Parsha Tzav: Day #3 (Leviticus 7:11-38) (Study Notes)
Leviticus 7:11-38
Parsha Tzav: Day #3
Study Notes
(Leviticus 7:11-15) Discusses the Ritual of the Well-Being Offering
This section provides additional information to lessons we learned for Leviticus chapter 3.
(Leviticus 7:12)
The Well-Being offering is a “Thanksgiving Offering of Well-Being". This offering is to be:
Of the herd: an Ox (male or female)
OR Of the flock: a Sheep (male or female)
OR Of the flock: a Goat (male or female).
(Leviticus 7:12)
A meal offering is to accompany the animal offering:
Of Unleavened cakes with oil mixed in as a Baked Meal Offering
Of Unleavened wafers with oil spread on top
AND Of Cakes with oil mixed in AND well-soaked.
We must note that the preparation of these meal offerings is much like the Anointment Meal Offering of the priests, which we learned about in our day 2 study of Parsha Tzav. Soaking the meal offering means the cake-like parts of the offering become like a sponge and hold the excess oil.
When turned to smoke with the sin offering of the poorest of the poor, the excess oil contributes the necessary fat for the sin offering of the poorest of the poor to be accepted for total expiation and forgiveness of sin.
Here we learn that it is the contribution of a common Jew that becomes like the priests’ offering, providing help to his fellow Jew by way of his oil contribution. We see this pattern of Jew helping Jew (even if we are unaware of the help or contribution). It is the hidden hand of Hashem that provides compassion and mercy even if His people do not have the exact intention in their hearts of providing such help.
(Leviticus 7:13)
Along with the above three types of meal offerings, LEAVENED cakes or bread are to accompany the Thanksgiving and Well-Being Offering.
The offering of BOTH unleavened and leavened meal offerings distinguish the well-being offering from all other types of offerings. The only other time we read about leavened bread being offered is on the Holy Day of Shavuot.
The Shavuot Offering is of two loaves, baked from the first fruits of the harvest as a Thanksgiving offering to Hashem for providing the produce of the field.
(Leviticus 7:14)
We read that from the above meal offerings, one of every kind of Meal Offering is to be offered to Hashem as a gift:
1 Unleavened cake with oil mixed in.
1 unleavened wafer with oil brushed on top.
1 cake with oil mixed in and well soaked with oil poured on top (i.e. a griddle cake).
1 leavened cake.
Though this gift is a “gift to Hashem,” the offering actually goes to the priest who “dashes the blood of the offering of the well-being" (animal sacrifice).
This fact confirms what we learned last lesson: the priests are made like Hashem to the Jewish congregation—they are NOT G-d, but they are the ministers of His will here on earth. (Like Moshe is sent to be “G-d to Pharoah” so the Exodus could occur after Pesach.)
(Leviticus 7:15)
We learn the flesh of the well-being offering is to be eaten the day that it is offered—None is to be left until morning. Leviticus chapter 3 does not tell us what is to be done with the remainder of the offering. Here in Leviticus 7, Hashem provides the details.
Here in chapter 7, we learn that the remainder of the well-being offering goes to the priest who slaughtered the sacrifice on behalf of the one who brings the offering. The command that none of the flesh should be left until morning hearkens to the Pesach offering. These details provide a clue that, indeed, the Pesach has nothing to do with expiation of sin. Rather, the Pesach has everything to do with the well-being, peace, and freedom of the Jews—thus, it is offered like a Thanksgiving offering, not a sin offering.
(Leviticus 7:16-18) Discusses the Votive or Free-Will Offering
This type of offering, as the name hints to, is not brought for any specific reason. It is not brought for sin, nor is it brought as a Thanksgiving offering. It is like the free-will offering of gold, silver, fabrics, and other materials brought by the Jewish congregation for the building of the Tent of Meeting (see Exodus).
(Leviticus 7:17)
The Free-Will Offering is also to be eaten on the day that it is offered, with none remaining until morning. What is left over, however, can be eaten the following day. If any of the offering remains on the third day, the remainder is to be burned up and “consumed in the fire.”
