Day#3: Leviticus 22:17-33 (Study Notes)
Parsha: Emor
Day#3: Leviticus 22:17-33 (Study Notes)
After giving commandments to the priests, HaKadosh Baruch Hu moves back to conversing with the general public, though the commandments are relayed through Moshe Rabbeinu. We will see here that there is a clear message that there is one law for the native-born Israelite and the ger who convert to Judaism and join the Jewish Israelite flock. This oneness of law illuminates the oneness of HaKadosh Baruch Hu, the oneness of His Torah, and therefore the oneness of His flock.
(Leviticus 22:17-20)
We learn that when an Israelite OR a ger in Israel presents a burnt offering as a votive or free-will offering, we must offer it in a manner that will allow the offering to be accepted and counted in our (the one who brings offerings) favor.
We have previously studied these types of offerings, which are discussed in detail in Leviticus 1 (burnt offerings) and Leviticus 7:16-18 (votive or free-will offerings). Remember, these offerings are different from well-being and thanksgiving burnt offerings. In order for a free-will or votive offering to be accepted, the offering must be:
Male
Without blemish
From the cattle, sheep, or goats
Without defect—just as the priest who offers the sacrifice cannot have a defect, neither can the animal have a defect. Note, the prohibition against defects is listed separately from the prohibition against blemishes.
In our previous studies, we learned that the priestly portion of these offerings must be eaten on the first or second day. Any flesh that is left uneaten on the third day must be consumed by fire.
(Leviticus 22:21)
Furthermore, when offering a burnt offering for a well-being offering for a vow or as a free-will offering the rules are similar, but not exactly the same. We learned the differences in our studies of Leviticus 3, Leviticus 7:11-15, Leviticus 7:28-36.
Here, HaKadosh Baruch Hu communicates what will make a well-being offering acceptable to Him. The animal must be:
Without blemish
Without defect.
Then HaKadosh Baruch Hu through Moshe Rabbeinu relays the specific disqualifying defects. The offering:
Cannot be blind
Cannot be maimed
Cannot have a wen, which is “an abnormal growth or a cyst protruding from a surface especially of the skin.” (“Wen.” Merriam-Webster.com Dictionary, Merriam-Webster, https://www.merriam-webster.com/dictionary/wen. Accessed 29 Apr. 2026.)
Cannot have a boil-scar
Cannot have scurvy.
Just as these types of defects disqualify a Priest from offering such a sacrifice, the same defects disqualify the sacrifice/offering itself when found in the animal. These lists of prohibitions make clear what is and is not acceptable to HaKadosh Baruch Hu as a sacrifice.
Other religions make it well known that their sacrifices are offered with deep wounds and are mutilated and maimed beyond recognition.
These two descriptions alone disqualify such a sacrifice to our Holy God, HaKadosh Baruch Hu.
Though the claim is that the sacrifice of other religions is offered to our God in fulfillment of our Torah, we see here clearly the blatant lie—not only does such a defect-laden sacrifice not fulfill our Torah, such a sacrifice breaks our Torah. Breaking Torah does not lead to redemption nor forgiveness of sin. Rather, transgressions add curses and punishments, especially when they are on the scale of profaning the holy sacrifice of HaKadosh Baruch Hu in such a blatant manner.
(Leviticus 22:23)
There is one exception that HaKadosh Baruch Hu leaves room for with regards to defects in our offerings. Hashem says if an ox or a sheep is being offered as a free-will offering, HaKadosh Baruch Hu will still accept the offering even if the animal has a limb extended or a limb contracted (I.e. if the offering has a longer or shorter limb). If the offering is brought as a vow offering, the offering will NOT be accepted with such a defect.
If we recall from our previous studies, the ox is brought mainly as a well-being offering. Some translations say a well-being is the same as a free-will offering, but this is not always the case. Free-will offerings have been mentioned as coming for no specific reason—they are brought as a gift to HaKadosh Baruch Hu for a gifts sake. These types of offerings can come from animals that are slaughtered by a layperson outside of the temple grounds when they (correctly) bring the offering to the place of sacrifice (as was commanded in the Parsha last week).
(Leviticus 22:24)
Furthermore, just as with the priests who offer the sacrifices, the sacrifices themselves cannot have the defect of crushed testes. Additionally, HaKadosh Baruch Hu communicates that neither can the testes be bruised, crushed, or torn out. Meaning, the male animal cannot be castrated.
