Parashat Tsav (Leviticus 6:8-8:36)
Leviticus 6 (continued)
6:12 And the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings.
Comment: “the fire upon the altar shall be burning … shall not be put out:”: The altar fire is used to burn the animal sacrifices, which I think can symbolize our “old selves”. The burning of “old selves” should not be discontinued.
Leviticus 7
7:12 If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried.
2026 Comment: How many ways are there for cooking wheat flour?
In Levticus, and 7:13, we can see these different ways:
Baking it (v2:5) or frying it (here in v7:12)
Make it in thick cakes or thin wafers (here in v7:12)
Make it unleavened (here in v7:12) or leavened (v7:13).
There are also teachings on putting oil (here in v7:12) and on putting salt (2:13) to the flour. I know that these can make the wheat-based food very tasty, since in China there are YouTiao (“oil strips”, long strips of raised wheat dough salted and thoroughly fried in oils), which are very crispy and delicious for breakfast.
Does Torah mention life necessities other than eating?
Yes, e.g., Torah mentions building a tent in Exodus, making clothes in Exodus, cooking food in Leviticus, traveling in Numbers. However, all these are connected to serving the Creator. The Tent is a meeting place with G-d. The clothes are the uniforms to be worn by G-d’s servants. The food is used in sacrificial or worshiping events (like here for thanksgiving). The traveling is to go to the promised land to observe G-d’s commandments there. Torah uses these to teach us to transform material things and mundane activities for the higher purpose of serving the Creator of all, which is most fitting.
7:25 For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD, even the soul that eateth it shall be cut off from his people.
Comment: Fat (chelev): May be better translated as suet. Jewish definition of forbidden fat is quite complicated. Fat of kosher birds is not prohibited. See, e.g., https://en.wikipedia.org/wiki/Chelev
We now know that suet is not very healthy to eat. Observance of commandments may be good for health even from a modern scientific point of view. However, I suspect there is also a symbolic meaning for this prohibition. Fat is good for burning in the altar fire, but unhealthy for human consumption. I suspect that it can symbolize the vanity or pride of the “old self”. We should “kill” it from our egos. Glory should be ascribed to Gd, not to our egos.
2026 Comment: Are Jews allowed to eat beef from Muslim’s restaurants?
No. Muslim’s beef may have forbidden fat for the Jews.
What to do if Jews would like to eat any animal fat?
They can eat fat (and tendons too) from kosher birds (such as chicken, goose).
Fat from kosher fish is also allowed.
7:26 Moreover ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings.
2026 Comment: “of fowl or of beast”: Is blood of fish forbidden to be eaten by the Jew?
No, as long as the fish is from kosher species with fins and scales.
So (kosher) fish is one of the easiest food groups to eat for Jews to get animal protein. They do not have to be drained of blood.
So in summary, to eat animal- based food, it is easiest to eat kosher eggs (from kosher birds), kosher fish, (in fact, these are not considered meat in the sense of forbidden to be mixed with milk), then kosher birds (from which blood is forbidden), then kosher animal meat (such as beef and lamb, from which not only blood, but also certain fat and tendons, are forbidden, the latter is due to Genesis 32:32). This is in fact a quite beneficial order of dietary preference, due to G-d’s mercy.
Leviticus 8
8:12 And he poured of the anointing oil upon Aaron’s head, and anointed him, to sanctify him.
Comment: “anointed him, to sanctify him”: The word anoint is related to “the anointed one” or the messiah , which is translated as the Christ in Greek. This current verse suggests that the purpose of “anointing” is “to sanctify” someone or something, to start to perform a specific function in Gd’s plan. In the current verse, Moses anointed Aaron to serve as the high priest. This implies that the high priest can be anointed by a prophet (who was Moses in this case). In fact, a king or a prophet can also be anointed by a prophet. See 1st Kings 19:15-16: where Gd told Prophet Elijah: “Go, … anoint Hazael to be king over Syria … And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet … ”
Why can all three kinds of messiahs (anointed ones, including prophets, kings, and high priests) be anointed by a prophet? I think this is because a prophet hears words from Gd. In fact the ultimate anointer is the Word of Gd, or Gd Himself.
The New Testament proclaims a great messiah, who will function as a prophet (John 4:44, Acts 3:20-22), a king (1st Corinthians 15:25), and a high priest (Hebrew 9:11), simultaneously. A more astounding concept in Hebrews 1:8-9 is that this great messiah is “Divine anointed by Divine” (the incarnation of Gd’s word, anointed by Gd). There, the anonymous author cited Psalms 45:6-7 (for which a Jewish English Bible usually avoids a literal translation): “Your seat of power, O Gd, is for ever and ever; the rod of your kingdom is a rod of honour. You have been a lover of righteousness and a hater of evil: and so Gd, your Gd, has put the oil of joy on your head, lifting you high over all other kings.” So in Christian understanding of the Old Testament, Gd can anoint Gd (see Psalms 45:6-7), LRD can send LRD (see Zechariah 2:11); Is anything too hard for the LRD (see Genesis 18:14)?
So, based on the previous discussions, here is my summary of the New Testament view of the great messiah: This messiah is divine. He is the super anointed one over all anointed ones, representing a special manifestation of Gd Himself, functioning as a prophet, a king, and a high priest, simultaneously. All the goals of these three functions would not be fully accomplished before the appearance of this glorious messiah in front of all mankind.