural, as they had no co-morbidities or underlying health
issues.

• According to the Talmud, the high priest had, let us say, first right of refusal to offer incense in
  the Tabernacle. Nadab and Abihu should have deferred to Aaron.
• Nadab and Avihu offered the incense together, a criminal act. It was a one-man operation.
• Incense is offered in the holy of holies. Nadab and Avihu had no business entering that hallowed
  chamber without permission.
• The fire used to light the censer should have been taken from the incense altar. However, Nadab
  and Abihu utilized a different “starter” flame.
• During the 8-day inauguration period of the Tabernacle, Moses served as its high priest. Nadab
  and Abihu should have shown the requisite respect for him.

Abravanel brings Scriptural support for Nadab and Abihu’s wrongdoings. Having said that, as mentioned
above, both men were otherwise upstanding. In closing here, Abravanel states that Temple service
followed strict guidelines. The slightest misstep was fraught with peril, even if unintentional. These
factors must all be considered, plus others, when studying the tragic demise of both righteous priests.

Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. Leviticus 22 provides more painstaking detail, as to what constituted kosher
animal sacrifices in the Tabernacle. Priests remained ever vigilant, and accepted those animals for
sacrifices that met the Torah’s rigorous demands. In this way, they vetted for altar activity only those
bulls, sheep, or goats that passed “inspection.”

“And God spoke unto Moses, saying. Speak unto Aaron and to his sons,
and unto all the Children of Israel, and say unto them: Whosoever be of
the House of Israel, or of the strangers in Israel, that bring his
offering…you shall offer a male without blemish of the cattle [herd], of
the sheep, or of the goats.”

Abravanel teaches that when the Temple stood in Jerusalem, Jew and Gentile flocked to the holy place,
bringing animal sacrifices. Let’s focus on foreigner visitors here. Some sacrifices brought by them may
have been obligatory, insofar as they may have uttered a solemn vow. Had no verbal promise been
spoken, the sacrificial designation would be considered a free-volition offering.

Be that as it may, the Torah instructed priests to be mindful of all visitors desiring to bring sacrifices –
regardless of creed. For our purposes here, as mentioned, we place the emphasis on visiting Gentiles,
per the upcoming verse: “Neither from the hand of a foreigner shall you offer the bread of your God of
any of these, because their corruption is in them, there is a blemish in them. They shall not be accepted
for you.”Abravanel asks: how should we interpret the term “corruption” here? Who/what does it
decry?

Abravanel writes that, on occasion, unscrupulous non-Jews may have been tempted to bring maimed
animals as sacrifices and try to slip them past officiating priests. Perhaps ill intent motivated these
unsavory or corrupt individuals. That is, foreigners may have wanted to show disdain for Temple
practices. Maybe, they sought to pour scorn on the Hebrew’s religion. If so, then corrupt hearts matched
the mangled animals they sought to sacrifice.

Alternatively, Abravanel advances, “corruption” mentioned in the verse does not refer to malicious
foreigners’ intentions. However, even if a Gentile’s intention was sincere, still and all, if his sacrifice did
not cut mustard with the Torah’s standards, and was deemed corrupt owing to its imperfections, priests
would not accept the animal from their hands.

In sum, all visitors to the Temple were treated equally, bound by Torah law. For foreigners, therefore, no
dispensation would be forthcoming. Failure to comply with the commandments brought in this chapter
would mar the priests’ reputation, let alone be characterized as a slight to God’s honor.

Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. Leviticus 23 pertains to the major Jewish festivals. In addition to Passover,
Shavuot, and Succot, this includes Rosh Hashanah and Yom Kippur. Why observe them, Abravanel asks?

“And God spoke unto Moses, saying. Speak unto all the Children of
Israel, and say unto them: The appointed seasons of God, which you
shall proclaim to be holy convocations, even these are My appointed
seasons.”

Abravanel’s response takes Bible students through a short breakdown of the last several Torah sections,
and may be viewed as the culmination of them.

