Laws for Burnt Offerings
1 The Lord called Moses and spoke to him from the tent of meeting, saying,
Rashi
The Lord called Moses—All oral communications of the Lord to Moses whether they are introduced by וַיְדַבֵּר, “and he spoke” or by וַיֹּאמֶר, “and he said,” or by וַיְצַו, “and he commanded,” were preceded by a call (cf. Sifra, Vayikra Dibbura d’Nedavah, Chapter 1 1-2). It is a way of expressing affection, the mode used by the ministering angels when addressing each other, as it says, “And one called (וְקָרָא) to another . . .” (Isa 6:3). To the prophets of the nations of the world, however, God revealed himself in a manner which Scripture describes by an expression ordinarily used for denoting events of a casual character and of uncleanness, as it says, “and God happened to meet (וַיִּקָּר) Balaam” (Num 23:4). The term וַיִּקָּר has the meaning of a coincidental happening, and also alludes to uncleanness, by analogy with Deu 23:11 (cf. Bereishit Rabbah 52:5).
The Lord called Moses—This implies that the voice went on and reached Moses’ ears only but all the other Israelites did not hear it. One might think that for the subsections there was also such a call! It, however, states, “and spoke (וַיְדַבֵּר) to him,” thus intimating that a complete section had (was preceded by) a call, but not the subsections. And what purpose did these subsections serve? To give Moses an interval for reflection between one division and another and between one subject and another—something which is all the more necessary for an ordinary man receiving instruction from an ordinary man (Sifra, Vayikra Dibbura d’Nedavah, Chapter 1 9).
And spoke to him from the tent of meeting, saying—One might think from this that the Lord spoke to him from the entire house that is, from any part of the tent of meeting! Scripture, however, states (Num 7:89), “and he heard the voice speaking to him from above the ark cover.” From this, one might think that he heard the voice coming from off the entire ark cover. Scripture, however, continues, “from between the two cherubim” (Sifra, Vayikra Dibbura d’Nedavah, Chapter 2 12).
To him—This is intended to exclude Aaron. Rabbi Judah said, “Thirteen times in the law, God spoke to Moses and Aaron together; but corresponding to these there are thirteen which include expressions with a limitative force to teach you that they were spoken not to Aaron but to Moses only, with the view that he should communicate them to Aaron. The following are the thirteen limitations: (1) “to speak with the Lord . . . ,” (2) “. . . speaking to him . . . ,” (3) “. . . and it spoke to him” (Num 7:89); (4) “There I will meet with you at set times, etc. . . .” (Exo 25:22)—all the thirteen instances you will find in Torath Kohanim (Sifra, Vayikra Dibbura d’Nedavah, Chapter 2 1). I might, however, think that they (Aaron and all Israel) heard at least the sound of the divine utterance. Scripture therefore, says: not “he heard the voice speaking to him (לוֹ),” but “he heard the voice speaking right up to him (אֵלָיו)” (Num 7:89). This verse could have used the word לוֹ, “to him,” rather than such an exclusive expression as אֵלָיו, “right up to him.” However, it uses this expression in order to teach us that only Moses heard the utterance, and all Israel did not hear it (Sifra, Vayikra Dibbura d’Nedavah, Chapter 2 8).
From the tent of meeting—This teaches us that the voice broke off and did not issue beyond the tent of meeting. One might think that this was so because the voice was a very low one! Scripture, however, states (Num 7:89), “And when Moses came into the tent of meeting, he heard the voice.” What does it mean by the voice? It was the voice that is so minutely described in (Psa 29:4-5), “The voice of the Lord is powerful; the voice of the Lord is full of majesty. The voice of the Lord breaks cedars.” But if this be so, why does Scripture state, “and spoke to him from the tent of meeting”? Because it intends to tell us that the voice stopped. A case similar to this where a powerful sound uttered within the temple was not heard outside, is: “And the sound of the cherubim’s wings was heard up to the outer courtyard . . .” (Eze 10:5). One might think then that the sound was a very low one! Scripture, however, continues “. . . as the voice of the Almighty God when he speaks!” Why then does Scripture state, “the sound . . . was heard up to the outer courtyard”? Because when it reached there it broke off (Sifra, Vayikra Dibbura d’Nedavah, Chapter 2 10-11).
