Leviticus

All the words of the law in the book of Leviticus and the first ten chapters of Deuteronomy were given to Moses during the fifty days following the setting up of the Tabernacle, prior to the Israelites' departure from Mount Sinai. In the first chapter, three categories of burnt offerings are detailed: those from the herd (vv3-9), those from the flock (vv10-13), and those of birds (vv14-17). Each is brought to the priests of Yahweh by the petitioner for sacrifice, but their manner and locations of slaughter differ. The offerings from the herd - a male calf, or ram, were to be brought near to the doorway of the tent of meeting, where the petitioner would lay his hands on the head of the animal to be sacrificed "that it may be accepted for him to make atonement on his behalf." (vv3-4). The offerings from the flock, a male sheep or goat, were to be brought near, yet slaughtered on the side of the altar northward before Yahweh (vv11) to the right-facing side of the holy of holies. Offerings of birds, either turtledoves or pigeons, were not slaughtered by the petitioner but by the priests themselves. Distinct from the subsequently described types of offerings (five total) in the next six chapters of Leviticus (Burnt Offerings, Grain Offerings, Peace Offerings, Sin Offerings, and Guilt Offerings), all of these sacrifices are to be completely burned, leaving nothing for the person offering it, nor the priests to later consume. The description of the bird offerings may have been a later addition to the statute, making provision for people of all wealth classes to have sacrificial access to Yahweh (birds were in abundant supply and inexpensive), evidenced by the opening declaration making no mention of birds, "you shall bring your offering of animals from the herd or flock." (v2), and the distinction in manner from how these sacrifices were slaughtered. Identical for each sacrifice was that their entrails were separated (vv9,13,16), yet the crop of the birds was cast beside the altar eastward. Note that the bird was to be torn open (שִֹֹׁסַּע - sissa) in verse 17, not torn in two. This reflects Abram's sacrifice in Gen 15 when he was commanded to cut the larger animals in two, but did not divide the birds. All are finally offered up in smoke on the altar, an offering by fire of a soothing/pleasing aroma to Yahweh (vv9,13,17). The word used to describe the aroma basically means rest, signifying the tranquility and peace the sacrifice brings between God and the worshiper.

Depending on your Bible translation, the offering described here may be referred to as a grain offering, a cereal offering, a bread offering, or, in the KJV, a meat offering, as in the old English sense of "meat," meaning "food." As with the previous chapter, the offering here is detailed in three categories according to the manner of grain preparation, before a fourth detail is added for the sacrifice of unprepared grain (v14, presumably barley). The categories are by the manner of preparation into a consumable product. These are grains (bread products - cakes or wafers - of fine flour) prepared in an oven (v4), on the griddle (v5), and in a pan (v7). The priest is to make a memorial portion sacrifice to Yahweh (v9), and the remainder is for consumption by Aaron and the other priests (vv2,11). None of the grain sacrifices are to be prepared using leaven (v11), as leaven prompts fermentation, ergo deterioration. It is, therefore, known to symbolize death and hence prohibited on the altar of blessing and life. Wine, too, the epitome of fermentation, is never burned on the altar hearth but is poured on the altar base onto the ground (Num 28:7). (Milgrom) Note Paul's corollary of the sacrifice poured out on the ground, drawn in Philippians 2:17: "But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all." reference: Jacob Milgrom, A Continental Commentary: Leviticus: A Book of Ritual and Ethics (Minneapolis, MN: Fortress Press, 2004)

Chapter three describes the statutes of the Peace/Fellowship Offering. Of the five types of sacrifices described in the first seven chapters of Leviticus, this is the only one that allows the person presenting the sacrifice to participate in the consumption of the animal presented to Yahweh. This would allow for fellowship not only with God but also with their families and the priests who consume the remaining portion of the meat sacrifice not burned to God. The Peace, or Fellowship Offering, is the sacrifice that underscores the covenant fellowship with the LORD and His people (as does the salt additive to the grain offering from 2:13, whose purpose often mirrors that of the offering it accompanies). The fellowship offering functioned as a shared meal between Israel and Yahweh that confirmed and celebrated their covenant. By giving Yahweh the best portion (the fat, vv3-4,9-10,14-15), they honored Him as the One worthy of all glory and praise. Although this statute appears to simply divide the types of offerings into those brought from either the herd (vv1-5) or the flock (vv6-16), special care is given to further delineate between the manner of sacrifice for the sheep and the goats of the flock (cf. Mt 25:31-46). Differing from the Burnt Offerings of chapter one (which were for the atonement of sins), both male and female sacrifices were allowed for Peace Offerings (vv1,6). Sacrifices of different types and purposes could be made with each other, but they were still made in the correct order. It would be incorrect to participate in fellowship with God while unrepentant of sin. Burnt offerings made with Peace offerings were always made with fellowship following atonement (9:15-21).

Here, in the first of two chapters covering the statutes of sin offerings, the details of the manner of sacrifice for the specific offender of God's laws are prescribed. There are five categories, including sacrifices for inadvertent or unknown/unrevealed sins: 1) of the high priest (the anointed priest vv3-12), 2) of the whole congregation of Israel (vv13-21), 3) of the head of a tribe (Num 1:16), or the head of a father's household (Num 3:24,30; 36:1) (a leader vv22-26), 4) of a common person who brings a goat offering (vv27-31), and 5) of a common person who brings a lamb (vv32-35). In each of these, the manner of slaughter and presentation of the choice fats from the animal to Yahweh mirrors that of the atonement (ch1) and fellowship (ch3) offerings. Beyond this, there are many distinctions. The details for the first two sins, those of the high priest and of the whole congregation of Israel, are given greater gravity, requiring the more expensive sacrifice of a bull (vv3,14) to be presided over by the high priest himself (vv5,16) with the blood of the sacrifice brought into the Holy Place (vv4,16) and used to cleanse the Most Holy Place (sprinkling blood before the veil of the sanctuary seven times v6,17) and the Holy Place (putting blood on the horns of the altar of incense in the tent of meeting v7,18). These blood "cleansing" rites performed directly before the Most Holy Place demonstrate that the sins being atoned for had penetrated and defiled the heart of the sanctuary. The sins of the leaders and common citizens also required atonement, but were not expected to provide such a valuable offering to atone for their sins. The leader was required to sacrifice a female goat with a priest putting blood on the horns of the altar of burnt offering (v24) - which was outside of the tent of meeting. The common citizen had similar requirements; however, their sacrificial obligation was either to be a female goat or lamb. The females from the herd were more valuable because they produced both wool and milk, and the males had to be culled for flock balance. Goats and sheep grazed in the same flocks. In the next chapter, the cost burden for the poor for sin offerings is further lessened.