• God cautions the priests to sanctify themselves, as well as preserve His honor. In that context,
  we refer to those verses that banned priests from occupying themselves with the dead.
• Priests, next, learned of those physical blemishes that nixed their service in the Tabernacle.
• When priests had contracted spiritual defilement, they could not partake of sacrificial foods.
• Turning to sacrificial animals, the Torah lays out those animal blemishes that precluded them
  from being brought to the altar.
• An additional animal disqualification was age. Calves and ewes less than seven days old were
  deemed too young to sacrifice.

Tying these various regulations together, an exhortation and rationale emerge: “And you shall not
profane My holy Name, but I will be hallowed among the Children of Israel. I am God Who sanctifies
you.” The Creator spells things out: Hebrews shall not tarnish His glory, to cheapen Him.

Where is Abravanel leading us here in our chapter, one that covers the major Jewish festivals in the
Bible? In a word, we segue into the underlying rationale guiding the holidays: remembrance. Jews
get trained in the calendar’s holiest days, through which they take time out every year to honor the
Creator, by reflecting upon His Egyptian and desert miracles and wonders.

Thus, God commands Moses to teach his brethren about the major Jewish festivals. Jews are meant
to rejoice in celebration. When the Temple stood, men made pilgrimages. Before the Almighty, they
ascended, and prostrated themselves on Jerusalem’s holy mount. There, they opened their hearts
and purse strings, distributing charity and gifts to the poor. Moreover, the giving spirit spilled over
and Hebrews lavished priests with presents, so they too could celebrate the holidays in good cheer.

Indeed, the Biblical festivals underscore and reinforce a major Jewish tenet: the Exalted One
watches over and shepherds His nation, His portion.

Abravanel’s World offers Bible students a classic and priceless treatment of each of the festivals.

Don Isaac Abravanel ,sometimes spelled Abarbanel (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. A quarrel between two men in the desert quickly escalated. It is duly recorded in
the middle of Leviticus 24. And a horrid interjection it is, one that features blasphemy, cursing using
God’s name.

“And the son of an Israelite woman, whose father was an Egyptian, went
out among the Children of Israel. And the son of the Israelite woman and
a man of Israel strove together in the camp. And the son of the Israelite
woman blasphemed the Name, and cursed.”

Abravanel asks about the camp’s violent drama, both in terms of the context as well as the particulars of
the ensuing court proceedings. Here, we’ll focus on the court case’s personalities that required Moses to
take a recess from the chamber, as it were, to consult with God.

Fisticuffs erupted in the encampment between two men. Things got worse. They spiraled out of control.
Tempers flared, and “the son of the Israelite woman blasphemed the Name, and cursed.” Make no
mistake. Cursing using God’s name is a capital crime.

Abravanel fills in the gaps about the case, enabling Bible students to better grasp the episode featuring a
couple of rowdies. Who was the nameless perpetrator, initially referred to only as a son of a Jewess?
Later we do learn more about his mother’s and his identity: “And his mother’s name was Shelomith, the
daughter of Dibri, of the tribe of Dan.”Why, Abravanel asks, are details provided at this later juncture?
Logically speaking, readers should have been apprised of this information when the story broke, not
after it unraveled.

As soon as the culprit uttered blasphemy, he was reported to Moses. “And they put him in ward, that it
might be declared unto them at the mouth of God.” Why was he imprisoned, Abravanel questions? The
law regarding blasphemy had been broached earlier in the Torah. Why hadn’t the death penalty been
applied, subsequent to due process?

The case turned on the question of jurisdiction and culpability. That is, had the blasphemer been born to
a Jewish man and woman, the docket on Moses’ desk would have been straightforward. As stated, a Jew
who invokes God’s name by vocalizing a curse gets the death penalty. But in our chapter, things became
murky owing to the defendant’s shady identity; he was born to an Egyptian. Maybe Jewish law doesn’t
cover instances of Gentiles (or at least Jews born to Gentile fathers).