Saying—God told Moses: Go and speak to them words that will bring them to a subdued frame of mind, namely: “It is for your sake that he communicates with me.” And indeed we find this was so; for all the thirty-eight years during which Israel in the wilderness were placed, as it were, under excommunication—from the time of the incident of the spies and onwards—there was no intimate conversation of God with Moses, for it is said (Deu 2:16-17), “So as soon as all the men of war had perished and were dead from among the people, the Lord said to me . . .”—only then was a divine communication again made to me (Sifra). Another explanation of לֵאמֹר is that God says to Moses: “Go and tell them my commands and bring me back word whether they will accept them,” as it is said (Exo 19:8), “and Moses reported the words of the people to the Lord” (Sifra, Vayikra Dibbura d’Nedavah, Chapter 2 13).
Sanhedrin 101a:4
The mishna teaches: And among those who have no share in the world-to-come is one who whispers invocations over a wound. Rabbi Yoḥanan says: And that is the case only where he spits into the wound while he whispers, as one does not mention the name of heaven over spittle, and doing so is an act of contempt for God. It was stated that Rav says: Even the verse: “When a leprous mark is in a man, then he shall be brought to the priest” (Lev 13:9), in which there is no mention of the name of God, may not be whispered as an invocation. Rabbi Ḥanina says: Even a verse that is unrelated to the specific illness in question, for example: “The Lord called Moses” (Lev 1:1), may not be whispered as an invocation.
Yoma 4b:11
The verse says: “The Lord called Moses and spoke to him from within the tent of meeting, saying” (Lev 1:1). Why does the verse mention calling before speaking, and God did not speak to him at the outset? The law is teaching etiquette: A person should not say anything to another unless he calls him first. This supports the opinion of Rabbi Ḥanina, as Rabbi Ḥanina said: A person should not say anything to another unless he calls him first. With regard to the term concluding the verse: “Saying,” Rabbi Musya, grandson of Rabbi Masya, said in the name of Rabbi Musya the Great: From where is it derived with regard to one who tells another some matter, that it is incumbent upon the latter not to say it to others until the former explicitly says to him: Go and tell others? As it is stated: “And spoke to him from within the tent of meeting, saying [lemor].” Lemor is a contraction of lo emor, meaning: Do not say. One must be given permission before transmitting information.
For the law was given through Moses; grace and truth came through Jesus Christ. JOH 1:17
2 “Speak to the people of Israel and say to them, When any one of you brings an offering to the Lord, you shall bring your offering of livestock from the herd or from the flock.”
Bava Kamma 40b:16
The Gemara raises an objection from a baraita that interprets the verse: “You shall bring your offering of livestock from the herd or from the flock” (Lev 1:2). The phrase “of livestock” is mentioned to exclude an animal that engaged in bestiality and an animal that was the object of bestiality from eligibility to be brought as an offering. The phrase “from the herd” is mentioned to exclude an animal that had been worshiped as a god. “From the flock” is mentioned to exclude an animal that had been set aside for idol worship. The additional conjunction “or,” in the phrase “or from the flock” is mentioned to exclude an animal that gores a person, killing him.
Bekhorot 41a:15
They are derived from a verse, as the Sages taught in a baraita that when the verse states: “You shall bring your offering from livestock from the herd or from the flock” (Lev 1:2), each mention of the word “from” is interpreted as a term of exclusion. The expression “from livestock” serves to exclude an animal that copulated with a person and an animal that was the object of bestiality. The expression “from the herd” serves to exclude an animal worshiped as a deity, and “from the flock” serves to exclude an animal set aside for idol worship. Finally, the word “or” in the expression “or from the flock” serves to exclude an animal that gored and killed a person.
