Warning: The truths contained in the following teaching are not for the faint of heart, or the lukewarm! You can be sure that haSatan (the adversary) will do all he can to keep you from understanding and applying the concepts and truths contained herein, but it is our prayer that every one who receives these notes will carefully consider and apply the contents to their lives.

1. Introduction
2. Preliminary Information
   1. The Importance of Context
   2. Korban (Offering or Sacrifice)
   3. S'michat Yadayim (The Laying on of the Hands)
   4. Reshit D'var Mashiach (The Foundational Principles of Messiah)
3. The Purpose of the This Study
   1. The Korbanot - Relationship Management
   2. Leviticus Chapters 1 - 5: The Gospel According to Moses
   3. The Korbanot - The System, Pattern, and Process
   4. The Korbanot - Now Only in Messiah
4. The Korban Olah
   1. The Source Text
   2. Important Terms
   3. The Missing "Process" Elements
   4. The Korban Olah's Position in "The Process"
   5. The Essential Korban Olah
   6. The Essential Elements of the Korban Olah
   7. The Korban Olah, Fulfilled in Messiah
   8. Other Examples of the Korban Olah
   9. The Korban Olah in Action
5. The Korban Minchah
   1. The Source Text
   2. Important Terms
   3. The Missing "Process" Elements
   4. The Korban Minchah's Position in "The Process"
   5. The Essential Korban Minchah
   6. The Essential Elements of the Korban Minchah
   7. The Preparation of the Korban Minchah
   8. Meditating on the Melach haB'rit (Salt of the Covenant)
   9. The Korban Minchah, Fulfilled in Messiah
6. The Zevach Shelamim
   1. The Source Texts
   2. Important Terms
   3. The Missing "Process" Elements
   4. The Zevach Shelamim's Position in "The Process"
   5. The Preparation of the Zevach Shelamim
   6. The Essential Zevach Shelamim
7. The Chatat
   1. The Source Texts
   2. Important Terms
   3. The Missing "Process" Elements
   4. The Essential Chatat
   5. The Chatat's Position in "The Process"
   6. The Preparation of the Chatat
   7. The Chatat, Fulfilled in Messiah
8. The Asham
   1. The Source Texts
   2. Important Terms
   3. The Missing "Process" Elements
   4. The Essential Asham
   5. The Asham's Position in "The Process"
   6. The Preparation of the Asham
   7. A Special Asham — Korban Oleh vYoreid (The Rising and Falling Offering)
   8. Important Considerations
   9. Applications of Interest
   10. The Asham, Fulfilled in Messiah

...Messiah came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Messiah, who through the eternal Spirit offered Himself without spot to G_d, cleanse your conscience from deeds resulting in death [separation from the Divine] to serve the living G_d? (Heb 9:11-14, emendations added)

(See note 1)

We have been taught, and it is true, that, when Messiah laid down on that wood, and yielded up His life, suspended between Heaven and Earth, He "fulfilled" all of the offerings in the temple. In other words, the temple offerings "pre-figured" the offering made, on our behalf, by our Messiah King.

The understanding, that all of the temple offerings are fulfilled in "the cross" (Messiah's offering), gives rise to several questions:

• Specifically, "what" was fulfilled?
   
• "How" was it fulfilled?
   
• What does the cross then mean to, and for, me?

In order to discover what the cross means to, and for us, we must discover what the temple offerings meant to, and for, us.

During this series, we shall address these questions, albeit at a rather elementary level. This is because each of the offerings we will examine are worthy of a series of their own. However, those series will come later, at a 300 level of study. For now, we shall look at the system of offerings, and we will look at each of the offerings provided for by that system. We shall look closely enough to obtain a functional grasp of those offerings, and hence, an understanding of how to apply them to our lives today.

In order to facilitate our understanding of the temple offerings, and Messiah's role in them, one should study and assimilate the teachings in the prerequisite series, Messiah 101 - The Foundational Principles of Messiah, which is a study of the principles listed in Hebrews 5:12-6:3. The study at hand is intended as a 200 level study, an amplification of the Messiah 101 topic, The Laying on of Hands (S'michat Yadayim). This is a similar idea to that shown in the first two chapters of Scripture, where Genesis 2 elaborates on the creation of man in Genesis 1.

We will begin by a brief review of the effective essentials of the preceding series, as well as the specific topic we will amplify here.

II-A. The Importance of Context

The Scriptures, from cover to cover, are written by divinely inspired Jewish men, and are our Creator's verbatim communication to us. To correctly interpret, and understand, the Scriptures, one must examine them from a Jewish context and mind set. Much has been lost, through the centuries, due to the failure to do so. We will attempt a bit of restoration here.

II-B. Korban (Offering or Sacrifice)

korban ( ), usually translated "offering," or "sacrifice," but which actually means "that which has been brought near"

Therefore if you bring your offering to the altar, and there remember that your brother has something against you, leave your offering there before the altar, and go your way. First be reconciled to your brother, and then come and make your offering. (Matt 5:23,24, emphasis added)

He said to them, "{All too} well you reject the commandment of G_d, that you may keep your tradition. For Moshe said, 'Honor your father and your mother;' and, 'He who curses father or mother, let him be put to death.' But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me {is} korban (that is, a gift {to G_d}),"' then you no longer let him do anything for his father or his mother, making the word of G_d of no effect through your tradition which you have handed down. And many such things you do." (Mk 7:9-13, emphasis and emendation added)

root : The original sense is to "approach" or "bring {near}"

l'hakriv korban ( ), literally meaning, "to bring the sacrifice near." This phrase communicates, quite well, the concept of sacrifice, as it was performed in the ancient temple. The word sacrifice, itself, derives from the Latin, sacer (holy) + facere (to make). A korban is essentially, that which has been made holy by having been brought into G_d's presence in the sanctuary.

II-C. S'michat Yadayim (The Laying on of the Hands)

s'michát yadáyim ( ), literally meaning "leaning the hands upon," from samách ( ), meaning "to lean upon," "lie hard," or "establish"; yad ( ), meaning "{open} hand," with suffix, ...ayim ( ), meaning "a pair." In the context of this study, to lay one's hands upon someone or some thing, is to effectively transfer one's weight to what is leaned upon. Halachah (Jewish interpretation and application of law), requires one performing the rite of s'michah, to lean on the object (person or animal) with both hands, with all of his force. One no longer supports himself, but is reliant upon a new or other support.

Essentially, the act of s'michát yadáyim symbolizes a transference from the one performing the leaning, to the subject leaned upon. In formal settings, as seen in the Scriptures, what is transferred is "identity." What this means is that the one leaning is identifying with the one being leaned upon. Likewise, the one being leaned upon is identifying with the one leaning.

Once the identification has been accomplished, dealing with one of the parties is to deal with the other, and vice-versa. The relationship so established is very similar to the power of attorney, bestowed at law. Depending upon the relationship established, and the scope of the authority granted, one party is the "agent" of the other. In the context of Scripture, and our relationship with Messiah, the relationship is one of "mutual" agency.

I have been crucified with Messiah; it is no longer I who live, but Messiah lives in me; and the life which I now live in the flesh I live by faith in the Son of G_d, who loved me and gave Himself for me. (Gal 2:20, emendation added)

As we shall see, the concept of s'michat yadayim is the key that unlocks the meanings of the temple offerings, showing them as gifts given by the Holy One, rather than gifts given to Him.

II-D. Reshit D'var Mashiach (The Foundational Principles of Messiah)

The following lists the foundational principles, the understanding of which are required to adequately grasp the concepts symbolized by the various korbanot (offerings) we will examine in this series:

1. T'shuvah Mima'asei Mavet (Repentance from Deeds that Lead to Death)
   
   Our Creator is perfect and holy. This holiness is His primary characteristic and cannot be violated, contaminated, or compromised. That which is not holy, and not perfect, cannot abide the intimate presence of the Holy One. Since His holiness cannot be violated, any potential source of contamination that enters His presence is simply consumed in the fire of that inviolate holiness.
   
   It is not possible for a self-aware, intelligent entity, possessing free will, but lacking omniscience, to fail to make the occasional imperfect choice. This results in the loss of perfection and holiness, regardless of magnitude. The Holy One knew this and designed a system, whereby perfection and holiness could be restored to those He created to love.
   
   A very common way to forfeit perfection and holiness is by failing to recognize that our Creator endowed us with drives and desires that should only be satisfied within His specified boundaries. When we take matters into our own hands, we embark on a journey away from Him, and set events and consequences in motion that could eternally separate us from Him. We must come to terms with the truth, and agree with the Holy One, that our ways are not His ways, and that our ways have separated us from Him. We must then purpose to turn around and return to Him.


2. Emunah b'El_him (Faith Toward G_d)
   
   Turning away from our own ways requires, by definition, a turning toward different ways, the ways prescribed by our loving Creator. This involves walking with Him, and learning what His ways are, as well as how to live in accordance with them.


3. Torat haT'vilot (Instruction About Ceremonial Immersions)
   
   Ritual immersion is a ceremony, that, in general, symbolizes the transition from one state of being, or relationship, to another. For our purposes, ceremonial immersion marks a transition in the sands of time, where living our lives our way gives way to a newness of life, as we walk in the ways of our Creator.

   ...[D]o you not know that as many of us as were immersed into Messiah Y'Shua were immersed into His death? Therefore we were buried with Him through immersion into death, that just as Messiah was raised from the dead by the glory of the Father, even so we also should walk in newness of life. (Rom 6:3-4, emphasis added)

   In order for ceremonial immersion to correctly communicate the ideas being symbolized, it must be accomplished via full immersion, in a sufficient quantity of water, so that the one being immersed is completely submerged. When the water closes over the top, the initial state or status is symbolically cut off and left in the past. When the waters open back up, and the individual emerges, it is to the new state or status. Like all other ceremonies, this act is not effective, in that it does not actually effect anything. It only symbolizes the effect.
   
   There is only one effective immersion, and that is when the Divine Presence immerses one into the Commonwealth of Believing Israel, when the new believer is "born again." This happens when the individual puts his/her trust in the provision of the Messiah, and sets off in the direction of "newness of life."

   For by one Spirit we were all immersed into one body, whether Jews or Greeks, whether slaves or free, and have all been made to drink into one Spirit. For in fact the body is not one member but many. (1Cor 12:13-14, emphasis added)



4. S'michat Yadayim (The Laying on of Hands)
   
   As previously described, the laying on of hands symbolizes the transfer of something from the one leaning to the one being leaned upon, and sometimes vice-versa. In the case of the temple offerings, what is being symbolized is a mutual exchange of identity, creating a relationship of mutual agency, where dealing with one is dealing with the other. This concept is the subject of this study, as it is the key to understanding the the temple offerings.
   
   Essentially, once the one offering a korban in the temple has laid his/her hands upon the head of his/her offering, the one making the offering does, or is purposing to do, what the offering then does. Using agency-speak, the one offering acts "in and through" his/her offering.


5. T'chiyyat Hameitim (Resurrection of the Dead)
   
   While the previous principles address the "what" and "how," the concept of the resurrection of the dead begins to address the "why." If, when one dies, one simply exits from existence, doing so while alienated from our Creator might not be such a problem. However, this is not what happens to us. Our Creator has told us that we will exist "somewhere" forever, since our existence derives from His eternal existence.
   
   When we were created, we were "wired" to recognize that the body is not the person, but the container of the person. Therefore, when we die, that which is the person exits the container, and "goes" somewhere. The "where" is the subject of the next principle. What form the person takes on, after exiting the body, as well as the ultimate disposition of that person, are the primary foci of most religions.
   
   According to our Creator's account, each living person comes into existence with a spirit (the essential person) and a body (the container), with a soul, as an interface between the two very dissimilar components. At physical death, the spirit exits the body, the soul evaporates, and the body decays away. The following lists the significant characteristics of a person's spirit, once the body has been exited:
   
   
   1. Individuality is retained — Life force does not return to an impersonal cosmic pool
       
   2. Identity is retained — Individuals retain characteristics, enabling others to recognize them
       
   3. Memory is retained — Memories of one's life remain (experiences, acquaintances, etc.)
       
   4. Dominant mode: rest — which can be disturbed
       
   5. Differences in location — The same fate does not await all...the righteous and wicked are separated, and the kind of subsequent existence is determined by the kind of life lead while alive
       
   6. Diversity in status — Not egalitarian, variations in honor and recognition exist
       
   7. Persistence of sensation — The ability to experience torment or rest (in their degrees)
       
   8. Permanence of status — Once the body has been exited, there remains no ability to repent or effect a change of status
       
   9. Those in the various states are aware of one another
       
   10. The ability to communicate, one with another, persists
   
   Each prospective member of our Creator's eternal economy must be incarnated (be born, live a life, and come to an end of life), in order to gain access to Messiah's provision, made via His incarnation (restoration of holiness and perfection), also in order to make his/her decision regarding that provision (acceptance or rejection).
   
   Approximately 1000 years before the end of this cosmos (or creation), some of those that have died up to that time, will be restored to life (the first resurrection), and will be joined with new, eternal bodies. These are those who are destined to enjoy eternal life in the presence of our Creator. These will rule and reign with Messiah until the end of this cosmos (or creation). At the end of the final 1000 years, all remaining entities will be joined with new, eternal bodies (the second resurrection). At that time, the current cosmos (or creation) will be dissolved, and each entity will be subjected to a great judgement, to reveal the eternal disposition of each. This is the subject of the next principle.