This detail hearkens to the manna gathered while the Israelites were in the wilderness. Every Shabbat, our ancestors were commanded to gather two days' worth of manna on Friday to consume on Friday and on Shabbat. The amount gathered was miraculously never too much nor never too little. But, we learn that with manna, when excess was gathered, it would turn fowl and not be able to be eaten—it meant too much was gathered and perhaps gathered in a way that was against Torah.
(Leviticus 7:18)
We learn that any flesh that is eaten of the Free Will offering on the third day or later makes the ENTIRE free-will offering null and void. Instead of being accepted as an offering for blessing, the entire free-will offering becomes:
“Offensive”
AND makes the person who brought the offering guilty of sin. Here, the sins of the priests affect the people of the congregation in a negative manner. Their sins cause the blessing of the one bringing the offering to turn into a curse.
(Leviticus 7:19)
We learn that any flesh that remains from an offering becomes unclean if it touches anything unclean and thus, the flesh of the offering shall not be eaten. This teaches us that uncleanness is transferrable. We also learn that such unclean flesh must be consumed by fire and that only a priest who is clean can eat the flesh of the sacrifices.
Meaning: prior to partaking in Teruma, the priest must wash with water and change his clothes so that he will become clean when the new day starts at nightfall. This is one of the main talking points in the debates surrounding when the acceptable time to say Shema is in the evening.
(Leviticus 7:20)
This verse discusses what is to occur if or when an “unclean” person eats the flesh from the sacrifice. We know from previous lessons that the only people who are to eat the flesh of the sacrifices are the males of the line of Aaron. Thus, the “unclean person” refers either to
an unclean priest or
someone outside of the priesthood.
We learn that if the unclean person eats the flesh of the sacrifice, he will be cut off from “his kin”. This consequence is repeated in Leviticus 7:22. The repetition emphasizes the severity of the eating of the Holy sacrifices when a person is in a state of uncleanness.
(Leviticus 7:23)
This verse reiterates the command that the Israelite people are NOT to eat the fat of an ox, sheep, or a goat that has been offered as a sacrifice. The fat of these offerings is to be entirely removed and turned to smoke on the altar. The fat mentioned is speaking of the “hard, course, suet” of the well-being offering.
(Leviticus 7:24) BUT: if an animal dies (of natural causes) or is killed by a wild animal and, therefore, has not been offered as a sacrifice or offering:
The fat may be used for any purpose EXCEPT the fat may not be eaten.
So, we learn here that just like blood, fat too is sacred to Hashem. Even when not of a holy offering or sacrifice, He still commands that the suet of the animal is not eaten, just as Hashem commands that no blood shall be eaten (Genesis 9).
(Leviticus 7:25)
Anyone who eats the fat of the offerings will be cut off.
The fat is to be burned and entirely turned to smoke for the expiation and forgiveness of sin. If a portion of the fat is eaten instead of turned to smoke, then a portion of sin remains unatoned for, and full expiation is not granted.
For well-being offerings, the fat is burned so that the fat (i.e. sustenance) of the Israelites will not be burned up. Thus, eating the suet of the offerings is like the “wicked shepherds” discussed in Ezekiel 34 who devour the flesh and fat of the poor and weak of the flock—i.e. those who do not have any excess fat to give.
The shepherds, we are told, feast of the flesh of the flock—making themselves fat while the flock dies or flees them to spare their own lives. These wicked shepherds, like those who eat the fat of the offerings (here discussed in Leviticus 7) will be cut off. When Hashem comes, He will gather all of the abused, neglected, and rejected sheep, and He will tenderly care for ALL of His sheep, as The Only Good Shepherd.
(Leviticus 7:26-27)
These verses reiterate the command not to eat blood.
We learn that anyone who eats blood will be cut off from the Jewish congregation. This command is important to Hashem—He reiterates it repeatedly, even prior to the official giving of Torah. This repetition magnifies the importance and sanctity of life in Hashem’s eyes. For, Hashem tells us that the life of a creature is in its blood. Therefore, eating any blood is tantamount to murder.
(Leviticus 7:28-34) This section gives us additional information about the Well-Being Offering:
(Leviticus 7:28-29)
The Israelite who brings the offering must present the offering with his own hands. He must present the offering to the LORD. The Israelite who brings the offering of well-being must present the fat with the breast of his animal offering.