1 I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
John Gill
I appeal to you therefore, brothers, by the mercies of God—The apostle having finished the doctrinal part of this epistle, proceeds to that which is more practical; and enforces the several duties of religion, upon the principles he had before laid down, a method generally observed by him in all his epistles. The illative particle “therefore,” shows that the following exhortations are so many conclusions, consequences, and inferences, deduced from what had been said in the latter part of the preceding chapter; that since all things are of God, and by him and to him, then the saints ought to present their bodies to him, and to know, approve, and do his will; and since they have nothing but what they have received from him, they ought not to think too highly of, or glory in their attainments. The introduction to these exhortations, is in a very kind and affectionate manner; the saints are addressed as “brothers,” and very appropriately; since this expresses the relation they stood in to the apostle, for whom he had an hearty love and concern; and therefore what he pressed them to was out of a sincere regard to their good, as well as to the glory of God; also their relation to each other, and which several of the duties he urges had a connection with; likewise their relation to God, being of his family, having one and the same Father, and so under obligation to regard his will, honour and reverence him: moreover, these things are moved, not in an imperious way, in an authoritative manner, but by way of entreaty, “I appeal to you”; as an ambassador of Christ, and as though in his stead: nor are they enforced by terrors, threats, and menaces, but “by the mercies of God”; that is, the abundant mercy of God, displayed in their election, regeneration, and calling; than which, nothing can have a greater influence on a believer, to engage him to holiness of life and conversation; and shows, that the doctrines of grace are no licentious ones, nor do they render useless precepts, exhortations, entreaties, cautions, and advice.
To present your bodies—Not barely that part of them commonly so called, for this is not to be understood of a mere presentation of the body in public worship: for though this ought to be, yet not without the heart engaged therein, otherwise bodily exercise will be of no avail; nor of a bare abstinence from grosser sins done in the body, and against it, and which defile and dishonour it; much less of a maceration, and keeping under the body, by watchings, fasting, &c. and still less of an offering of the body at death in a way of martyrdom, though this ought to be cheerfully complied with when called for: but by their bodies are meant, themselves, their whole souls and bodies, all the powers and faculties of their souls, and members of their bodies; and the presenting of them, designs a devoting of them, with all readiness and willingness, to the service of God for his honour and glory, without putting any confidence in, or placing any dependence upon them; which would be sacrificing to their own net, and burning incense to their drag; it includes the whole of their service, conversation, and religion, internal and external. So the Jews say,
“Worthy is the portion of the righteous, who offer every day this offering before the Lord; and what is it? ‘Their bodies and their souls,’ which they offer before him.”
The allusion is to the rite of sacrificing, to the bringing of the slain beast, and laying it on the altar, and there presenting and offering it to the Lord. Under the gospel dispensation all believers are priests; and the sacrifices they bring are not the bodies of slain beasts, but their own bodies, their whole selves.
A living sacrifice—In opposition to the bodies of slain beasts offered under the legal dispensation, and to the dead works of such as are destitute of faith in Christ, and to the lifeless performances of the saints themselves at certain times; and designs such a presentation of themselves in the performance of religious duties, as springs from a principle of life under the quickening influences of the Spirit of God, with faith and fervency; though without any view to obtain life hereby, for that is only by the offering up of the body of Christ once for all.
Holy—In allusion to the sacrifices under the law, which were separated from common use, and devoted to God, and were not to have the least spot and blemish in them; and regards men sanctified by the Spirit of God, and whose actions flow from a principle of holiness, and are performed under the influence of the Holy Spirit; and such sacrifices are both living and holy.
Acceptable to God—Through the mediation of his Son, by whom, as the persons, the souls and bodies of his people, so their spiritual sacrifices, whether of prayer or praise, are only acceptable to him.
Which is your spiritual worship—It is agreeably to reason, and especially as sanctified, that men who have their beings from God, and are upheld in them by him, and are followed with the bounties of Providence; and especially who are made new creatures, and are blessed by him with all spiritual blessings in Christ, that they should give up themselves to him, and cheerfully serve him in their day and generation; such service is also agreeably to the Scriptures of truth, the standard of filth and practice, and contain and enforce nothing but what is highly reasonable to be complied with; it is such service as lies not in the slaying of irrational creatures, but in the presenting of men endued with rational powers unto God; and is of a spiritual nature, performed by spiritual men, under the influence of the Spirit of God: and is suitable to the nature and perfections of God, and stands opposed to the corporeal and carnal service of the Jews.
6 Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; ROM 12:1, 6