“And God spoke to Moses saying…let all the congregation stone him.” Clarification descended from
Above. When blasphemy is involved, Jewish law extends its jurisdiction over Jew and non-Jew alike.
Next, Abravanel digs into the mom’s and son’s identity. Who was Shelomith? Who fathered the youth?
Intending to get to the bottom of this, Moses summoned her. Why the mystery surrounding mom, with
hardly any mention of dad: “And the son of the Israelite woman…strove together in the camp?”

In the deposition, Moses discovered, as the progression of our verses show, that Shelomith attempted a
cover-up. That is, she sought to protect and save her ill-tempered son. Her name – Shelomith – implies
as much, since the name resembles the Hebrew word for “peace.”

“No problem. All is good. Leave my son alone”, she insisted. Shelomith was the daughter of Dibri. Her
father’s name supplies another clue. Dibri suggests excessive talking, as the word “Dibri” conveys.
During her deposition, we may say, the lady doth blab too much.

And Moses extracted the truth from Shelomith. Her paramour, indeed, had been an Egyptian. Though
material facts emerged, the law didn’t. In cases of blasphemy, does Jewish law have jurisdiction over
Gentiles, or at least Jews born to Gentile fathers?

“And God spoke to Moses saying…let all the congregation stone him.” Moses, and the Hebrews, got
their answer. In cases involving blasphemy, Jewish law does extend to Jew and non-Jew alike.

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 probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. Leviticus Chapter 17 focuses on the laws concerning slaughtering animals during the desert
years. Notwithstanding the importance of this particular commandment, Bible students will find an
answer to an intriguing, albeit unrelated, question: How did Moses transmit the Torah to the Children
of Israel?

“And God spoke unto Moses saying, speak unto Aaron, and unto his
sons, and unto all the Children of Israel and say to them. This is the
thing which God has commanded saying, what man soever there be of
the House of Israel who kills an ox or lamb or goat in the camp…”

“And God spoke unto Moses saying, speak unto Aaron, and unto his sons, and unto all the Children of
Israel…” The prophet, according to the verse, held three distinct Torah seminars, let us call them.
Abravanel asks: Of all the Torah commandments, why does it say here the method by which Moses
disseminated or transmitted the Torah?

Abravanel’s query continues. Yet, he writes, the prophet taught all the commandments precisely the
same way. That is, first Moses informed Aaron. Next, he edified Aaron’s sons. Later, he convened all of
the Hebrews, apprising them of all the divine commandments – one by one. Finally, Abravanel wraps up
his question. Since this method of distilling Torah from Moses down to Aaron, to Aaron’s sons, and to
the Children of Israel had been the modus operandi for each and every commandment, why was it
associated with the law concerning the Jews and slaughtering animals in the desert?

Here is the abbreviated answer, one that requires textual context. In the previous chapter (Leviticus 16),
the Torah described the Yom Kippur services in the Tabernacle. Among them were sacrifices, including
the high priest’s collecting sacrificial blood before dashing it.

This present chapter also writes about blood dashing: “And the priest shall dash the blood against God’s
altar, at the door of the Tent of Meeting, and make the fat smoke for a sweet savour unto God.”

Abravanel goes on to explain more about this commandment. It is imperative that blood dashing is only
in service of the Creator. Historically, Abravanel adds, primitive peoples offered blood to devils and
demons etc. For Hebrews, such mumbo jumbo is taboo. The altar is the only appropriate designation for
said service.

Hence, Abravanel concludes, this is why Moses transmitted this commandment along the chain of
command, per se, that we described above. First, Moses convened Aaron and his sons insofar as they
were the ones to dash sacrificial blood. Only priests were allowed to offer sacrifices in the Tabernacle.
Aaron and his sons, when it came to certain sacrifices such as the peace offering, slaughtered it at the
entrance of the Tent of Meeting. Following the slaughter, priests dashed blood on the copper altar.

Moses, lastly, convened all his brethren. The prophet wanted them to know about blood dashing; it
served a major purpose. Throughout Yom Kippur, the high priest’s rites featured multiple blood dashing.
This commandment of limiting blood dashing to priests underscored its importance.