As we mentioned with the priests who have this particular defect, HaKadosh Baruch Hu does not give the particular reason why this defect is prohibited. But, when we consider that with no testes or malfunctioning testes, there is no, or less, testosterone produced the reason for the prohibition becomes clearer. Testosterone is the steroid hormone that produces overtly masculine characteristics. While females also have testosterone, our bodies produce it to a lesser degree.
Without testosterone, perhaps in Hashem’s eyes, the male is less male, or is (in a sense) putting on female clothing—or at least not the full clothing of a male. Meaning the animal or priest must be fully male to fully fulfill the requirements of male animal that is required in order for the animal to be accepted for specific sacrifices.
(Leviticus 22:25)
HaKadosh Baruch Hu communicates clearly that He has one law for all mankind by telling us that animals with any of the above defects cannot be accepted from foreigners. Since this is true, then we can know with certainty that any religion that claims to offer a sacrifice with any of the above listed blemishes or defects is not the religion for us, especially if said sacrifice is supposedly offered to our God, the LORD, if fulfillment of our Torah.
We must be clear, the word for foreigner used in this verse is not ger.
Meaning HaKadosh Baruch Hu is not talking to converted Jews in this passage. He is truly talking to foreigners—people well outside of Israel and Judaism. He communicates clearly that for the global community, any sacrifice with any defect is not acceptable.
With such a statement, Hashem establishes the truth that He is the One True G-d, with all Authority—truly the King of all kings, and LORD of all lords. There is none like nor beside the G-d of us Jews!
(Leviticus 22:26)
Just as with male human children, when a male ox, sheep, or goat is born, it must stay with its mother for 7 days. On the 8th day, however, the male animal will be acceptable for sacrifice, but it is not circumcised, as a male Jewish child is.
(Leviticus 22:28)
Furthermore, HaKadosh Baruch Hu communicates that a parent and baby animal cannot be sacrificed on the same day. Elsewhere, it is also forbidden to boil a kid in its mother’s milk.
(Leviticus 22:29)
In order for Thanksgiving offerings to be accepted, the meat of the “gift” portion must be eaten on the same day. None is allowed to be left until morning. This commandment is a repeat of those given in (Leviticus 7:12-15).
(Leviticus 22:31-33)
This daily section ends with another repeated commandment communicated by HaKadosh Baruch Hu to His kedoshim. The repeat command: to keep the laws of HaKadosh Baruch Hu BECAUSE
He is LORD
We shall not profane His holy name.
And SO THAT
3. HaKadosh Baruch Hu can be sanctified amid the Israelites.
HaKadosh Baruch Hu also communicates that we, His chosen and beloved Jewish people are to keep His mitzvot BECAUSE
He sanctifies us.
He brought us out of Egypt to be our God.
He is the LORD.
Thus, keeping the laws of Hashem distinguishes the beloved Jewish people from the rest of the world, especially lands like Mitzrayim.
We stated in our studies last week that most of Hashem’s Torah actually works to correct the injustices done to the Hebrews in Mitzrayim—our positive commandments are things which Mitzrayim did not do, so we must correct the wrongs in the world by doing them. Conversely, our negative commandments are things which Mitzrayim did do, so they are things we must not do in order to correct the wrongs created in the world.
If you have ever studied the judicial systems of other religions or other societies, you’ll notice that many of their laws focus on death. Not so with Judaism. Yes, there are cases that require death as the punishment for severe crimes. But overall the Jewish code of law focuses on Life—indeed, the Torah is called the “Tree of Life,” and we are promised that by keeping mitzvot, we choose life and therefore we will live.
This focus on life is rooted in love, doing good, and correcting injustice—we are called to separate from evil and turn instead to HaKadosh Baruch Hu. In so doing, we acknowledge HaKadosh Baruch Hu as our One True God, who brought us out of the evil and dark systems of Mitzrayim’s abusive slavery. By keeping mitzvot, we communicate back to Hashem, “I love you and I promise to keep my marriage vows.”
Though we may mess up, HaKadosh Baruch Hu knows our heart. He remembers too that we are only dust. So, when we are humble enough to perform teshuvah, He is Holy enough to extend forgiveness and mercy in love.
As we grow, we gain strength to push Mitzrayim further and further in the rear view. When the journey feels long, known you do not travel alone—even when everyone else turns their back, HaKadosh Baruch Hu is right by your side.
Trust Him. He will not let you stumble without also providing you with the strength to dust yourself off, smooth out your soul, and carry on in a manner that’s a bit more refined than before. Never perfect, but always growing into the soul you were made to be.
Am Yisrael Chai!
Kimberly Davis