The breast of the offering will be an Elevation Offering
The Israelite is to elevate the breast before Hashem. After the Israelite presents the fat with the breast, the priest is to then turn the fat into smoke on the altar.
The fact that the individual Jew is to personally bring his own offering and present his own offering to Hashem indicates the importance of accountability and of the intimate relationship between Hashem and each of His children individually. Just as it is only proper for us to pray to Hashem, so too, it is only proper that Hashem accepts an offering directly from the individual who brings the offering alone. This system of accountability ensures that each individual takes ownership of (and gets credit for) his or her own offerings SO THAT we can receive proper blessing, benefit, forgiveness, and expiation.
As we have learned previously, this system of accountability is best seen in the laying of hands by the one who brings the offering atop the animal offering’s head. This action indicates that the one bringing the offering says, “this is mine, and I give it to you, Hashem.” If the offering is for sin, the action also signifies, “This is mine, the sin is also mine for which this animal is giving its life.”
We then learn that after the individual performs their necessary requirements, then the priest takes over and performs his priestly duties:
The priest slaughters the animal
The priest places the fat of the animal on the altar, where the fat will be turned to smoke by the fire.
(Leviticus 7:32)
We learn the Right Thigh of the Well-Being offering is presented as a gift to Hashem. Again, though it is a gift to Hashem, the right thigh actually goes to the priest who slaughtered and offered the fat of the animal.
The right thigh hearkens to Jacob’s right hip, which was permanently disabled after he wrestled with Hashem and man prior to meeting his brother Esau after fleeing from Laban. For this wrestling, Jacob was given the new name Israel. It is because of Jacob’s hip that Jews do not eat the ligaments of the right hip of any animal to this day. Hence, the thigh is offered and given as food for the priests, instead of the hip. The Right Thigh is the portion of flesh that is given to the priest who offers the blood and fat of the well-being offering on behalf of the Jew who brought the well-being offering.
The Breast, which we learned previously is offered as the Elevation Offering. This breast ALSO goes to the priest who offered the blood and fat of the well-being offering on behalf of the individual Jew.
(Leviticus 7:34) This verse tells us that both the Right Thigh and the Breast are “gifts” to Aaron and his sons
“FOR ALL TIME”.
This provides us hope for the restoration of the animal sacrifices when the third temple is built. These gifts come from sacrifices that are NOT due to sin, guilt, nor transgression. They are for purely good thanksgiving and well-being praises. Thus, as stated in a previous study, the sacrificial system that will be in place for all eternity will continue if for no other reason than to perform well-being and thanksgiving offerings to Hashem perpetually.
(Leviticus 7:36)
Leviticus 7:36 Provides the detail that the eternal gifts of the right thigh and the breast are the “due from the Israelites for all eternity”. The priests again, are the stand in for Hashem. So, by giving the right thigh, it is as if Hashem is taking the right hip back.
MEANING: the wrestling with Him will finally be over when the third temple comes, moshiach ben David sits on the earthly throne, and eternal shalom spreads globally.
In giving the breast, too it is as if Hashem takes the breast back
MEANING: the heart (which sits inside the breast/chest) of every Jew will fully belong to Hashem eternally when the messianic age arrives. This is the promise of Ezekiel 36—Hashem promises to give a new heart to every Jew that will be able to know Him and His commandments in such a way that we will just know and willingly do. Like the free-will offering, our lives will be aligned with Hashem 100% through the heart that we freely give to Him.
(Leviticus 7:38)
The animals that, at first, would be used as sacrifices “in the wilderness of Sinai,” are those that came from Egypt.
Remember Moshe’s demand to Pharoah that Pharoah let the animals go along with the Hebrews because the Hebrews would need animals for sacrifice to Hashem once they reached the wilderness, but they would not know which would be needed until they got there. These verse also references Leviticus 7:35-36: The priests were not anointed until after they too left Egypt and Moshe received the Laws at Mount Sinai.
In our next daily portion, we learn about the consecration of the Tent of Meeting and the Priests.
Am Yisrael Chai!
Kimberly Davis