When the Hebrews learned that blood dashing was the sole domain of the priests, the Maker’s servants,
the people would internalize its gravitas. In turn, they would be careful to bring animal sacrifices to the
priests in the Tabernacle, and not slaughter in the desert.

Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. The holy day of Yom Kippur is discussed in Leviticus 16. The day’s services in the
Tabernacle had been conducted exclusively by Aaron, the high priest. Centuries later, when King
Solomon built the Temple in Jerusalem, Yom Kippur services were officiated by Aaron’s descendants.

“And God spoke unto Moses, after the death of the two sons of Aaron,
when they drew near before God, and died…And it shall be a statute
forever unto you. In the seventh month, on the tenth day of the month,
you shall afflict your souls, and shall do no manner of work. For on this
day shall atonement be made for you…”

As our chapter relates, the high priest had his hands full performing all the Yom Kippur rites, as
Abravanel lays out in a methodical and heady essay. See Abravanel’s World.

Note, Abravanel writes, how each task links the particular job to Aaron. To list three examples, we find:
“Herewith shall Aaron come into the holy place”, “And Aaron shall cast lots upon the two goats”, and
“And Aaron shall present…” Tractate Yoma (the Aramaic word referring to Yom Kippur) pertains to the
day of atonement. Abravanel quotes liberally from it in his groundbreaking essay.

Let us touch briefly on Abravanel’s opening remarks. The high priest was not permitted to sleep Yom
Kippur night. And since food tends to make a man sleepy, the high priest was given very little to eat the
day before Yom Kippur. That means, he was going into the 24-hour fast day, with its grueling work load,
practically on empty.

Abravanel points out more. On Yom Kippur day, the high priest performed his tasks while standing. At
the first crack of dawn, he submerged in a ritual bath. When he emerged from the purifying waters, he
donned the eight priestly garments, before washing his hands and feet.

And then Aaron got down to the business of procuring atonement for himself, his family, and brethren.
Consider the high priest’s crammed schedule, a study in perpetual motion until dusk.

He:

•  Walked to the Temple’s spot designated for slaughtering the daily burnt offering, and did the ritual slaughtering
• Collected the animal’s blood, dashing some of it on the altar
•  Entered the sanctuary to offer incense on the golden altar
•  Trimmed the menorah’s lights, preparing them for the lighting
•  Attended to the follow up activities associated with the morning burnt offering, including the
  service for gift offering and wine libation

Beside the daily Temple chores, on Yom Kippur the high priest had additional tasks to do.

• The additional animal sacrifices took into account rites featuring the Yom Kippur bull and seven
  sheep. If Yom Kippur fell on Sabbath, the high priest officiated with those accompanying
  sacrifices (two sheep, the gift offerings, and wine libation).

In between certain tasks, the high priest again and again submerged in purifying waters, as well as
washed his hands and feet. Several times throughout the course of the day, he changed holy garments.
Some were donned for the daily routines; others worn for Yom Kippur activities.

Bible students, of course, should not lose sight of the high priest’s quintessential focus of Yom Kippur –
procuring atonement for the Hebrews. Thus, he confessed wrongdoing as he stood in contrition over the
sin offerings.

Torah protocol determined how to cast lots and choose which of the two goats was slaughtered in the
Temple, which one shunted off to a distant desert cliff (the high priest delegated that latter job to a
priestly colleague).

Yom Kippur’s workload, indeed, kept the high priest on the go for an entire day. “And this shall be an
everlasting statute unto you, to make atonement for the Children of Israel because of all their sins once
in the year.”

At the end of the day, divine promise came from Above: “For on this day shall atonement be made for
you, to cleanse you. From all your sins shall you be clean before God.”

Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. In Leviticus 19, readers learn about Biblical values. For Abravanel, the topic boils
down to three words – imitation of God (imitatio Dei). Let us elaborate on this heady topic of man
striving to emulate the Maker, as a vehicle to acquire Biblical values.

“And God spoke unto Moses saying, speak unto all the congregation of
the Children of Israel and say to them. You shall be holy, for I your God
Almighty am holy.”