6. Hadin Hannitz'chi (Eternal Judgement)
   
   From the very beginning, our Creator has intended an eternal economy, where He could share himself with his creatures and creation. He intended to populate that economy with self-aware, intelligent entities, possessing free-will, while lacking omniscience. He knew that it would be impossible for such entities to fail to make the occasional imperfect choice, and thereby lose holiness, perfection, and access to the intimate presence of our Creator. Because of this, it would be impossible to populate such an eternal economy, unless there was a means of restoring perfection and holiness to its members. Therefore, He devised a means, whereby, He would extend himself into a physical incarnation, in a preliminary cosmos (or creation), and live out the required perfection in that cosmos, and make that perfection available to those who would need it.
   
   In order to access the Messiah's provision, all prospective members of the future eternal economy must live out an incarnation, and decide whether they want to be members of the eternal economy. If so, they need to accept (ask for and receive) the Messiah's provision, made available via His incarnation. Those that decide against such membership shall, of their own choice, spend eternity outside the Creator's eternal economy.
   
   Once membership, or lack of same, has been determined, one's actions during his/her incarnation will be compared against the standard, to determine the level of reward, or punishment, to be assessed. Messiah's provision determines "direction," while one's actions determine the "depth of penetration." In order for a judgement to be a righteous one, the standard of judgement must be revealed to those who will be judged by it. Our Creator's standard has been revealed and made available. The Holy Scriptures will be our judge in the last day.
   
   Reward (positive or negative) shall be determined by comparing one's potential to how well that potential was actualized. A greater degree of actualization shall resolve to a greater degree of reward (or depth of penetration).

III-A. The Korbanot - Relationship Management

Understanding the korbanot will enable us to more fully come to our Creator, by way of the cross. First, we shall be enabled to understand the various states of relationship that can exist between ourselves and our Creator (and one another). Second, we shall be enabled to understand the process that individuals in various states must go through, in order to get to the relational state we were created to occupy: intimacy with the Holy One. This is the ultimate reason for life: to seek out our Creator, to love Him, and to cling to Him as a loving Father.

The states of relationship, and the process of managing, or dealing with, them, are illustrated by the korbanot, as prescribed for us in Torah. The korbanot, as described and applied in Torah, can be likened to a collection of lenses of various colors. Each lens in the collection filters the brilliant white light emanating from the cross, revealing the riches and provision relating to its corresponding korban. In this way we can more comprehensively perceive and appreciate the majesty and provision hidden in all of that gore. We are enabled to more fully appreciate the diverse provision of our Messiah, which He offers as a gift to all who will but call upon the L_rd to receive it.

In our case, we do not need to continually, and repeatedly, present those various korbanot, returning to the flocks and herds, as we follow the process, inward and outward. Rather, in the current (Messianic) economy, we need only come to the foot of the cross (metaphorically speaking), and take out our collection of lenses and draw near to the Holy One by a process that follows the very same pattern as that illustrated in the Mosaic covenant.

Once we have come to understand the system, process and pattern of relationship management, the effectiveness of the cross shall increase by orders of magnitude, as we grow in the understanding of its significance and provision.

III-B. Leviticus Chapters 1- 5: The Gospel According to Moses

Once one comes to understand our Creator's system, pattern, and process of relationship management in the korbanot, one can share the Good News of Messiah without resorting to the Gospel of Matthew, the Gospel of Mark, the Gospel of Luke, or the Gospel of John, in the New Covenant Scriptures. To non-Messianic Jews, the New Covenant Scriptures are treated with suspicion and disbelief.

Understanding the korbanot, as presented in Leviticus chapters 1-5 enables one to reveal Messiah's provision from native soil. Then, the New Covenant can be appealed to, for confirmation. Because of this, Leviticus chapters 1-5 can be re-classified, from some of the driest passages of Scripture, to some of the most fulfilling — the Gospel According to Moses, if you will. If one can definitively put Messiah Y'Shua in the Jewish temple, He transitions, in the Jewish mind, from foreign invader, to focus and anticipated gift.

Without the understanding of the korbanot, it is actually quite difficult to explain why something as heinous as an execution on a cross could be necessary. With such an understanding, one can share the Good News of Messiah with anyone, with the Jew first, and then anyone else who will listen.

Leviticus chapters 1-5 are not the only scriptures where instruction about the korbanot can be found. However, those chapters provide an introduction to the individual types of korban, and where they apply. The Scriptures, as a whole, pre-suppose that the reader has an understanding of the korbanot, so the Scriptures do not provide a central location to appeal to, for the information in this series. The prerequisite understanding has been lost over the millennia, so one must, of necessity, distill whatever information can be found on the subject, and recompile it for presentation. This is what we intend to do here.

Leviticus chapters 1-5 do not provide the meaning of the korbanot. Rather, they present the mechanism, not the "why," but the "what and how." There is much information available, however, to one who will apply him/herself to the distillation process.

III-C. The Korbanot - The System, Pattern, and Process

The following diagram shall serve to encapsulate, and guide our study:

III-D. The Korbanot - Now Only in Messiah

Now that the fulfillment of the korbanot has come, the Mosaic shadows no longer have an effective place. They now serve only as a source of instruction, as we are using them here. To presume differently will result in disaster.

[I]t is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of G_d and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of G_d, and put Him to an open shame. For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from G_d; but if it bears thorns and briars, it is rejected and near to being cursed, whose end is to be burned. But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner. (Heb 6:4-9)

IV. The Korban Olah

Now the L_RD called to Moses, and spoke to him from the tabernacle of meeting, saying, "Speak to the children of Israel, and say to them: 'When any one of you brings an offering to the L_RD, you shall bring your offering of the livestock — of the herd and of the flock. If his offering is a burnt sacrifice of the herd, let him offer a male without blemish; he shall offer it of his own free will at the door of the tabernacle of meeting before the L_RD. Then he shall put his hand on the head of the burnt offering, and it will be accepted on his behalf to make atonement for him. He shall kill the bull before the L_RD; and the priests, Aaron's sons, shall bring the blood and sprinkle the blood all around on the altar that is by the door of the tabernacle of meeting. And he shall skin the burnt offering and cut it into its pieces. The sons of Aaron the priest shall put fire on the altar, and lay the wood in order on the fire. Then the priests, Aaron's sons, shall lay the parts, the head, and the fat in order on the wood that is on the fire upon the altar; but he shall wash its entrails and its legs with water. And the priest shall burn all on the altar as a burnt sacrifice, an offering made by fire, a sweet aroma to the L_RD. If his offering is of the flocks — of the sheep or of the goats — as a burnt sacrifice, he shall bring a male without blemish. He shall kill it on the north side of the altar before the L_RD; and the priests, Aaron's sons, shall sprinkle its blood all around on the altar. And he shall cut it into its pieces, with its head and its fat; and the priest shall lay them in order on the wood that is on the fire upon the altar; but he shall wash the entrails and the legs with water. Then the priest shall bring it all and burn it on the altar; it is a burnt sacrifice, an offering made by fire, a sweet aroma to the L_RD. And if the burnt sacrifice of his offering to the L_RD is of birds, then he shall bring his offering of turtledoves or young pigeons. The priest shall bring it to the altar, wring off its head, and burn it on the altar; its blood shall be drained out at the side of the altar. And he shall remove its crop with its feathers and cast it beside the altar on the east side, into the place for ashes. Then he shall split it at its wings, but shall not divide it completely; and the priest shall burn it on the altar, on the wood that is on the fire. It is a burnt sacrifice, an offering made by fire, a sweet aroma to the L_RD.'" (Lev 1:1-17, emendation added)

Olah ( ), the whole burnt offering, which, if more accurately translated would be, "the offering that goes up," from alah ( ), meaning "to go up" or "to ascend."

Zerikat hadam ( ), the rite of sprinkling, or more succinctly, scattering or casting the blood of a korban (offering), typically on or around the altar. This idea is derived from the root, expressed in the word, zarak ( ), meaning "to sprinkle, scatter, or strew (liquid or particles), to be here and there" (as Israel is scattered around the world).

Rachatz ( ), meaning to wash, not by running water, but by full immersion. This principle has been previously examined in the rite of tevilah (ceremonial immersion), such rite manifesting the idea of marking the transition of what is immersed, for a new use or status. As relating to the korban in view in this study, the korban olah, two areas of the korban are to be subjected to the rite of rachatz:

Kara ( ), the leg or foot (from the knee down), representing the future "actions" of the individual making the korban

Kerev ( ), that which is "near" or "central" (innards, including heart and intestines), representing the essential inner person (thoughts and intents) of the individual making the korban

Katar ( ), meaning to convert to an enveloping smoke, which rises (as one burns incense). This is the key idea to grasp, as we seek to understand the korban olah. This is the way that fire is utilized with this korban, whereby it's entirety is completely converted to smoke, which rises, the meaning of the word olah.

Saraph ( ), meaning "to consume out of existence by fire." This application of fire is not utilized in the korban olah, since the entire korban is converted to smoke, via katar, on the altar. Saraph is used with the expiatory korbanot (those dealing with sin and its purification), so it is important to note the idea here, for the purpose of comparison.

The idea conveyed by katar is: sending to the Holy One, that which is converted to smoke. In contrast, the idea conveyed by saraph is: judgement, permanent separation and loss.

As stated in the introduction to this series, there are five types of korbanot, only two of which have anything whatsoever to do with sin. The other three are making completely different statements, expressing completely different ideas. Unfortunately, the only thing that most believers know, about our Messiah's korban, is that it atones for sin. As we shall see in the next section, if that is all our Messiah has done for us, we have only been brought back to where we came in, and there are three essential korbanot still due. Actually, only one of the remaining korbanot is actually an offering made to the Holy One. One of the remaining two is an expression of relief, quietness of spirit, and peace. The last one is actually a celebration of the state of intimacy with our Creator, and an expression of our desire to share what we have gained with others.

We all know that our Messiah voluntarily laid down on that wood, and yielded up His life, while suspended between heaven and earth, like smoke, in order to fulfill for us all of the temple korbanot. If all we know about His provision is the propitiatory aspects of it, we are missing out on our very reason for living, as well as the very best of what He has provided and accomplished for us.

The korban olah provides us the ability to do what we are here to do in the first place: to decide if we want to be a part of our Creator's eternal economy, or not. That membership begins at the moment that we take on, express, and commence the process of following through with the statements and symbolism of the korban olah. More than a gift, our membership in that economy requires an exchange: our sovereignty in exchange for His; everything we are, and everything we could be, in exchange for everything He could be, in and through us. Essentially, the korban olah encapsulates the idea of the "new birth" of the child of G_d. Death (separation from the Divine) is put behind us, and eternal life, in our Creator, is laid out before us.

The following diagram shall serve to encapsulate our study of this offering:

The relationship status, with the Holy One, where the korban olah becomes available is indicated by the highlighted area on the map. The actual offering is represented by the emphasized ring, just inside the highlighted area. The center area of the map represents the essential goal of the whole korbanot process, "intimacy with our Creator," which is the very reason we were all created; the reason for life, if you will.

As we shall see, in our study of the other offerings in this series, the highlighted area represents a relational state, where there is no sin, nor its stain, associated with the individual. If sin, or its stain, would be present, the area of the map then occupied would be farther from its center. Also, as we shall see, the korban olah would be unavailable to that individual, until the prohibiting conditions have been properly dealt with.

As previously stated, the korban olah, or the offering that goes up, has nothing whatsoever to do with sin. It does involve the death of the korban, however. If there is no sin to deal with, why does the korban still have to be killed? As usual, the words we use, and the questions we ask, strongly affect how we see the associated data. Such can even serve to obsure the proper interpretation of that data.

As we have seen, the rite of s'michat yadayim (the laying on of the hands) conveys the concept of the mutual exchange of identity, the establishment of a relationship of mutual agency, where, dealing with one is dealing with the other, and what happens to one is happening, or should/will, happen to the other. In view of these ideas, and in the case of the olah, rather than saying, "the korban is killed, as agent of the one making the offering," we should say, "the korban lays its life down, as an agent of the one making the offering, in the service of, and in the presence of G_d." Hence, what is symbolized and stated is, "as the korban is doing, so am I doing, and so shall I, henceforth, do." In modern, new birth language, we need to state the following: "Abba, as provided for by Messiah, please take all that I am, and all that I could ever be, and do with it whatever You wish, and whatever pleases You." Now that is an effective prayer of salvation.

In view of these understandings, the korban olah represents a whole-hearted, un-reserved devotion and dedication to our beloved Creator. Most offerings call for a memorial portion to be converted to smoke, on the altar, a portion given to the officiating priest, and the rest to be consumed in fire, outside the camp. This is not the case with the olah. The whole korban is converted to smoke, which rises, as to G_d.

The following lists the essential elements of the korban olah:

• The olah is completely voluntary, unlike the asham (so called "guilt" offering) and the chatat (so called "sin" offering), which are obligatory. There is an olah that is associated with the other two offerings, but the olahs are only obligatory in terms of establishment, or renewal, of a life intimately connected to our Creator. If one does not have that intent, then the asham and chatat offerings are rendered pointless.
   
• S'michat yadayim (laying on of hands) is performed, without the confession, or acknowledgment, of sins. All that is being established is the relationship of mutual agency.
   
