Глава 7

Repetition and addition of regulations on various sacrifices, mainly from the point of view of the duties and rights of priests regarding sacrifices Lev.7:1. This is the law of the guilt offering: it is a great holy thing; Lev.7:2. The trespass offering must be slaughtered in the place where the burnt offering is slaughtered, and its blood must be sprinkled on all sides of the altar; Lev.7:3. the one who brings it must present all the fat, the fat tail and the fat that covers the entrails, Lev.7:4. and both kidneys and the fat that is on them, that is on the hips, and the omentum that is on the liver; with the kidneys let him separate this; Lev.7:5. And the priest shall burn it on the altar as a sacrifice to the Lord: it is a trespass offering. Lev.7:6. All males of the priestly race may eat it; one must eat it in a holy place: this is a great shrine. Lev.7:7. Both the sin offering and the trespass offering have the same law: it belongs to the priest, who makes atonement through it. The guilt offering is a “great shrine.” The ritual of the sacrifice is determined in detail: the place of slaughter of the victim, the method of sprinkling of blood (according to tradition, the sprinkling of the altar of burnt offerings took place with 2 swings of the bowl of blood on the northeastern and southwestern corners - Mishna, Zebah 5:4; cf. Zech 9.15), Lev.7:2; burned parts, Lev.7:3-5; the consumption of the rest of the meat of the sacrificial animal is its use by the male half of the priestly family. In all these ritual features, the guilt offering is extremely close to the sin offering. Lev.7:8. And when the priest offers any burnt offering, the skin of the burnt offering which he offers belongs to the priest; Lev.7:9. and every grain offering that is baked in the oven, and whatever is cooked in a pot or pan, belongs to the priest who offers it; Lev.7:10. and every grain offering, mixed with oil and dry, belongs to all the sons of Aaron, both one and the other. The burnt offering and mincha are grain offerings. While in other blood sacrifices (except for the cases of sin sacrifice indicated in Lev. 6.30) the priests had the right to certain parts of the meat of sacrificial animals, during burnt offerings they had one skin (according to Judaic tradition, in peace offerings the skin was returned to the offerer: this is consistent with the biblical indication that during a peace offering the offerer took the rest, after allocating the fat parts for the fire and the chest and right shoulder for the priest, he arranged the meat for himself meal). With grain offerings of all kinds, the priests-celebrators enjoy the right of ownership of what is dedicated to God, the rest belonged to the donor (cf. Lev. 7:14). Lev.7:11. This is the law about the peace offering that is offered to the Lord: Lev.7:12. if someone brings it in gratitude, then with the sacrifice of gratitude he must offer unleavened bread mixed with oil, and unleavened cakes anointed with oil, and wheat flour soaked in oil, bread mixed with oil; Lev.7:13. in addition to cakes, let him bring leavened bread as his offering, with a peace offering of thanksgiving; Lev.7:14. let him bring one thing from his entire offering as an offering to the Lord: this belongs to the priest who sprinkles the blood of the peace offering; Lev.7:15. The meat of the peace offering of gratitude must be eaten on the day of its offering, and must not be left until the morning. Lev.7:16. If someone makes a sacrifice out of vow, or out of zeal, then his sacrifice must be eaten on the day of offering, and on the next day what is left of it can be eaten, Lev.7:17. and the remainder of the sacrificial meat must be burned on fire by the third day; Lev.7:18. if they eat the meat of the peace offering on the third day, it will not be favorable; whoever brings it will not be charged with anything: this is desecration, and whoever eats it will bear sin; Lev.7:19. this meat, if it touches anything unclean, must not be eaten, but must be burned in the fire; but clean meat can be eaten by anyone who is clean; Lev.7:20. If any soul, having uncleanness on itself, eats the meat of the Lord’s peace offering, then that soul will be cut off from its people; Lev.7:21. and if any soul, touching anything unclean, human uncleanness, or unclean cattle, or any unclean reptile, eats the meat of the Lord’s peace offering, then that soul will be cut off from its people. The grain sacrifice was necessarily joined to the peace offering, and the legislator now speaks about the latter in particular detail, highlighting primarily the sacrifice of gratitude (zebach todah), due to its special importance and solemnity, apparently, in comparison with the two other types of peace offerings - the sacrifice of vow (z. neder) and the sacrifice of zeal (z. nedabeh). Leavened bread is also prescribed to be added to the peace offering of gratitude, but not for sacrificial burning - nothing leavened could be sacrificed (Lev. 2:11, 6:17) - but as an addition to the meal served after the peace offering: this meal reflected the everyday nutrition of a person (but in a mysterious sense - communication with God), and therefore the leavened element here was quite appropriate. In view of the