Abravanel questions God’s commanding Moses to convene “all the congregation of the Children of
Israel.” If the purpose was to teach the Hebrews the Ten Commandments, as our chapter implies, then,
what’s the rationale? The nation already heard God utter the Ten Commandments on Sinai. Soon
thereafter, those commandments had been carved into stone Tablets. Hence, the Jews were well-versed
in them. Abravanel concludes his question – why the repeat of the Ten Commandments here?

Truthfully, the reason why God dispatched His messenger to gather the Hebrews, and adjure them to
comply with Heaven’s directives, had to do with preparing them for what was in store – entering into
the divine covenant (Leviticus 26). The Creator wanted to indelibly impress upon the Chosen People the
Ten Commandments and other core teachings. They would stand the Hebrews in good stead.

Abravanel continues and explains why our chapter, though it generally tracks the Torah-giving Sinai
event, is not a carbon copy, per se. Simply, there was no reason for our chapter to replicate Sinai.
Instead, here is another major takeaway.

God wanted to disabuse the Hebrews of an erroneous notion, a vile one at that. The people should not
infer or believe that Torah truths are a by-product of man’s intellect or rationale. Certainly not. The
guiding force and authority behind the divine commandments are, well, the Divine, God the source.

The Creator desires – and commands – man to emulate Him. Biblical values are God driven. He wants
Jews to walk in His ways, cleaving unto Him. As for man, the ultimate aim to strive toward piety and
wholesomeness, should not be portrayed as a philosophical pursuit, or an exercise in any other
academic study.

Abravanel clarifies precisely what is meant by our verse: “You shall be holy, for I your God Almighty am
holy.”Though the earlier chapter cautioned Jews to stay clear of sexual mischief, holiness is predicated
on more than moderation of sex. Holiness means moderation, as per the Torah’s ethos. Period.

Jews strive to regulate all manners of life, sanctifying it to the fullest. They may enjoy spousal intimacy,
but not overdo it. It’s fine to enjoy food and drink, but not overdo it. The same goes for all pleasures. A
gluttonous lifestyle is an anathema to holiness. “You shall be holy” encapsulates a mindset, a way of life.

Precede with caution, might be the operative catch-phrase, when we speak of physical pleasures.
Notwithstanding, ascetism and other radical philosophies that stress, and are obsessed with, self-
flagellation sorely miss the point; they have no place in Judaism.

For Abravanel, “You shall be holy, for I your God Almighty am holy” guides Jews, a lodestar. The Maker is
completely apart from things physical. How apt for a servant to draw inspiration and guidance from his
master! Biblical values may be viewed from that prism.

Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. Arguably, Leviticus 20, parasha Kedoshim, speaks about one of the Torah’s most vicious and hateful
crimes imaginable – the slaying of babies in the name of religion. Indeed, this insidious and
reprehensible practice to Molech unmasks the grotesque face of idolatry.

“And God spoke unto Moses saying: Moreover, you shall say to the
Children of Israel. Whosoever he be of the Children of Israel or of the
strangers that sojourn in Israel, that gives of his seed unto Molech, he
shall surely be put to death. The people of the land shall pelt him with
stones.”

Unequivocally, the God of Israel will have no part of it. Capital punishment fits the egregious crime: he
“that gives of his seed unto Molech, he shall surely be put to death.”

Abravanel discusses the very nature of Biblical infanticide, a ghoulishly, graphic discussion at that. See
Abravanel’s World. What was the horrendous rite, and why would a father even remotely consider
harming a child, let alone delivering a healthy and beautiful baby to a monstrous child eater?

For starters, Abravanel dismisses some classical Biblical commentators who attempt to play down the
enormity of Molech madness, let us label it. If it was as innocuous as some Bible expounders posit
(priests approached a fire, baby in tote, before returning it to dad’s open arms), the Torah would not
have come down so hard on the perpetrators.

Bible students, Abravanel insists, will find answers in the words of the prophet Jeremiah, chapter 7.
“And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their
sons and their daughters in the fire, which I commanded not. Neither came it into My mind.” Jeremiah
writes explicitly; Molech meant death by fire. Deafening drumming, too, played a part in serving
Molech. It drowned out an infant’s bloodcurdling cries for its mother and father to come help.