• The korban is to be a male, without blemish. The maleness of the korban speaks to the hard work that this offering represents. The lack of blemish is required because, if the korban is blemished, all that can occur with the establishment of mutual agency is an exchange of blemishes (symbolic of sin and its stain). There can be no obtaining of the requisite holiness and perfection, on the part of the one making the offering, since none would be available. Also, sin blemishes render the korban olah inaccessible to the one making the offering.
   
• Shochet lifnei HaShem: the life of the korban is yielded up, in the presence of the Holy One, and in His service. A single stroke, with an extremely sharp, double-edged blade is performed, and the blood is poured into a container. A nick in the blade renders it invalid for use. Such a nick is sufficient cause to consider the act as too painful. Pain is to be avoided at all costs here. To be successful, the act must be performed from a very intimate position between the kohen (priest) and the korban.
   
• Zerikat hadam: the blood of the korban is to be splashed on the altar (the symbol of this cosmos or creation). This symbolizes the one, who is making the offering, spending his very life in the service of Holy One, and those created in His image.
   
• The korban is then skinned and flayed: the insides are laid open and bare, even to the separation of joints and marrow. Nothing, at all, remains hidden.
   
  This disposition of the body of the korban provides a more empowering interpretation of the following scripture than is commonly seen:

  For the word of G_d is living and powerful, and sharper than any two-edged sword {sacrificial blade}, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account. (Heb 4:12-13, emendation added)

• Rachatz...kara v'kerev: a ceremonial immersion is performed on the legs, from the feet downward, representing the future "actions" of the individual making the korban, and on the innards (including heart and intestines, with contents left intact), representing the essential inner person (thoughts and intents) of the individual making the korban, flawed though these things may be. The retained intestinal contents represent the potential flaws in the fulfillment. The Holy One has no false expectations of the one making this korban.

  So when they had eaten breakfast, Y'Shua said to Simon Peter, "Simon, son of Jonah, do you agape Me more than these?" He said to Him, "Yes, L_rd; You know that I phileo You." He said to him, "Feed My lambs." He said to him again a second time, "Simon, son of Jonah, do you agape Me?" He said to Him, "Yes, L_rd; You know that I phileo You." He said to him, "Tend My sheep." He said to him the third time, "Simon, son of Jonah, do you phileo Me?" Peter was grieved because He said to him the third time, "Do you phileo Me?" And he said to Him, "L_rd, You know all things; You know that I phileo You." Y'Shua said to him, "Feed My sheep." (Jn 21:15-17, emendation and emphasis added)

• Katarat hachol: all of the parts of the korban, are arranged on the fire, the most inside surfaces facing up (ex., the split bones are placed marrow side up, on the altar). This includes the intestines, with their contents. All of this is converted to smoke, like incense, which then rises, symbolically to G_d. This symbolizes the entire life and potential of the one offering the korban, being transferred to the Holy One.

The aroma, or truth, of the offering is spoken of, by the Holy One, as a re-ach nicho-ach l'Hashem ( ), a sweet smelling savor to to the Holy One. Please note that this expression is never used in reference to the propitiatory korbanot. The statement being made with the olah, is most satisfying, and is highly prized by our Creator.

When Messiah came, he lived a life that was wholehearted, and unreservedly dedicated and devoted to G_d, and G_d was not disappointed.

While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My beloved Son, in whom I am well pleased. Hear Him!" (Mat 17:5, emphasis added)

Then Y'Shua said to them, "When you lift up the Son of Man, then you will know that I am He, and that I do nothing of Myself; but as My Father taught Me, I speak these things. And He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him." (Jn 8:28-29, emphasis added)

When the Messiah laid down on that wood, he did so completely of his own volition.

"Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father." (Jn 10:17-18)

"O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will."...Again, a second time, He went away and prayed, saying, "O My Father, if this cup cannot pass away from Me unless I drink it, Your will be done." (Mat 26:39-42)

When Noach exited the ark, the first thing he did, for himself, and his seed after him, was to offer a korban olah. This gets the new, post-diluvial world off to a good, dedicated and devoted start.

Then Noah built an altar to the L_RD, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar. And the L_RD smelled a soothing aroma... (Gen 8:20-21, emphasis added)

Our father Abraham was asked to take his beloved son, and offer him as an olah. One can hardly imagine a more dedicated, unreserved and devoted act, unless one considers the fact that young Isaac carried the wood for his own offering up the same hill that Y'Shua carried his, and in like manner, voluntarily laid down on that wood. These are some of most powerful examples of the korban olah in scripture, or history.

Then He said, "Take now your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you." So Abraham rose early in the morning and saddled his donkey, and took two of his young men with him, and Isaac his son; and he split the wood for the burnt offering, and arose and went to the place of which G_d had told him. (Gen 22:2-3, emphasis added)

"By Myself I have sworn, says the L_RD, because you have done this thing, and have not withheld your son, your only son — blessing I will bless you, and multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore; and your descendants shall possess the gate of their enemies. In your seed all the nations of the earth shall be blessed, because you have obeyed My voice." (Gen 22:16-18)

And what the Holy One had asked Abraham to do, G_d, Himself did.

For G_d so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. (Jn 3:16)

In Leviticus, chapter 14, the restoration of a metzorah is specified. A metzorah is an individual that has been stricken with tzaraat by the Holy One, for grave sin. Tzaraat is normally translated "leprosy," but it is very unlikely that it is Hanson's Disease (leprosy), because the symptoms described do not correspond with those for tzaraat. In fact, there is no evidence to indicate the presence of Hanson's Disease in the ancient near east prior to the time of Alexander the Great (356 - 323 BCE). Instead, tzaraat is more likely a slow consumption of skin and hair pigmentation, most generally beginning with the face, head and extremities, such as seen associated with the disease known as vitiligo.

Tzaraat (not vitiligo) is a mark upon the individual, intended to be seen by others. The result is that the stricken one is to live away from others, who are also instructed to avoid/refuse contact with the stricken one. The Holy One likened it to the expression of displeasure of a father, when his child has perpetrated a sin causing grave dishonor upon the family.

So Moses cried out to the L_RD, saying, "Please heal her, O G_d, I pray!" Then the L_RD said to Moses, "If her father had but spit in her face, would she not be shamed seven days? Let her be shut out of the camp seven days, and afterward she may be received again." (Num 12:13-14)

In order for the metzorah to be restored, either the tzaraat must disappear completely, or it must have completely consumed all pigmentation on the metzorah's body. Once either of those two states have been certified, by the priesthood, the metzorah can be restored. Note that, in the account referenced above, Miriam, Moses' sister, had been stricken to the state where all pigment had been consumed. She was not healed, but she was restored. She was immediately in a state where, following the specified process, she could be restored.

On the day that a metzorah is being restored, first an asham, then a chatat, then, an olah lamb is offered. The asham shows that an affront, causing some sort of damages, was perpetrated by the metzorah. This sin was serious enough for the Holy One to strike him with tzaraat, thereby ostracizing him from society. On the day of his purification, once he has properly dealt with his sin, and its stain, he is offered the opportunity to re-commit himself completely to the Holy One, and to enjoy fullness of life once more, via the Olah.

Such a one is anointed with oil and blood, on his right ear (to show that his attentions should be made right). on the big toe of his right foot (to show that his actions are to be made right), and on his head (to show that his very existence is now underpinned by the Divine Presence). This anointing is very similar to the anointing of a priest, showing that the life of the restored metzorah is to be fully yielded to the service of the Holy One, and to those created in His image.

V. The Korban Minchah

When anyone offers a grain offering to the L_RD, his offering shall be of fine flour. And he shall pour oil on it, and put frankincense on it. He shall bring it to Aaron's sons, the priests, one of whom shall take from it his handful of fine flour and oil with all the frankincense. And the priest shall burn it as a memorial on the altar, an offering made by fire, a sweet aroma to the L_RD. The rest of the grain offering shall be Aaron's and his sons'. It is most holy of the offerings to the L_RD made by fire. And if you bring as an offering a grain offering baked in the oven, it shall be unleavened cakes of fine flour mixed with oil, or unleavened wafers anointed with oil. But if your offering is a grain offering baked in a pan, it shall be of fine flour, unleavened, mixed with oil. You shall break it in pieces and pour oil on it; it is a grain offering. If your offering is a grain offering baked in a covered pan, it shall be made of fine flour with oil. You shall bring the grain offering that is made of these things to the L_RD. And when it is presented to the priest, he shall bring it to the altar. Then the priest shall take from the grain offering a memorial portion, and burn it on the altar. It is an offering made by fire, a sweet aroma to the L_RD. And what is left of the grain offering shall be Aaron's and his sons'. It is most holy of the offerings to the L_RD made by fire. No grain offering which you bring to the L_RD shall be made with leaven, for you shall burn no leaven nor any honey in any offering to the L_RD made by fire. As for the offering of the firstfruits, you shall offer them to the L_RD, but they shall not be burned on the altar for a sweet aroma. And every offering of your grain offering you shall season with salt; you shall not allow the salt of the covenant of your G_d to be lacking from your grain offering. With all your offerings you shall offer salt. If you offer a grain offering of your firstfruits to the L_RD, you shall offer for the grain offering of your firstfruits green heads of grain roasted on the fire, grain beaten from full heads. And you shall put oil on it, and lay frankincense on it. It is a grain offering. Then the priest shall burn the memorial portion: part of its beaten grain and part of its oil, with all the frankincense, as an offering made by fire to the L_RD. (Lev 2:1-16, emphasis and emendation added)

Minchah ( ): a tribute, donation, or gift. In the context of a korban to the Holy One, it is usually bloodless and voluntary. This has come to refer to the afternoon, as this is the time when the corporate minchah was offered.

According to the "Strong's Concordance," the minchah, "must be regarded as a token of love, gratitude and thanksgiving to G_d, who is Himself the Giver of all good gifts."

This offering can express the idea of seeking peace, where there once was its lack. This can be seen in Jacob's offering to his brother Esau, upon Jacob's return, and his hearing of Esau's charging forth to meet him.

So he lodged there that same night, and took what came to his hand as a present (minchah) for Esau his brother: two hundred female goats and twenty male goats, two hundred ewes and twenty rams, thirty milk camels with their colts, forty cows and ten bulls, twenty female donkeys and ten foals. Then he delivered them to the hand of his servants, every drove by itself, and said to his servants, "Pass over before me, and put some distance between successive droves." And he commanded the first one, saying, "When Esau my brother meets you and asks you, saying, 'To whom do you belong, and where are you going? Whose are these in front of you?' then you shall say, 'They are your servant Jacob's. It is a present (minchah) sent to my lord Esau; and behold, he also is behind us.'" So he commanded the second, the third, and all who followed the droves, saying, "In this manner you shall speak to Esau when you find him; and also say, 'Behold, your servant Jacob is behind us.'" For he said, "I will appease him with the present (minchah) that goes before me, and afterward I will see his face; perhaps he will accept me." So the present (minchah) went on over before him, but he himself lodged that night in the camp. (Gen 32:13-21, emphasis and emendation added)

Also, we can see the minchah as a tribute to a benefactor.

Now all the earth sought the presence of Solomon to hear his wisdom, which G_d had put in his heart. Each man brought his present (minchah): articles of silver and gold, garments, armor, spices, horses, and mules, at a set rate year by year. (1Ki 10:24-25, emphasis and emendation added)

The modern (memorial) counterpart to the daily corporate minchah is the minchah (or afternoon) prayer service, which is the shortest of the daily prayer services. The minchah prayer service precedes, but is separate from, the ma'ariv (evening) prayer service.

Menuchah ( ), from the Hebrew shoresh (root), : peace, quietness, or rest. In the context of today's understandings, the meaning can be extended to include: contentment, satisfaction, balance, equilibrium, and stasis.

There is a definite lack of tension and stress when menuchah is present.

As stated in the introduction to this series, there are five types of korbanot, only two of which have anything whatsoever to do with sin. The other three are making completely different statements, expressing completely different ideas. Unfortunately, the only thing that most believers know, about our Messiah's korban, is that it atones for sin. As we shall see in the next section, if that is all our Messiah has done for us, we have only been brought back to where we first came in, and there are three essential korbanot still due. Actually, only one of the remaining korbanot is actually an offering made to the Holy One. The korban in view, the korban minchah, is an expression of relief, quietness of spirit, and peace. The final korban is actually a celebration of the state of intimacy with our Creator, as well as an expression of our desire to share what we have gained with others.

We all know that our Messiah voluntarily laid down on that wood, and yielded up His life, while suspended between heaven and earth, like smoke, in order to fulfill for us all of the temple korbanot. His korban also represents the victory over strife and struggle, as well as the peace we have with our beloved Creator, which comes as result of our complete surrender to Him, and to His ways. If all we know about His korban is the propitiatory aspects of it, we are missing out on our very reason for living, as well as the very best of what He has provided and accomplished for us, thereby.

The following diagram shall serve to encapsulate our study of this offering:

The relationship status, with the Holy One, where the korban minchah becomes available, and is actually required, is indicated by the highlighted area on the map. The actual offering is represented by the emphasized ring, just inside the highlighted area. The center area of the map represents the essential goal of the whole korbanot process, "intimacy with our Creator," which is the very reason we were all created; the reason for life, if you will.

As we shall see, in our study of the other offerings in this series, the highlighted area represents a relational state that ensues after a korban olah (representing complete, whole-hearted dedication and devotion to the Holy One) has been made. This is where there is no sin, nor its stain, associated with the individual. If sin, or its stain, would be present, the area of the map then occupied would be farther from its center. Also, as we shall see, the korban olah, and its minchah, would be unavailable to that individual, until the prohibiting conditions have been properly dealt with.

The korban minchah is actually offered only in conjunction with — immediately subsequent to — the offering of a korban olah. The korban minchah is actually "attached" to its associated korban olah. The significance of this "attachment" shall be made evident shortly.

Like the korban olah, the korban minchah has nothing whatsoever to do with sin. In fact, it is an element of the very best that our Messiah has wrought for us, in the cross. The korban minchah differs from all of the other korbanot, in that there is no rite of s'michat yadayim (laying on of hands) associated specifically with it. Hence there is no expression of agency here. The korban minchah is therefore a "direct" expression, made by the one bringing the offering.

The korban minchah is essentially an expression of relaxation, and of the release of tensions, and is a tribute/offering of thanks for G_d's provision for our lives and our families, of peace and rest in Him. It is an expression of the tranquility that comes only through our complete trust in G_d for our provision, protection, and life, as expressed in the korban olah. In fact, the korban olah is not offered in isolation from "its" minchah. Neither is the korban minchah offered without its korban olah.

A portion of the korban minchah is given to the ministering priest, who represents the incarnation of G_d, our Messiah and interface with the Ein Sof (the Ineffable One). As such, the minchah represents somewhat of a return on His investment in us. It is not payment, in recompense of salvation. Rather, it represents the fruitfulness that results from a life given over to Him, without reservation.

The korban minchah is an expression of recognition, resting in the truth that we are no longer fully responsible for our own provision. We can relax, knowing that our Creator has our best interests at heart. We no longer have to fear, nor fight for every scrap.

For I know the thoughts that I think toward you, says the L_RD, thoughts of peace and not of evil, to give you a future and a hope. (Jer 29:11, emendation added)

Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. (Rom 12:17-18, emphasis added)

The korban minchah represents the relaxation, and release from the stresses of daily life, a release that comes only when we place all that we are on the altar, and send it to the Holy One, by way of the korban olah.

Rejoice in the L_rd always. Again I will say, rejoice! Let your gentleness be known to all men. The L_rd is at hand. Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to G_d; and the peace of G_d, which surpasses all understanding, will guard your hearts and minds through Messiah Y'Shua. Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy-- meditate on these things. (Phil 4:4-8, emphasis and emendation added)

The following lists the essential elements of the korban minchah:

• The korban minchah is completely voluntary, unlike the korban asham (the so called "guilt" offering) and the korban chatat (the so called "sin" offering), which are obligatory. While the korban minchah "is" completely voluntary, the associated volition is stipulated to by the decision to offer the korban olah, to which the korban minchah is attached.


• The korban minchah consists of three primary components: solet, shemen, and levonah


1. sólet ( ): fine flour, or meal
   
   The solet is to be ground exceedingly fine. This represents the work of t'shuvah (repentance, or, more succinctly, the process of sanctification)

   I beseech you therefore, brethren, by the mercies of G_d, that you present your bodies a living sacrifice (korban), holy, acceptable to G_d, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of G_d. (Rom 12:1-2, emphasis and emendation added)
   
   For the weapons of our warfare are not carnal (corporeal) but mighty in G_d for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of G_d, bringing every thought into captivity to the obedience of Messiah, and being ready to punish all disobedience when your obedience is fulfilled. (2Cor 10:4-6, emphasis and emendation added)
   

   The solet must be without leaven, without chametz ( ), which means "bitter" or "sour." Chametz represents sin, decay, and human intervention.

   The idea is similar to the stones used to construct the mizbeach (altar). The stones used must be un-hewn, or "as found." If hewn stones are used, the resulting mizbeach is defiled and may not be used for the L_rd's korbanot.
   
   The essence of chet (sin) is to take matters into one's own hand, to intervene, in an attempt to meet one's own G_d-given needs, drives, or desires, rather than to trust and obey, regardless of outcome. Intervention results in a loss of quietness and rest.

   The solet must be offered without d'vash ( ), without honey, or other supplemental sweetening agent(s). Sweetening agents represent the corruption that comes from the pursuit of pleasure.
   Chametz represents the slow, cumulative process of corruption, from human intervention, while d'vash represents dissipation and waste that results from the pursuit of pleasure. Pleasure is rewarding, in the short term, but profits little in the long term. Man should not be overcome with his own ways, nor with the pursuit of pleasure.

   See then that you walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil. Therefore do not be unwise, but understand what the will of the L_rd is. And do not be drunk with wine, in which is dissipation; but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the L_rd, giving thanks always for all things to G_d the Father in the name of our L_rd Y'Shua HaMashiach, submitting to one another in the fear of G_d. (Eph 5:15-21, emphasis and emendation added)

2. shémen ( ): {pressed} oil
   Concepts:
   
   
   • Shamán ( ), to shine (from the application of oil, to be shiny)
   
   
   • Shaméin ( ): meaning richness, fatness, plumpness, fullness, fruitfulness
   
   
   • Sh'monah ( ), sh'moneh ( ): the number or ordinal "eight," representing a surplus, above the perfect, or complete "seven." As such, the number eight has become recognized as the number of Mashiach (Messiah), Who is the Anointed (with oil and the Spirit) of G_d.
   
   The possible meaning in this context: The over-abundance that comes from patience and endurance through the "pressing" of life, and by way of quiet trust in the Holy One, blessed be He.

   My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith (trust) produces patience (endurance). But let patience (endurance) have its perfect (complete) work, that you may be perfect and complete, lacking nothing. (Jas 1:2-4, emendation added)

3. levonáh ( or ): frankincense, from lavan ( ), meaning white, resin or smoke
   Incense often represents the prayers offered to G_d

   Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints. (Rev 5:8, emphasis added)

   Therefore I exhort first of all that supplications, prayers, intercessions, {and} giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. (1Tim 2:1-2, emphasis added)

The korban minchah must be prepared as follows:

• The minchah was to be bought in various forms: Baked (fluffy, with oil in the dough), grilled (flat like crackers), or fried (like doughnuts), or, if bikkurim (first-fruits), parched heads of grain.


• Loaves were to be broken up into small pieces, and oil was to be poured upon the pieces.


• A memorial portion was to be removed from the oil and flour mixture.
  
  Three-fingers full, called kometz ( ): three-fingers full, against the palm, full, but none may extend outside. The act is called called kemitzah ( )
  
  Kemitzah was considered to be one of the most difficult of all sacrificial actions.


• Levonah (frankincense) was to be added to the kometz of flour and oil.


• Melach haB'rit (salt of the covenant), was to be added before offering.


• The resulting "memorial portion" was to be converted to smoke (katar) on altar, and so to rise to the Holy One.


• The remainder of the loaves were kodesh kodashim (most holy), and had to be eaten only in the "Presence" (in the courtyard) by a ceremonially pure kohein (priest)

• Melach is preservative against corruption, and so is faithfulness to G_d's covenants with us.


• Melach, being preservative, is representative of longevity, even expressive of an eternal quality, as even our covenant relationship with the Holy One is eternal.


• Melach adds flavor, and brings out flavor.

  You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men. (Matt 5:13)



• Left out of its cultural context, this passage can have an abundance of meanings. Mark includes the context, which adds more value to the various meanings for salt.

  For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt. Salt {is} good, but if the salt loses its flavor, how will you season it? Have salt in yourselves, and have peace with one another. (Mk 9:49-50, emphasis added)



• Here the passage connects the seasoning power of successfully standing the trial by fire, and the salt of the covenant making an offering acceptable. Also, note the presence of peace, or menuchah, in the mix.

  Walk in wisdom toward those {who are} outside, redeeming the time. {Let} your conversation always be with grace, seasoned with salt, that you may know how you ought to answer each one. (Col 4:5-6, emphasis added)

  
  In this passage, we see that, how we relate to one-another should be carefully watched over. This is to the degree that, we could be interrupted, at any moment, and what is happening, and/or being said, at that very moment, could be supplemented with the salt of the covenant, and it could be offered as a korban, holy and acceptable to G_d.

He Who now, ever lives to make intercession (levonah) for us, has provided the path to quietness and tranquility (menuchah), in the presence of our Creator.

We are unable to add or subtract from what has been provided for us (no chametz nor d'vash). His offering was unleavened by sin and human intervention, and was not defiled by the supplemental sweetening of the dissipating pursuit of pleasure.

The numeric value associated with the Messiah, eight (sh'moneh), and the shemen (oil) of his korban, indicate the fullness, the abundance and richness of what He purchased for us, by way of the great price He paid.

The incense, levonah, represents for us, as we draw near to G_d, in the "minchah mode" of the cross, the sweetness of His intercession for us, and the sweetness of our nearness during times of prayer, in those quiet and tranquil moments at His feet; those times when we behold the beauty of His creation, and perceive the richness of His provision, as well as experience the success, in the opportunity He has provided for us. As He ascended into the "Presence," so do our prayers, and so shall we, in the fulness of time. We cannot hasten it. But it is worth waiting for...

VI. The Zevach Shelamim

When his offering is a sacrifice of a peace offering, if he offers it of the herd, whether male or female, he shall offer it without blemish before the L_RD. And he shall lay his hand on the head of his offering, and kill it at the door of the tabernacle of meeting; and Aaron's sons, the priests, shall sprinkle the blood all around on the altar. Then he shall offer from the sacrifice of the peace offering an offering made by fire to the L_RD. The fat that covers the entrails and all the fat that is on the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove; and Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is on the wood that is on the fire, as an offering made by fire, a sweet aroma to the L_RD. If his offering as a sacrifice of a peace offering to the L_RD is of the flock, whether male or female, he shall offer it without blemish. If he offers a lamb as his offering, then he shall offer it before the L_RD. And he shall lay his hand on the head of his offering, and kill it before the tabernacle of meeting; and Aaron's sons shall sprinkle its blood all around on the altar. Then he shall offer from the sacrifice of the peace offering, as an offering made by fire to the L_RD, its fat and the whole fat tail which he shall remove close to the backbone. And the fat that covers the entrails and all the fat that is on the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove; and the priest shall burn them on the altar as food, an offering made by fire to the L_RD. And if his offering is a goat, then he shall offer it before the L_RD. He shall lay his hand on its head and kill it before the tabernacle of meeting; and the sons of Aaron shall sprinkle its blood all around on the altar. Then he shall offer from it his offering, as an offering made by fire to the L_RD. The fat that covers the entrails and all the fat that is on the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove; and the priest shall burn them on the altar as food, an offering made by fire for a sweet aroma; all the fat is the L_RD's. This shall be a perpetual statute throughout your generations in all your dwellings: you shall eat neither fat nor blood. (Lev 3:1-4:1, emphasis added)

This is the law of the sacrifice of peace offerings which he shall offer to the L_RD: If he offers it for a thanksgiving, then he shall offer, with the sacrifice of thanksgiving, unleavened cakes mixed with oil, unleavened wafers anointed with oil, or cakes of blended flour mixed with oil. Besides the cakes, as his offering he shall offer leavened bread with the sacrifice of thanksgiving of his peace offering. And from it he shall offer one cake from each offering as a heave offering to the L_RD. It shall belong to the priest who sprinkles the blood of the peace offering. The flesh of the sacrifice of his peace offering for thanksgiving shall be eaten the same day it is offered. He shall not leave any of it until morning. But if the sacrifice of his offering is a vow or a voluntary offering, it shall be eaten the same day that he offers his sacrifice; but on the next day the remainder of it also may be eaten; the remainder of the flesh of the sacrifice on the third day must be burned with fire. And if any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, it shall not be accepted, nor shall it be imputed to him; it shall be an abomination to him who offers it, and the person who eats of it shall bear guilt. (Lev 7:11-18, emphasis added)

He who offers the sacrifice of his peace offering to the L_RD shall bring his offering to the L_RD from the sacrifice of his peace offering. His own hands shall bring the offerings made by fire to the L_RD. The fat with the breast he shall bring, that the breast may be waved as a wave offering before the L_RD. And the priest shall burn the fat on the altar, but the breast shall be Aaron's and his sons'. Also the right thigh you shall give to the priest as a heave offering from the sacrifices of your peace offerings. He among the sons of Aaron, who offers the blood of the peace offering and the fat, shall have the right thigh for his part. For the breast of the wave offering and the thigh of the heave offering I have taken from the children of Israel, from the sacrifices of their peace offerings, and I have given them to Aaron the priest and to his sons from the children of Israel by a statute forever. (Lev 7:29-34, emphasis added)

Zevach Shelamim ( ): An offering, signifying a celebration of the goodness of the Holy One, and expressive of a desire to share some kind of good news relating to Him. This offering resolves to a celebratory feast, revolving around the eating of the meat of the korban.

Zevach ( ): An offering that has been ceremonially slaughtered. The meat, provided in this manner is intended to serve as a ceremonial "food."

The Passover feast is a special zevach shelamim, which proclaims and celebrates our deliverance, from slavery in the days of Moses, and from sin and death in our Messiah.