more solemn and crowded meal during the sacrifice of gratitude than during the sacrifices of vow and zeal, which were of a private nature and accompanied by modest meals with the participation of only close relatives, regarding the first it was decreed that its meat should be eaten without fail on the very day of the sacrifice, while the victims of vow and zeal were allowed to eat on the 2-3 day (Lev. 7:15, 22:30). According to Blessed Theodoret, God “wants those who sacrifice not only to participate in the feast themselves, but also to give meat to those in need. Therefore, he commands that these meats be eaten on the first and second days, and the excess be burned, so that, forced by this necessity, the poor should be made participants in the feast” (question 6 on Lev.). Instilling in the Israelis a sense of reverence for the holiness of the sacrifice and vigilance for spiritual and carnal purity in general, the legislator says that if someone who is unclean or defiled by uncleanness eats from the peace offering, then “that soul will be cut off from his people” (cf. Ex. 31.14), i.e., he will either be excommunicated from the theocratic society and deprived of the religious and civil rights associated with belonging to the latter, or will be subject to heavenly punishment in the form of, for example, childlessness or premature death (cf. 1 Cor 11.30). By blessed Theodoret (on Lev. question 7), “with these small things (the prohibition of touching the unclean) (God) heals great diseases. For if the natural, according to the law, defiles, then much more does the moral, in the proper sense called illegal, defile.” Lev.7:22. And the Lord spoke to Moses, saying: Lev.7:23. Tell the children of Israel, “You shall not eat any fat from an ox, a sheep, or a goat.” Lev.7:24. The fat from the dead and the fat from that torn by wild beasts can be used for any purpose; but if you eat it, don’t eat it; Lev.7:25. For whoever eats the fat of an animal that is sacrificed to the Lord, that soul will be cut off from his people; Lev.7:26. and you shall not eat any blood in all your dwellings, either from birds or from livestock; Lev.7:27. But whoever eats any blood, that soul will be cut off from his people. The prohibition of eating fat and blood for food is set out - in a more extensive form than in Lev.3.17. The use of fat in crafts was not prohibited. Lev.7:28. And the Lord spoke to Moses, saying: Lev.7:29. Say to the children of Israel, “Whoever offers his peace offering to the Lord, he must bring a portion of the peace offering as an offering to the Lord; Lev.7:30. with his own hands he must offer a sacrifice to the Lord: he must offer the fat with the breast [and the seal on the liver], shaking the breast before the face of the Lord; Lev.7:31. the priest shall burn the fat on the altar, and the breast belongs to Aaron and his sons; Lev.7:32. and give the right shoulder, as an offering, from your peace offerings to the priest: Lev.7:33. whoever of Aaron's sons offers the blood of the peace offering and the fat, his right shoulder shall also be his share; Lev.7:34. For I take from the children of Israel from their peace offerings the breast of the wave and the shoulder of the wave, and I give them to Aaron the priest and to his sons for an everlasting portion from the children of Israel. Lev.7:35. This is the portion for Aaron and the portion for his sons from the sacrifices of the Lord from the day when they appear before the Lord for sacred rites, Lev.7:36. which the Lord commanded to give them from the day they were anointed of the children of Israel. This is an everlasting decree throughout their generations. – After a short break (Lev. 7:22–27), the decrees regarding civilian sacrifices are completed. Here, the predominantly active participation of the sacrificer in the sacrifice comes to light: he certainly brought the sacrificial animal with his own hands, laid his hands on it, slaughtered it, probably took the meat into pieces (all this took place in other bloody sacrifices), then, together with the priest, performed the symbolic ritual of shaking the breasts before the Lord (Lev. 7:30–32). This active participation of the sacrificer, in addition to the symbolic meaning, also had a moral meaning, since it indicated the voluntary submission of the sacrificer to the law of Jehovah, who provided the sacred tribe with a plot or lot (this is the meaning of Heb. mischcham, Lev. 7:35, inaccurately conveyed in LXX: ἡ χρίσις, slav., anointing). Lev.7:37. This is the law of the burnt offering, the grain offering, the sin offering, the trespass offering, the dedication offering, and the peace offering, Lev.7:38. which the Lord gave to Moses on Mount Sinai, when he commanded the children of Israel in the wilderness of Sinai to bring their offerings to the Lord. The 1st section of the book ends. Leviticus (chap. 1–7) about sacrifices of various types, and the time of origin of the laws on sacrifices is established, namely: their writing dates back to the time the Jews were at Sinai, more specifically, after the second descent of Moses from the mountain, when Jehovah “commanded the children of Israel to make offerings to the Lord” (Lev. 7:38, see Exodus 34.18 etc.). You might be interested in: