Zev Bar Eitan

Parashat Tzav, First Aliyah, based on Abravanel’s World of Torahby Zev Bar Eitan

Bible Studies with Don Isaac Abarbanel and the Ramban. Sacrifices in the Tabernacle: Sin offerings, guilt
offerings, and peace offerings. Abarbanel asks: Does God even want sacrifices? What does the Torah’s
sequence of the offerings teach about God?

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

Don Isaac Abarbanel asks what appears to be a question of style, better of an inconsistency of style.
Regarding the sequence of the Tabernacle’s sacrifices, he makes a simple observation. Earlier in
Leviticus, where the subject of offerings is broached, the section pertaining to peace offerings is
followed by sin offerings, and then guilt offerings. Yet, here in our section, verses begin with sin and guilt
offerings prior to moving on to peace offerings. Why?

Here is Abarbanel’s answer. Early in Leviticus, God says to Moshe: “Speak to the Children of Israel.” That
section discusses the divine commandment to bring sacrifices. And the Hebrews complied, bringing their
offerings. But here something else is going on. “Command Aaron and his sons saying…”

Here the verses focus on practice, meaning the emphasis rests on the men who will actually do or carry
out Tabernacle service. Performers or agents of execution were the priests. Some sacrifices had been
the domain of the high priest, while other types fell to rank-and-file priests. Hence, “Command Aaron
and his sons saying…”

At the lead were verses concerning burnt offerings, owing to its most lofty status. Of all the varied types
of offerings, these are the Creator’s most beloved. That explains why Leviticus begins with verses
discussing burnt offerings. Top of the top. We may view it as if the Maker extends a wish or a hope. How
wonderful it would be if Hebrews only brought this altruistic type! Indeed, it is God’s prayer that Jews
would not sin and thus not need to bring either sin or guilt offerings, as they imply misdoing.

In contrast, we find the earlier section that discusses peace offering before sin and guilt sacrifices, as
opposed to our section, whose order is flipped (first sin and guilt and then peace offerings). The
Ramban, a classic Bible commentator responds as follows. In the Temple times, all sacrifices fell into one
of two broad categories: most holy and ordinary holy offerings. In the sacrifice pyramid, per se, the most
holy were the burnt, sin, and guilt offerings. Underneath them were peace offerings.

But there is more to the various offering types than what meets the eye. Abravanel explains. In the
beginning of Leviticus, we find this sequence: burnt offerings, gift offerings, peace offerings, with sin
(and guilt) offerings trailing last. This order bespeaks God’s traits, always putting the right foot forward,
in a manner of speaking. Except for sin/guilt sacrifices, all other offerings highlight the positive. This
reflects the Maker’s preference; He desires idealistic folks who bring gifts to the Temple out of love and
for good occasions, good cheer.

Put differently, whenever God is faced with two options – positive and negative – He naturally favors the
positive and good. Consequently, the order of sacrifices begins with altruistic and favorable ones. They
are the goodwill offerings (burnt, gift, and peace). They exude love and idealism. Next is the sin offering,
an obligatory sacrifice suggesting remedying a wrong. Fear of God as a motivator places a distant second
place to those ushered in with affection.

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