Readers should not put forth that the Torah’s prohibition of Molech madness differs from the idolatrous
practices to which Jeremiah refers. Abravanel brings support from Kings (2:23): “And he defiled Tophet,
which is in the valley of the son of Hinnom, that no man might make his son or his daughter to pass
through the fire to Molech.”Clearly, the valley of the son of Hinnom witnessed man’s basest behavior.
For Abravanel, the ceremonial murders followed a precise protocol, featuring pathological priests.

What drove a father to psychosis? Why columns of fire? To answer the second question first, Abravanel
believes that Molech was a form of sun worship, the so-called “king” (in Hebrew ‘melech’). The ancients,
especially the Egyptians, feared the great ball of fire, deifying it, for it “rules” (in Hebrew ‘molech’) the
stars. At root, they were mesmerized and enamored by fire, one of the four basic elements.

But what brought a father to go off the deep end, erasing every line of nature and norm? In a word, it
was sheer delusion. Consider the man who has many sons and daughters. He believed that by sacrificing
one child to the sun-king, he could protect his remaining offspring. To be facetious, of course, this fair-
minded and courteous child devouring god curtailed its appetite at one infant per family, sparing and
shielding the child’s surviving siblings.

The Torah sought to stamp out such lunacy and misguidedness, and hence issued the strongest
deterrent possible: He “that gives of his seed unto Molech, he shall surely be put to death. The people of
the land shall pelt him with stones.”

Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. Leviticus 15, parasha Metzora, discusses certain oozing conditions that afflict man, resulting in his
spiritual defilement. (When the Temple stood, these conditions had even more practical ramifications.)
Abravanel understood that this topic would tend to confuse Bible students, and so he prefaces his verse-
by-verse commentary with basic remarks that will hold readers in good stead.

“And God spoke unto Moses and to Aaron saying: Speak unto the
Children of Israel and say unto them. When any man has an issue out of
his flesh, his issue is [spiritually] unclean.”

See Abravanel’s World for the entire introduction to the perplexing subject matter at hand. Indeed, the
verses discussing bodily secretions or fluids need context, as they are not a result of medical illnesses.
Our chapter also lays out the remedies for those individuals experiencing oozing or to use Torah
parlance – “an issue out of his flesh.”

Abravanel begins his preface by citing ancient medical and science books. Doctors and anatomists, he
writes, identify three stages in man’s digestive tract. The first one is his stomach, where food processing
initiates the breakdown of food. Concentrated nutrients next travel to the liver, veins, and arteries,
where they are absorbed and assimilated. Waste material and excess food intake get eliminated through
the intestines and colon, after having passed through the liver. Some waste passes through the urinary
tract. Clearly, Abravanel continues, at that late stage of digestion, no nutritional value remains from the
food originally ingested. Because it holds no value, it does not and cannot remain in a man’s body.

As a testament to God’s natural, human processes, Jewish law does not deem man’s waste product an
object that causes or triggers defilement. Obviously enough, man cannot live without regularly relieving
himself of these unwanted waste products. Thus, after a man goes to the bathroom, he need only wash
his hands and make a blessing.

When the Temple stood and the priests officiated in the holy compound, they would, of course,
throughout the day, relieve themselves. When they did, they did not become spiritually defiled, for the
reasons we have been discussing. Hence, after washing up, they continued with their service, without
having to wait until sunset, or any other remedial measures discussed in our chapter.

Until now, Abravanel only began to introduce what our chapter is NOT discussing. But what is the root
cause of the oozing about which the Torah speaks? Why are there negative connotations to man
experiencing “an issue out of his flesh?”

In a nutshell, oozing bespeaks moral misconduct. It is man’s exaggerated sexual activity, more than
anything else, that triggers spiritual defilement – a badge of shame for turpitude. To be sure, the Torah
is not taking issue with kosher spousal intimacy. It does, though, unequivocally call for curbing senseless,
animal exuberance.