Then Y'Shua said to them, "Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him. As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me. This is the bread which came down from heaven — not as your fathers ate the manna, and are dead. He who eats this bread will live forever." (Jn 6:53-58, emendation added)

Shalom ( or ): Shalom is generally translated, "peace." But, as we have previously seen, a better word for "peace" is "menuchah." Shalom actually derives from a root that means wholeness, completeness, perfection, etc. It speaks to a state of being, where nothing is missing, and all is as it should be: health, prosperity, favor, peace, etc.

Shalom can also speak to a state of relationship, where one is in right relation, or has been reconciled to a right relation. Shalom does not mean "peace," but peace is a natural, and desired, by-product.

Shalam ( ): to reward, to cause to be finished, to make complete, to make restitution, to make perfect (as in nothing is missing or incomplete), etc.

Y'shalem ( ): means to restore, to replace what is missing, or (legally) to make whole, from some sort of damages (restitution).

Mizbeach ( ): altar, or literally, the "place where zevachim (plural of zevach) are brought."

Note that the mizbeach is to be constructed only of avanim sh'leimot ( ), whole, uncut stones. Notice the use of the root shared with shalom.

Terumah ( ): Literally, that which has been "raised up" or "lifted," from ruum ( ), which means to "raise," "lift" or "exalt." It speaks to the idea of offering a "gift" or "contribution."

Terumah is the portion of the zevach shelamim that is given to the officiating priest.

Aggadah ( ): the "telling" of a story, or commenting on an activity or account. More succinctly, an aggadah is a "proclamation," or wide distribution of some knowledge or information, to the benefit of the hearers.

In association with the zevach shelamim, the aggadah is the explanation, to the gathered assembly, relating the reason that the feast has been called and prepared.

For I received from the L_rd that which I also delivered to you: that the L_rd Y'Shua on the same night in which He was betrayed took bread; and when He had given thanks, He broke it and said, "Take, eat; this is My body which is broken for you; do this in remembrance of Me." In the same manner He also took the cup after supper, saying, "This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me." For as often as you eat this bread and drink this cup, you proclaim the L_rd's death till He comes. (1Co 11:23-26, emphasis and emendation added)

This portion of the service is still operating in the celebratory feast that follows a wedding. At some point, near the end of the meal, the guests indicate their desire for a "telling": addresses by the bride, groom, and their representatives, the topics being, "How did you meet?", "How did you determine that he/she was the one?", "How have you changed each other's lives?", etc.

The intention expressed in the "telling" is to cultivate a desire, in the hearers, to obtain, or to gain access to, what is being proclaimed.

I say then, have they stumbled that they should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles. Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness! For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry, if by any means I may provoke to jealousy those who are my flesh and save some of them. For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead? For if the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches. And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree, do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you. (Rom 11:11-18, emphasis added)

Cheilev ( or ) means a specific kind of fat, associated with a korban. This fat is separate from the meat (typically by a membrane), and not joined to it. Cheilev is easily pealed away from the korban.

The cheilev, along with the complete fat tail (present only on goats and sheep), constitutes the memorial portion of the zevach that rises to the Holy One, by being converted to smoke (katar) on the altar. This memorial portion represents the very best of the korban, hence the very best of the one offering the korban.

The cheilev must be distinguished from shuman ( ), which is the fat that is intertwined with meat and cannot be separated from it. We have already seen, in action, the root that shuman is built upon, in the shemen of the minchah offering. Shuman may be eaten, while cheilev, being what is offered to the Holy One, may never be eaten, in the same way that blood may never be eaten.

The term cheilev can also be used figuratively, in reference to the very best of some provision. Here we see that Pharaoh is not actually speaking of eating fat, per se, but was speaking of partaking of the very best that his empire could offer.

And Pharaoh said to Joseph, "Say to your brothers, 'Do this: Load your animals and depart; go to the land of Canaan. Bring your father and your households and come to me; I will give you the best of the land of Egypt, and you will eat the fat (cheilev) of the land. Now you are commanded — do this: Take carts out of the land of Egypt for your little ones and your wives; bring your father and come. Also do not be concerned about your goods, for the best of all the land of Egypt is yours.'" Then the sons of Israel did so; and Joseph gave them carts, according to the command of Pharaoh, and he gave them provisions for the journey. (Gen 45:17-21, emphasis and emendation added)

As stated in the introduction to this series, there are five types of korbanot, only two of which have anything whatsoever to do with sin. The other three are making completely different statements, expressing completely different ideas. Unfortunately, the only thing that most believers know, about our Messiah's korban, is that it atones for sin. As we shall see in the next section, if that is all our Messiah has done for us, we have only been brought back to where we first came in, and there are three essential korbanot still due. Actually, only one of the remaining korbanot is actually an offering made to the Holy One. The korban olah is an expression of whole-hearted, unreserved devotion and dedication to the Holy One, including all that one is, and all of that one's potential. The korban minchah, is an expression of relief, quietness of spirit, and peace that ensues when one has laid his own agenda at the altar, and has set off on G_d's path, responsible only for faithfulness. The korban in view, the zevach shelamim, is actually a celebration of the state of intimacy with our Creator, as well as an expression of our desire to share what we have gained with others.

We all know that our Messiah voluntarily laid down on that wood, and yielded up His life, while suspended between heaven and earth, like smoke, in order to fulfill for us all of the temple korbanot. His korban also represents the victory over strife and struggle, as well as the peace we have with our beloved Creator, which comes as result of our complete surrender to Him, and to His ways. If all we know about His korban is the propitiatory aspects of it, we are missing out on our very reason for living, as well as the very best of what He has provided and accomplished for us, thereby. The very goal of the process lies well beyond propitiation, with the "end" or "goal" of the law, for those that believe, being fellowship and intimacy with our loving Creator, and with those created in His image.

The following diagram shall serve to encapsulate our study of this offering:

The relationship status, with the Holy One, where the zevach shelamim becomes available is indicated by the highlighted area on the map. Representations of previous korbanot were presented as highlighted boundaries between various relational areas on the map. This situation is not applicable with the zevach shelamim, since the relational status, where the offering is available, is the goal of the entire process. The zevach shelamim is not an offering that provides access to the next desired state of relationship with the Holy One. Rather, it is an expression of joy and appreciation that one has arrived at the destination of the journey. In this area of relationship, one is free to make the zevach shelamim whenever one is moved to do so.

As we shall see, in our study of the other offerings in this series, the highlighted area represents a relational state where there is no sin, nor its stain, associated with the individual. If sin, or its stain, would be present, the area of the map then occupied would be farther from its center. Also, as we shall see, the zevach shelamim would be unavailable to that individual, until the prohibiting conditions have been properly dealt with.

The zevach shelamim is unavailable to one who has not rectified any and all existing sin-related conditions, who has not been purified from any and all related impurities, and then, who has not yet made a full dedication of self to the Holy One. Without such a dedication, the celebratory statements, relating to the ensuing intimacy, would be disingenuous and devoid of any true meaning.

The zevach shelamim must, generally, be prepared as follows. There are variations, according to specific type.

1. The zevach is to be brought to the kohen with one's own hands. It cannot be offered by a designated proxy.


2. Unlike the korban olah, which must always be male (significant of the kind of effort one is committing to), the zevach shelamim may be male or female (signifying that the intimacy being expressed is no respecter of gender).


3. The officiating priest is to inspect the zevach, to ensure that it is not flawed or blemished. For the zevach to be devoid of imperfections speaks to the holiness and perfection of the true zevach, Messiah Y'Shua. If blemishes would be present, the coming establishment of mutual agency would only serve to be a mutual exchange of blemishes.


4. Along with the zevach, the one making the offering is to bring a certain minimum amount of food, which is to include leavened and, frequently, unleavened loaves of bread, in various permissible forms. The unleavened bread represents the pure production of our Messiah, and the leavened loaves represent the less than perfect production of His earthly agents. In this way, we are able to see that the Holy One recognizes that whatever we can produce, regardless of effort or intent, will be always be mingled with some amount of human self-interest and intervention.


5. The one offering the zevach then performs the rite of s'michat yadayim (the laying on of hands), establishing the relationship of mutual agency. The one making the offering shall henceforth act in and through his korban, and vice-versa.


6. The officiating priest then performs the rite of sh'chitah (ceremonial slaughter), and the korban symbolically lays its life down in the presence and service of the Holy One, in this case, toward the goal of feeding the hearts, minds and spirits of those in the sphere of influence of the one making the offering.


7. The zevach is divided into its distributional elements:
   
   
   1. The memorial portion for the Holy One (the cheilev and complete fat tail, if present), which is converted to smoke on the altar, rising symbolically to the Holy One. In this case, the portion converted to smoke is referred to as "food."
   
   
   2. The terumah (also a gift to the Holy One, but resolving to the possession of His interface) for the officiating priest, who must eat it in a holy place, and in a holy state. This portion consists of specified amounts of the leavened and unleavened loaves, as well as the breast and right thigh of the zevach, speaking of the heart and strength of the one offering it.
   
   
   3. The rest of the korban, is designated for the one making the offering, and his invitees.


8. The memorial portion for the Holy One is converted to smoke on the altar, rising symbolically to Him, as His portion of the feast, His "food," if you will.


9. The terumah, is offered as a "wave" or "heave" offering. This portion of the zevach shelamim is also given as a gift to the Holy One. The terumah is placed on the palms of the one making the offering, supported (from below) by the palms of the officiating priest. It is then "lifted and waved" as an expression of thanks and appreciation. The terumah is then given to the Holy One's interfacing agent, the officiating kohen (priest), who must eat it in a holy place, and in a holy state.


10. The rest of the zevach, the bread loaves, and other provided feast foods are to be eaten by the one making the offering, and his invitees. This is the "feast" portion of the korban ceremony.


11. At some point, near the end of the meal(s) of the feast, the one making the offering obtains the attention of the participants, and shares the aggadah, a proclamation of the goodness of G_d, and specifically, sharing the circumstances giving rise to the offering and its feast. There are many types of zevach shelamim: a free-will gift, the fulfillment of an articulated vow, the completion of a period of special dedication (such as a nazarite vow), an expression of thanksgiving for some kind of special mercy or provision on the part of the Holy One.


12. Depending on the specific type of zevach shelamim, there is a specified time limit (one to two days), after which, the remaining elements of the feast that have not been eaten must be consumed out of existence by fire. This signifies that opportunity to be influenced by the aggadah is limited, and will definitely pass from availability.

Like the korban olah and the korban minchah, the zevach shelamim has absolutely nothing whatsoever to do with sin. Rather, it is expressive of the goal of the entire process: intimacy with our Creator. It is essentially a shared meal, the participants being: the one making the offering, our Creator, His interfacing agent (our Messiah in effigy), those who share in the joyful intimacy with Him, as well as those who "could" share in that joy, if they would only make the right decisions and take the commensurate actions to make it so.

Sharing a meal is more than simply eating food. It is a symbolic joining of the participants, in that, the same food goes into the mouths of each, and becomes part of the bodies of each. Since G_d also partakes of a portion of the "food," He is also sharing this meal. As such, the zevach shelamim speaks beautifully of the relationship referred to by the Greek word, koinonia: fellowship, through common participation and sharing.

That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life-the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us —" that which we have seen and heard we declare to you, that you also may have fellowship (koinonia) with us; and truly our fellowship (koinonia) is with the Father and with His Son Y'Shua the Messiah. And these things we write to you that your joy may be full. (1Jn 1:1-4, emphasis and emendation added)

This symbolic, intimate "joining" of participants is the reason that we are admonished not to eat with certain individuals. We ought not be joined, yoked together, or identified, with such folks.

But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner — not even to eat with such a person. (1Co 5:11)

A zevach shelamim is intimately shared, where, sometimes, participants will dip into the common food pot, scoop up some of the contents with bread, and hand it to another participant, or, more intimately, actually place the food directly into the mouth of the other. It is a great honor when it is the sheikh, or leader, who is the one sharing his food in this manner, such as Boaz did for Ruth, or as Messiah did for His disciples, even, and most especially, with Judas, whom He did dearly love.

And Boaz answered and said to her, "It has been fully reported to me, all that you have done for your mother-in-law since the death of your husband, and how you have left your father and your mother and the land of your birth, and have come to a people whom you did not know before. The L_RD repay your work, and a full reward be given you by the L_RD G_d of Israel, under whose wings you have come for refuge." Then she said, "Let me find favor in your sight, my lord; for you have comforted me, and have spoken kindly to your maidservant, though I am not like one of your maidservants." Now Boaz said to her at mealtime, "Come here, and eat of the bread, and dip your piece of bread in the vinegar." So she sat beside the reapers, and he passed parched grain to her; and she ate and was satisfied, and kept some back. (Ruth 2:11-14, emendation added)

Y'Shua answered, "It is he to whom I shall give a piece of bread when I have dipped it." And having dipped the bread, He gave it to Judas Iscariot, the son of Simon. Now after the piece of bread, Satan entered him. Then Y'Shua said to him, "What you do, do quickly." But no one at the table knew for what reason He said this to him. For some thought, because Judas had the money box, that Y'Shua had said to him, "Buy those things we need for the feast," or that he should give something to the poor. Having received the piece of bread, he then went out immediately. And it was night. (Jn 13:26-30, emendation added)

Now, at a proper, intimate Passover seder, the leader, in order to ensure that each person gets the required quantity of any particular ceremonial food, dips for each participant, and hands it to each. Hence, Judas was not the only one receiving the dipped food from the Messiah. To fully show this, none of the other disciples knew that Judas was the betrayer. Y'Shua loved Judas, and included him in his intimate last seder.

As the korban olah speaks to the new birth experience, where the "prayer of salvation" should contain the essential element of complete submission, dedication and devotion to the Holy One, so the zevach shelamim speaks to the desire, yea even hunger, to share the gospel (good news) with others. Such activity does not enrich us, in the worldly sense, but it does fill us with great joy and celebration, especially when an invitee responds to our aggadah.

VII. The Chatat

Now the L_RD spoke to Moses, saying, "Speak to the children of Israel, saying: 'If a person sins unintentionally against any of the commandments of the L_RD in anything which ought not to be done, and does any of them, if the anointed priest sins, bringing guilt on the people, then let him offer to the L_RD for his sin which he has sinned a young bull without blemish as a sin offering. He shall bring the bull to the door of the tabernacle of meeting before the L_RD, lay his hand on the bull's head, and kill the bull before the L_RD. Then the anointed priest shall take some of the bull's blood and bring it to the tabernacle of meeting. The priest shall dip his finger in the blood and sprinkle some of the blood seven times before the L_RD, in front of the veil of the sanctuary. And the priest shall put some of the blood on the horns of the altar of sweet incense before the L_RD, which is in the tabernacle of meeting; and he shall pour the remaining blood of the bull at the base of the altar of the burnt offering, which is at the door of the tabernacle of meeting. He shall take from it all the fat of the bull as the sin offering. The fat that covers the entrails and all the fat which is on the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove, as it was taken from the bull of the sacrifice of the peace offering; and the priest shall burn them on the altar of the burnt offering. But the bull's hide and all its flesh, with its head and legs, its entrails and offal — the whole bull he shall carry outside the camp to a clean place, where the ashes are poured out, and burn it on wood with fire; where the ashes are poured out it shall be burned. Now if the whole congregation of Israel sins unintentionally, and the thing is hidden from the eyes of the assembly, and they have done something against any of the commandments of the L_RD in anything which should not be done, and are guilty; when the sin which they have committed becomes known, then the assembly shall offer a young bull for the sin, and bring it before the tabernacle of meeting. And the elders of the congregation shall lay their hands on the head of the bull before the L_RD. Then the bull shall be killed before the L_RD. The anointed priest shall bring some of the bull's blood to the tabernacle of meeting. Then the priest shall dip his finger in the blood and sprinkle it seven times before the L_RD, in front of the veil. And he shall put some of the blood on the horns of the altar which is before the L_RD, which is in the tabernacle of meeting; and he shall pour the remaining blood at the base of the altar of burnt offering, which is at the door of the tabernacle of meeting. He shall take all the fat from it and burn it on the altar. And he shall do with the bull as he did with the bull as a sin offering; thus he shall do with it. So the priest shall make atonement for them, and it shall be forgiven them. Then he shall carry the bull outside the camp, and burn it as he burned the first bull. It is a sin offering for the assembly. When a ruler has sinned, and done something unintentionally against any of the commandments of the L_RD his G_d in anything which should not be done, and is guilty, or if his sin which he has committed comes to his knowledge, he shall bring as his offering a kid of the goats, a male without blemish. And he shall lay his hand on the head of the goat, and kill it at the place where they kill the burnt offering before the L_RD. It is a sin offering. The priest shall take some of the blood of the sin offering with his finger, put it on the horns of the altar of burnt offering, and pour its blood at the base of the altar of burnt offering. And he shall burn all its fat on the altar, like the fat of the sacrifice of the peace offering. So the priest shall make atonement for him concerning his sin, and it shall be forgiven him. If anyone of the common people sins unintentionally by doing something against any of the commandments of the L_RD in anything which ought not to be done, and is guilty, or if his sin which he has committed comes to his knowledge, then he shall bring as his offering a kid of the goats, a female without blemish, for his sin which he has committed. And he shall lay his hand on the head of the sin offering, and kill the sin offering at the place of the burnt offering. Then the priest shall take some of its blood with his finger, put it on the horns of the altar of burnt offering, and pour all the remaining blood at the base of the altar. He shall remove all its fat, as fat is removed from the sacrifice of the peace offering; and the priest shall burn it on the altar for a sweet aroma to the L_RD. So the priest shall make atonement for him, and it shall be forgiven him. If he brings a lamb as his sin offering, he shall bring a female without blemish. Then he shall lay his hand on the head of the sin offering, and kill it as a sin offering at the place where they kill the burnt offering. The priest shall take some of the blood of the sin offering with his finger, put it on the horns of the altar of burnt offering, and pour all the remaining blood at the base of the altar. He shall remove all its fat, as the fat of the lamb is removed from the sacrifice of the peace offering. Then the priest shall burn it on the altar, according to the offerings made by fire to the L_RD. So the priest shall make atonement for his sin that he has committed, and it shall be forgiven him.'" (Lev 4:1-35, emphasis and emendation added)

Speak to Aaron and to his sons, saying,"This is the law of the sin offering: In the place where the burnt offering is killed, the sin offering shall be killed before the L_RD. It is most holy. The priest who offers it for sin shall eat it. In a holy place it shall be eaten, in the court of the tabernacle of meeting. Everyone who touches its flesh must be holy. And when its blood is sprinkled on any garment, you shall wash that on which it was sprinkled, in a holy place. But the earthen vessel in which it is boiled shall be broken. And if it is boiled in a bronze pot, it shall be both scoured and rinsed in water. All the males among the priests may eat it. It is most holy. But no sin offering from which any of the blood is brought into the tabernacle of meeting, to make atonement in the holy place, shall be eaten. It shall be burned in the fire." (Lev 6:25-30, emphasis and emendation added)

Chatat ( ): normally translated "sin" offering, but better translated "purification from sin" offering. It is offered to purify the one making the offering from the contamination, or stain, of sin.

From:

Chatá ( ): Primitive root: literally, "to miss," figuratively, "to sin." Various other implications: repentance, to forfeit, to lack, to lead astray, to condemn, to bear the blame, to cleanse, the harm that one has done, to commit sin, to offer for sin, to purge or purify, to make reconciliation

Cheit ( ): Sin, or more precisely, "missing the mark," denoting that which has turned aside off the way, as seen in the following verse:

Among all this people were seven hundred select men who were left-handed; every one could sling a stone at a hair's breadth and not miss ( , yachati). (Jdg 20:16, emphasis and emendation added)

L'chatei ( - infinitive form, "to ______"): to purify through ablution (the act of washing, cleansing, or purification by a liquid, usually water or blood). It is used in several ceremonial instances, denoting purification, through sprinkling, or the application of a liquid:

Examples:

When priests were ordained for service in Tabernacle, Moses "purified" the altar.

And he brought the bull for the sin offering (chatat, ). Then Aaron and his sons laid their hands on the head of the bull for the sin offering (chatat, ), and Moses killed it. Then he took the blood, and put some on the horns of the altar all around with his finger, and purified (y'chatei, ) the altar. And he poured the blood at the base of the altar, and consecrated it, to make atonement for it. (Lev 8:14-15, emphasis and emendation added)

When a house is found to be infected by tzara'at (normally translated "leprosy"), the priest cleanses, or purifies, it by sprinkling the water of cleansing upon it.

And he shall take, to cleanse (to purify - l'chatei, ) the house, two birds, cedar wood, scarlet, and hyssop. (Lev 14:49, emphasis and emendation added)

The waters sprinkled upon a person who has been defiled, due to contact with a human corpse, are referred to as a "purification" (chatat).

Then a man who is clean shall gather up the ashes of the heifer, and store them outside the camp in a clean place; and they shall be kept for the congregation of the children of Israel for the water of purification; it is for purifying (chatat, ) {from sin}. (Num 19:9, emphasis and emendation added)

Taharah ( ): The state of being pure, clean, undefiled, uncontaminated, unadulterated, not a mixture

From:

Taheir ( ), a primitive root: fully bright, pure, unadulterated, sound, uncontaminated

Tahor ( or ): pure, undefiled, unadulterated, uncontaminated

Examples:

The pure gold that was to be used in the construction of the menorah:

You shall also make a lampstand of pure (tahor, ) gold; the lampstand shall be of hammered work. Its shaft, its branches, its bowls, its ornamental knobs, and flowers shall be of one piece. And six branches shall come out of its sides: three branches of the lampstand out of one side, and three branches of the lampstand out of the other side. Three bowls shall be made like almond blossoms on one branch, with an ornamental knob and a flower, and three bowls made like almond blossoms on the other branch, with an ornamental knob and a flower — and so for the six branches that come out of the lampstand. On the lampstand itself four bowls shall be made like almond blossoms, each with its ornamental knob and flower. And there shall be a knob under the first two branches of the same, a knob under the second two branches of the same, and a knob under the third two branches of the same, according to the six branches that extend from the lampstand. Their knobs and their branches shall be of one piece; all of it shall be one hammered piece of pure gold. You shall make seven lamps for it, and they shall arrange its lamps so that they give light in front of it. And its wick-trimmers and their trays shall be of pure gold. It shall be made of a talent of pure gold, with all these utensils. (Ex 25:31-39, emphasis and emendation added)

The spiritual cleanliness and purity required of serving priests and Levites:

For the priests and the Levites had purified (hitaharu, ) themselves; all of them were ritually clean (t'horim, ). And they slaughtered the Passover lambs for all the descendants of the captivity, for their brethren the priests, and for themselves. (Ezr 6:20, emphasis and emendation added)

The category of animal that is qualified for offering to the Holy One:

Then the L_RD said to Noah, "Come into the ark, you and all your household, because I have seen that you are righteous before Me in this generation. You shall take with you seven each of every clean (t'horah, ) animal, a male and his female; two each of animals that are unclean (lo t'horah, ), a male and his female; also seven each of birds of the air, male and female, to keep the species alive on the face of all the earth. For after seven more days I will cause it to rain on the earth forty days and forty nights, and I will destroy from the face of the earth all living things that I have made." And Noah did according to all that the L_RD commanded him. Noah was six hundred years old when the floodwaters were on the earth. So Noah, with his sons, his wife, and his sons' wives, went into the ark because of the waters of the flood. Of clean animals, of animals that are unclean, of birds, and of everything that creeps on the earth, two by two they went into the ark to Noah, male and female, as G_d had commanded Noah. (Gen 7:1-9, emphasis and emendation added)

Tum'ah ( ): The state of being contaminated or defiled, a lack of purity, or anything short of taharah

Pinchas H. Peli, in his work, On Repentance: In the Thought and Oral Discourse of Rabbi Joseph B. Soloveitchik, speaks eloquently on tum'ah:

This impurity makes its mark on the sinner's personality. Sin, as it were, removes the divine halo from one's head, impairing his spiritual integrity...The moment a person sins he lessens his own worth, brings himself down, and becomes spiritually defective, thus foregoing his former status...He is subjected to a complete transformation as his original personality departs, and another one replaces it. This is not a form of punishment, or a fine, and is not imposed in a spirit of anger, wrath, or vindictiveness. It is a "metaphysical" corruption of the human personality, or the divine image of man.

(See note 2)

Examples:

The state that obtains when one participates in illicit relationships:

Also you shall not approach a woman to uncover her nakedness as long as she is in her customary impurity. Moreover you shall not lie carnally with your neighbor's wife, to defile yourself with her. And you shall not let any of your descendants pass through the fire to Molech, nor shall you profane the name of your G_d: I am the L_RD. You shall not lie with a male as with a woman. It is an abomination. Nor shall you mate with any animal, to defile yourself with it. Nor shall any woman stand before an animal to mate with it. It is perversion. Do not defile (titam'u, ) yourselves with any of these things; for by all these the nations are defiled, which I am casting out before you. (Lev 18:19-24, emphasis and emendation added)

The result of straying from G_d and His ways:

"For anyone of the house of Israel, or of the strangers who dwell in Israel, who separates himself from Me and sets up his idols in his heart and puts before him what causes him to stumble into iniquity, then comes to a prophet to inquire of him concerning Me, I the L_RD will answer him by Myself. I will set My face against that man and make him a sign and a proverb, and I will cut him off from the midst of My people. Then you shall know that I am the L_RD. And if the prophet is induced to speak anything, I the L_RD have induced that prophet, and I will stretch out My hand against him and destroy him from among My people Israel. And they shall bear their iniquity; the punishment of the prophet shall be the same as the punishment of the one who inquired, that the house of Israel may no longer stray from Me, nor be profaned (caused to be defiled - yitam'u, ) anymore with all their transgressions, but that they may be My people and I may be their G_d," says the L_rd G_D. (Ezek 14:7-11, emphasis and emendation added)

As stated in the introduction to this series, there are five types of korbanot, only two of which have anything whatsoever to do with sin. The other three are making completely different statements, expressing completely different ideas. Unfortunately, the only thing that most believers know, about our Messiah's korban, is that it atones for sin. If that is all our Messiah has done for us, we have only been brought back to where we first came in, and there are three essential korbanot still due. Actually, only one of the remaining korbanot is an offering made to the Holy One. The korban olah is an expression of whole-hearted, unreserved devotion and dedication to the Holy One, including all that one is, and all of that one's potential. The korban minchah, is an expression of relief, quietness of spirit, and peace that ensues when one has laid his own agenda at the altar, and has set off on G_d's path, responsible only for faithfulness. The zevach shelamim, is actually a celebration of the state of intimacy with our Creator — the goal of the process, and our reason for living, as well as an expression of our desire to share what we have gained with others.

The korban in view, the chatat, begins to bring what we all already know about into focus, the purification of, and propitiation for, sin. When one has missed the mark, in any way, one has become stained, or defiled. Purification (chatat), restores purity, re-opening the way to intimacy with our Creator.

For one who has been defiled, by transgression or through no fault of self, the korban chatat represents cleansing from the defilement. The issue is addressed by Nachmanides (a 13th century sage), in his Commentary on the Torah, addressing Leviticus 4:2:

The reason for the offerings for the erring soul is that all sins [even if committed unwittingly] produce a particular "stain" upon the soul and constitute a blemish theron, and the soul is only worthy to be received by the countenance of its Creator when it is pure of all sin. It is for this reason that the erring soul brings an offering, through which it becomes worthy of approaching "unto G_d who gave it" (Eccl 12:7)

(See note 3)

The following diagram shall serve to encapsulate our study of this offering:

The relationship status, with the Holy One, where the chatat becomes necessary, is indicated by the highlighted area on the map. The actual offering is represented by the emphasized ring, just inside the highlighted area. The center area of the map represents the essential goal of the whole korbanot process, "intimacy with our Creator," which is the very reason we were all created; the reason for life, if you will.

The initial pass, though the olah with its minchah, forges a permanent relationship with our Creator, establishing citizenship in the Commonwealth of Believing Israel, and the eternal economy to come (the olam haba). As previously shown, these initial stages correspond to the New Birth process in the current, Messianic, economy. The relationship thus forged is represented by one's subsequent presence in the zevach shelamim range of the map, which represents a state of access and intimacy with the Holy One, in both, the Mosaic and Messianic, economies.

While the relationship with the Holy One is permanent, and incorruptible, regarding membership in the eternal economy, in actual practice, our relationship waxes and wains. This is due to there being imperfect entities, humans, on one side of that relationship. Missing the mark creates a condition that hinders intimacy with our Creator. This condition requires recognition, and corrective action, to alleviate it.

In some minor cases, generally those that are unavoidable, all that is needed is the passage of a specified period of time, followed by the rite of tevilah (ceremonial immersion), to put the hindering state behind. After which, one is able to return directly to the zevach shelamim range.

In other cases, a more formal purification rite, the chatat, is required. After which, one is able to return directly to the zevach shelamim range.

In other cases, where some kind of damages have been caused (spiritual and frequently corporeal), a liability, or sin debt, has been incurred, requiring various forms of indemnification, or restitution, completed by an indemnity offering (korban asham), which is the subject of the next study. Frequently, after an korban asham has been made, a chatat will also be required, purifying one of the stain of the triggering sin.

In cases of leadership, or corporate action or representation (priest, kings, etc.), once a chatat has been completed (alone, or following a korban asham), one must re-ratify one's whole-hearted devotion and submission to the Holy One, and his ways, via korban olah and its minchah.

The chatat must, generally, be prepared as follows. There are variations, according to specific type.

1. The korban is to be brought to the kohen with one's own hands. It cannot be offered by a designated proxy.


2. The one(s) required to make the korban, varies, depending upon the identity of the transgressor:


1. In cases involving a kohen (priest), or ruler, or individual, the actual transgressor makes the offering


2. In cases involving the entire assembly, the elders make the offering


3. The korban/agent varies, also, depending on the type of transgression


1. Unintentional sin of a kohen or the entire assembly: a bull


2. Unintentional sin of a ruler: a male kid of the goats


3. Unintentional sin of an individual: a female lamb or kid of the goats


4. The officiating priest is to inspect the korban, to ensure that it is not flawed or blemished. For the korban to be devoid of imperfections speaks to the holiness and perfection of the true korban, Messiah Y'Shua. If blemishes would be present, the coming establishment of mutual agency would only serve to be a mutual exchange of blemishes.


5. The one(s) offering the korban then perform(s) the rite of s'michat yadayim (the laying on of hands), establishing the relationship of mutual agency. The one(s) making the offering shall henceforth act in and through the korban, and vice-versa.


6. The officiating priest then performs the rite of sh'chitah (ceremonial slaughter) at the entrance to the Holy Place, and the korban symbolically lays its life down in the presence and service of the Holy One, in this case, toward the goal of purifying the one(s) making the offering.


7. The korban is divided into its distributional elements:


1. The memorial portion for the Holy One (the cheilev and associated parts)


2. The blood, which is to be used for purification and path delineation.


3. The remainder of the korban: hide, flesh and offal (intestinal contents), for disposal by fire


8. The blood (symbolic of the holy life of the korban, hence our Messiah) is used to purify and revitalize, according to the transgressor's identity:


1. In cases involving a kohen (priest) or the entire assembly (spiritual transgressions), the officiating priest's index finger is dipped into the blood, and is used to completely, and obviously delineate the path of righteousness, by way of a sevenfold sprinkling toward parochet (veil), and is also applied to the horns of the altar of incense. This speaks to purifying all of our ways by seeking and responding to His input, only. Everything we do and think reflects upon Him, as others are watching.


2. In cases involving a ruler or an individual, the officiating priest's index finger is dipped in the blood, and the blood is then applied to the horns of the mizbeach shel olah (altar of burnt offering). This speaks of purifying the avenue, by which, our thoughts and actions come before the Holy One, as all that we do, we do unto Him, even if no one else is watching.


9. The remainder of the blood is poured out at the base of the mizbeach shel olah (altar of burnt offering), keeping pure, and supported, the means of receiving new and returning members of the Commonwealth of Believing Israel. This is because the primary purpose of the altar, is to receive the indications of dedication and submission from the new and returning ones, sending them on to the Holy One.


10. The memorial portion for the Holy One is converted to smoke on the altar, rising symbolically to Him. For individuals, the rising cheilev is a sweet savor.


11. Finally, the remainder of the "flesh" is essentially "disposed of."
    
    If the blood had been taken into the Holy Place, the remainder (hide, flesh, and waste) is burned (saraph) out of existence, by fire, in a specially set apart place, outside camp. Otherwise, the remainder is to be eaten by the officiating priest, after having been boiled. Since it is not possible for a single man to eat an entire korban in one sitting, anything remaining was likely to be consumed out of existence, by fire, outside the camp.

The consumption of the flesh of the korban, except for the cheilev, by the officiating priest appears to represent the absorption, and annihilation of the contamination of the "flesh" (physicality) of the offender, by the priest, who is a stand-in for our beloved Messiah.

When evening had come, they brought to Him many who were demon-possessed. And He cast out the spirits with a word, and healed all who were sick, that it might be fulfilled which was spoken by Isaiah the prophet, saying: "He Himself took our infirmities And bore our sicknesses." (Mat 8:16-17, emphasis and emendation added)

The picture of consuming away our contamination seems to have a relationship to the digestion process, extracting any value, but eliminating anything that cannot provide any value. This idea gives an enhanced appreciation of the following passage:

When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand: There is nothing that enters a man from outside which can defile (contaminate) him; but the things which come out of him, those are the things that defile a man. If anyone has ears to hear, let him hear!" When He had entered a house away from the crowd, His disciples asked Him concerning the parable. So He said to them, "Are you thus without understanding also? Do you not perceive that whatever enters a man from outside cannot defile (contaminate) him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?" And He said, "What comes out of a man, that defiles (contaminates) a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile (contaminate) a man." (Mk 7:14-23, emphasis and emendation added)

Consumption of all but the cheilev (fats and associated parts) out of existence, by fire (saraph), outside the camp, symbolizes judgment and separation because of the defilement, or stain, of sin. It speaks of the inability of our corrupted physicality (flesh) to persist, or be of any value, outside this temporary, preliminary cosmos.

It [a dead body] is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, "The first man Adam became a living being." The last Adam became a life-giving spirit. However, the spiritual is not first, but the natural, and afterward the spiritual. The first man was of the earth, made of dust; the second Man is the L_rd from heaven. As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of G_d; nor does corruption inherit incorruption. (1Cor 15:44-50, emphasis and emendation added)

The symbolic rising of the cheilev to the Holy One, by having been converted to smoke on the altar, speaks of the incorruptible essence of our Gael (Kinsman Redeemer), Who laid down His life for our purification. Although the korban is for sin and its stain, our Messiah remains at the heart of it, indeed, He is the very best of part of it. As He rose, incorruptible, so shall we, who are "in" Him. His incorruptible "seed" is producing fruit, today and forever more.

And if you call on the Father, who without partiality judges according to each one's work, conduct yourselves throughout the time of your stay here in fear; knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Messiah, as of a lamb without blemish and without spot. He indeed was foreordained before the foundation of the world, but was manifest in these last times for you who through Him believe in G_d, who raised Him from the dead and gave Him glory, so that your faith and hope are in G_d. Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart, having been born again, not of corruptible seed but incorruptible, through the word of G_d which lives and abides forever. (1Pe 1:17-23, emphasis added)

Now, to a de-mystifying of an otherwise enigmatic passage:

Therefore, if anyone is in Messiah, he is a new creation; old things have passed away; behold, all things have become new. Now all things are of G_d, who has reconciled us to Himself through Messiah Y'Shua, and has given us the ministry of reconciliation, that is, that G_d was in Messiah reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. Now then, we are ambassadors for Messiah, as though G_d were pleading through us: we implore you on Messiah's behalf, be reconciled to G_d. For He made Him who knew no sin to be sin for us, that we might become the righteousness of G_d in Him. (2Co 5:17-21, emendation and emphasis added)

Here we see a Hebraic concept expressed in Greek. In Hebrew, the root chatá can convey either, the act or defilement of sin, or its expiation (the purging of its contamination, or the payment of its penalty, or the bearing of its consequences). In the previous passage, we see Messiah, as the source of our purification, as well as the consequence bearer for our sin (the same word, in Greek, intending to convey its equivalent meanings in Hebrew).

In view of all of this, a more correct translation becomes:

For He made Him who knew no sin to be [purification of] sin for us, that we might become the righteousness of G_d in Him. (2Cor 5:17-21, emendation and emphasis added)

VIII. The Asham

"If a person sins in hearing the utterance of an oath, and is a witness, whether he has seen or known of the matter — if he does not tell it, he bears guilt. Or if a person touches any unclean thing, whether it is the carcass of an unclean beast, or the carcass of unclean livestock, or the carcass of unclean creeping things, and he is unaware of it, he also shall be unclean and guilty. Or if he touches human uncleanness — whatever uncleanness with which a man may be defiled, and he is unaware of it — when he realizes it, then he shall be guilty. Or if a person swears, speaking thoughtlessly with his lips to do evil or to do good, whatever it is that a man may pronounce by an oath, and he is unaware of it — when he realizes it, then he shall be guilty in any of these matters. And it shall be, when he is guilty in any of these matters, that he shall confess that he has sinned in that thing; and he shall bring his trespass offering to the L_RD for his sin which he has committed, a female from the flock, a lamb or a kid of the goats as a sin offering. So the priest shall make atonement for him concerning his sin. If he is not able to bring a lamb, then he shall bring to the L_RD, for his trespass which he has committed, two turtledoves or two young pigeons: one as a sin offering and the other as a burnt offering. And he shall bring them to the priest, who shall offer that which is for the sin offering first, and wring off its head from its neck, but shall not divide it completely. Then he shall sprinkle some of the blood of the sin offering on the side of the altar, and the rest of the blood shall be drained out at the base of the altar. It is a sin offering. And he shall offer the second as a burnt offering according to the prescribed manner. So the priest shall make atonement on his behalf for his sin which he has committed, and it shall be forgiven him. But if he is not able to bring two turtledoves or two young pigeons, then he who sinned shall bring for his offering one-tenth of an ephah of fine flour as a sin offering. He shall put no oil on it, nor shall he put frankincense on it, for it is a sin offering. Then he shall bring it to the priest, and the priest shall take his handful of it as a memorial portion, and burn it on the altar according to the offerings made by fire to the L_RD. It is a sin offering. The priest shall make atonement for him, for his sin that he has committed in any of these matters; and it shall be forgiven him. The rest shall be the priest's as a grain offering." Then the L_RD spoke to Moses, saying: "If a person commits a trespass, and sins unintentionally in regard to the holy things of the L_RD, then he shall bring to the L_RD as his trespass offering a ram without blemish from the flocks, with your valuation in shekels of silver according to the shekel of the sanctuary, as a trespass offering. And he shall make restitution for the harm that he has done in regard to the holy thing, and shall add one-fifth to it and give it to the priest. So the priest shall make atonement for him with the ram of the trespass offering, and it shall be forgiven him. If a person sins, and commits any of these things which are forbidden to be done by the commandments of the L_RD, though he does not know it, yet he is guilty and shall bear his iniquity. And he shall bring to the priest a ram without blemish from the flock, with your valuation, as a trespass offering. So the priest shall make atonement for him regarding his ignorance in which he erred and did not know it, and it shall be forgiven him. It is a trespass offering; he has certainly trespassed against the L_RD." (Lev 5:1-19, emphasis and emendation added)

Likewise this is the law of the trespass offering (it is most holy): In the place where they kill the burnt offering they shall kill the trespass offering. And its blood he shall sprinkle all around on the altar. And he shall offer from it all its fat. The fat tail and the fat that covers the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove; and the priest shall burn them on the altar as an offering made by fire to the L_RD. It is a trespass offering. Every male among the priests may eat it. It shall be eaten in a holy place. It is most holy. The trespass offering is like the sin offering; there is one law for them both: the priest who makes atonement with it shall have it. (Lev 7:1-7, emphasis and emendation added)

Asham ( ) normally translated "guilt," or "trespass" offering, but better translated "indemnity," or "compensation" offering.

This offering is generally required when a individual has committed a sin which causes some kind of loss or damage to another. In such cases, one must make an asham to the Holy One (always numbered among the offendees). If someone other than the Holy One is among the offendees, the other offendees must be compensated first, then the asham is made to the Holy One.

Asheim ( ): normally translated, "guilty," but more succinctly translated "liable"

Korban Oleh v'Yoreid ( ): literally, "the rising and falling offering," fits in the category of an asham, but its valuation is allowed to vary.

This korban is generally applicable to low impact trespasses, such as becoming tamei (contaminated), and communicating that contamination to others, unwittingly. In such cases, the asham is allowed to increase or decrease ("rise or fall"), according to the offender's means.

Ma'al ( ): an "unfaithful" or "treacherous" act, a "trespass" against the Holy One or against man (one created in the image of the Holy One).

This is the kind of sin requiring an asham, including some kinds of willful sin against a brother, as well as inadvertent sins against G_d's "holy things."

This term can be applied to the case, where, an offense is committed by a person who knows better but who, for selfish motives , acts in bad faith.

Avon ( or ): normally translated, "guilt" or "iniquity."

This is the state of being that "attaches," when one has committed a ma'al.

As stated in the introduction to this series, there are five types of korbanot, only two of which have anything whatsoever to do with sin. The other three are making completely different statements, expressing completely different ideas. Unfortunately, the only thing that most believers know, about our Messiah's korban, is that it atones for sin. If that is all our Messiah has done for us, we have only been brought back to where we first came in, and there are three essential korbanot still due. Actually, only one of the remaining korbanot is an offering made to the Holy One. The korban olah is an expression of whole-hearted, unreserved devotion and dedication to the Holy One, including all that one is, and all of that one's potential. The korban minchah, is an expression of relief, quietness of spirit, and peace that ensues when one has laid his own agenda at the altar, and has set off on G_d's path, responsible only for faithfulness. The zevach shelamim, is actually a celebration of the state of intimacy with our Creator — the goal of the process, and our reason for living, as well as an expression of our desire to share what we have gained with others.

The korban in view, the asham, completes the set of propitiatory offerings, of which, most believers are aware. When one has missed the mark, in any way, one has become stained, or defiled. Purification (chatat), restores purity, re-opening the way to intimacy with our Creator. When one has caused damage or loss, one must take steps to make the damaged party "whole," via an asham and its valuations and assessments.

As previously stated, asham is normally translated "guilt," or "trespass" offering, but is better translated "indemnity," or "compensation" offering. This offering is generally required when a individual has committed a sin which causes some kind of loss or damage to another. Such loss can be inadvertent, or intentional, as to severity and commensurate compensation level. The damaged party can be the Holy One, alone, or can include one or more fellow humans. If the damaged party is one or more humans or group, the Holy One is also included in the list of damaged parties, requiring an asham to be offered, in addition to any compensatory and punitive damages to be rendered to others.

All offerings involve a rather significant level of complexity and diversity. But, the asham is particularly diverse and complex, since it could involve much of what constitutes modern criminal and civil law: burdens of proof, sufficiency of evidence, elements of claims, weight of evidence and testimony, conduct of trials, etc. In many cases, in addition to the compensation required to make an offended party "whole," compensation can include "exemplary" or "punitive" damages, intended to dissuade others from perpetrating similar offenses. Additionally, liability payments can, and generally do, include amounts intended to compensate for intangible losses, such as pain and suffering, loss of expected future benefit, etc. The Torah is not comprehensive in application, but it is quite comprehensive in principle.

As with the other korbanot, this is not intended to be a detailed examination. Rather, it is intended as a familiarization and overview, exposing the student to the basic principles associated with this korban.

It is sometimes difficult to differentiate, between violations requiring a korban chatat (a simple purification offering) and a korban asham (an indemnity offering). Some cases are relatively obvious. From those we can distill some guiding principles.

An asham is essentially a supplemented chatat, having the added element of indemnity, compensation, and/or restitution. Hence, in general, sins requiring a korban asham are likely distinguished from sins requiring a korban chatat, by the degree of severity, and cases where the offense causes loss or damages. As the name implies, the offender deserves to be ruined and destroyed because of it, unless dealt with properly. If "restitution" not made, one is liable to "retribution."

Lead me, O L_RD, in Your righteousness because of my enemies; Make Your way straight before my face. For there is no faithfulness in their mouth; Their inward part is destruction; Their throat is an open tomb; They flatter with their tongue. Pronounce them guilty ( , ha-ashimeim) O G_d! Let them fall by their own counsels; Cast them out in the multitude of their transgressions, For they have rebelled against You. (Ps 5:8-10, emphasis and emendation added)

Samaria is held guilty ( , tesham, held liable), For she has rebelled against her G_d. They shall fall by the sword, Their infants shall be dashed in pieces, And their women with child ripped open. (Hos 13:16, emphasis and emendation added)

Then they said to one another, "We are truly guilty ( , asheimim) concerning our brother (Joseph), for we saw the anguish of his soul when he pleaded with us, and we would not hear; therefore this distress has come upon us." (Gen 42:21, emphasis and emendation added)

The following diagram shall serve to encapsulate our study of this offering:

The relationship status, with the Holy One, where the asham becomes necessary, is indicated by the highlighted (yellow) area on the map. The actual offering is represented by the emphasized ring, just inside the highlighted area. The center area of the map represents the essential goal of the whole korbanot process, "intimacy with our Creator," which is the very reason we were all created; the reason for life, if you will.

The initial pass, though the olah with its minchah, forges a permanent relationship with our Creator, establishing citizenship in the Commonwealth of Believing Israel, and the eternal economy to come (the olam haba). As previously shown, these initial stages correspond to the New Birth process in the current, Messianic, economy. The relationship thus forged is represented by one's subsequent presence in the zevach shelamim range of the map, which represents a state of access and intimacy with the Holy One, in both, the Mosaic and Messianic, economies.

While the relationship with the Holy One is permanent, and incorruptible, regarding membership in the eternal economy, in actual practice, our relationship waxes and wains. This is due to there being imperfect entities, humans, on one side of that relationship. Missing the mark creates a condition that hinders intimacy with our Creator. This condition requires recognition, and corrective action, to alleviate it.

In some minor cases, generally those that are unavoidable, all that is needed is the passage of a specified period of time, followed by the rite of tevilah (ceremonial immersion), to put the hindering state behind. After which, one is able to return directly to the zevach shelamim range.

In other cases, a more formal purification rite, the chatat, is required. After which, one is able to return directly to the zevach shelamim range.

In other cases, where some kind of damages have been caused (spiritual and frequently corporeal), a liability, or sin debt, has been incurred, requiring various forms of indemnification, or restitution, completed by an asham (indemnity offering). Frequently, after a korban asham has been made, a chatat will also be required, purifying one of the stain of the triggering sin.

In cases of leadership, or corporate action or representation (priests, kings, etc.), once a chatat has been completed (alone, or following a korban asham), one must re-ratify one's whole-hearted devotion and submission to the Holy One, and his ways, via korban olah and its minchah.

As previously stated, an asham is essentially a supplemented chatat, having the added element of indemnity, compensation, and restitution. As such, its preparation is accomplished in the same way as the chatat is offered. There are a couple of essential differences:

1. The korban is accompanied by a restitution valuation, and a punitive supplement: generally 1/5^th - 25%.


2. The sins giving rise to a need for an asham are verbally named and confessed, at the time when the offender is establishing a relationship of mutual agency, via the rite of s'michat yadayim (the laying on of hands).

This is a special asham, made in cases typified by the following:

• Failure to testify in a case where evidence is possessed (one saw, but not heard; heard but not saw, or obtained evidence outside the event itself, such as hearing an admission)


• Becoming tamei (contaminated) and communicating that to others, or to G_d's holy things, while the condition was not known, or when one forgot about the condition.


• Swearing an oath that something happened when it didn't (via inadvertence), or vice versa. Or taking a vow, and not fulfilling it because of forgetfulness or lack of ability.

The asham penalty goes up or down according to the means of the guilty party. The initial valuation is a female lamb of the sheep or goats, and the offering is actually classified as a chatat (purification), and offered accordingly. If the offender cannot afford a lamb, the valuation is downgraded to two turtledoves, one for a chatat, and the other one for a korban olah (dedication offering). These are offered in accordance with their individual types. If the offender cannot afford the turtledoves, the valuation is downgraded further, to a korban minchah (meal or grain offering), offered in accordance with its type, except that no oil is put upon it.

While damaging acts against the Holy One can be rectified via confessions and sacrificial offerings in the temple, damages and loss caused to a brother or neighbor must be restored to him.

Jewish tradition: The Holy One can, and does, forgive sins against Him. But the portion of the sin that is against your brother, only your brother can forgive.

Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift (korban) there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. (Matt 5:23-24, emphasis and emendation added)

Biblical "blamelessness," is a state or condition, where, no one can claim that we have wronged them, and have not "made it right."

Do all things without complaining and disputing, that you may become blameless and harmless, children of G_d without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world, (Php 2:14-15, emphasis and emendation added)

A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach... (1Tim 3:2, emphasis and emendation added)

Therefore, beloved, looking forward to these things (eternal bliss), be diligent to be found by Him in peace, without spot and blameless; and consider {that} the longsuffering of our L_rd {is} salvation, as also our beloved brother Paul, according to the wisdom given to him, has written to you... (2Pet 3:14-15, emphasis and emendation added)

Will the failure to make things right with an offended brother inhibit/degrade an intimate relationship with the Holy One? Yes, if one refuses to engage in the process of making things right. If the brother refuses, the token of responsibility passes to the offended party. If the opportunity to make things right passes, one should seek to rectify the situation as close to what is right as possible.

The typical compensation for willful transgression (i.e., theft, fraud, etc.) is twice the original value of damages or loss. For willful transgression that affects what is needed for the offendee's livelihood, compensation is four to five times the original value of damages or loss. If the severity is low, or intent cannot be proven, compensation is generally full restitution, plus twenty-five percent.

If a man steals an ox or a sheep, and slaughters it or sells it, he shall restore five oxen for an ox and four sheep for a sheep. If the thief is found breaking in, and he is struck so that he dies, there shall be no guilt for his bloodshed. If the sun has risen on him, there shall be guilt for his bloodshed. He should make full restitution; if he has nothing, then he shall be sold for his theft. If the theft is certainly found alive in his hand, whether it is an ox or donkey or sheep, he shall restore double. If a man causes a field or vineyard to be grazed, and lets loose his animal, and it feeds in another man's field, he shall make restitution from the best of his own field and the best of his own vineyard. If fire breaks out and catches in thorns, so that stacked grain, standing grain, or the field is consumed, he who kindled the fire shall surely make restitution. If a man delivers to his neighbor money or articles to keep, and it is stolen out of the man's house, if the thief is found, he shall pay double. If the thief is not found, then the master of the house shall be brought to the judges to see whether he has put his hand into his neighbor's goods. For any kind of trespass (pesha, transgression), whether it concerns an ox, a donkey, a sheep, or clothing, or for any kind of lost thing which another claims to be his, the cause of both parties shall come before the judges; and whomever the judges condemn shall pay double to his neighbor. (Ex 22:1-9, emphasis and emendation added)

Messiah, himself, recognized the value of a true asham:

Then Y'shua entered and passed through Jericho. Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich. And he sought to see who Y'Shua was, but could not because of the crowd, for he was of short stature. So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way. And when Y'Shua came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house." So he made haste and came down, and received Him joyfully. But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner." Then Zacchaeus stood and said to the L_rd, "Look, L_rd, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold." And Y'Shua said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost." (Luk 19:1-10, emphasis and emendation added)

A nazir (nazarite) pledges to avoid ritual defilement during the term of his vow. If he becomes inadvertently or willfully defiled, he must re-serve the entire period — repay the full term that he originally pledged. In addition to the restitution of the full pledge, he must offer an asham. (Num 6:12)

An asham is due, in addition to the restoration of the value of the damages, resulting from the misuse of sanctified objects (holy things). This is only possible when the sin is inadvertent, or committed in error. If committed willfully, the penalty is karet (being cut off from one's people). (Ex 5:15-16). Even though inadvertent, the action is still called a me'ilah (treachery).

Yet it pleased the L_RD to bruise Him; He has put {Him} to grief. When You make (appoint, consider) His soul an offering for sin (im-tashim asham nafsho). He shall see {His} seed, He shall prolong {His} days, And the pleasure of the L_RD shall prosper in His hand. (Isa 53:10, emendation added)

¹ All Scripture references are from the New King James version, unless otherwise specified.

² Pinchas H. Peli, On Repentance: In the Thought and Oral Discourse of Rabbi Joseph B. Soloveitchik (Jerusalem: Oroth Publishing House, 1980), pp. 59-60

³ Nachmanides, Commentary on the Torah Leviticus 4:2, trans. Charles B. Chavel (New York: Shilo Publishing House, 1974)