The second verse of our Torah portion states: “Command Aharon and his sons … It is the elevation offering that stays on the flame, on the altar....” In the Torah scroll the Hebrew word for flame, Mokda is written with a small letter mem in the beginning. Why is this letter smaller than the others? The first task of the day in the Temple was to remove a shovelful of ashes from the altar and place them at the side of the ramp at the base of the altar (verse 3). Miraculously these ashes would be absorbed into the ground. This was not in order to keep the altar clean, or to prevent a build up of ashes, because the next verse states a separate command to remove the excess ashes outside the confines of the Temple, and to place them in an ash heap there. What purpose is served in symbolically removing the ashes each morning, and why was it necessary for a daily miracle to absorb them into the ground? Furthermore, why is Aharon mentioned at the beginning of this portion (“Speak to Aharon and his sons...”)? Surely such a menial task as cleaning out the altar from its ashes would
be better given to a younger Cohen, and should not be the domain of the High Priest.
One of the main Yeshivot in pre-war Europe was in Kelm. It was famed not only for the level of scholarship and Torah study, but also for its character training, and emphasis on mussar. Rav Eliyahu Dessler, founder of Gateshead Yeshiva, studied there as a young boy. He writes that in the Yeshiva, menial tasks such as cleaning the floor or cleaning and lighting the lamps were never entrusted to servants; they were considered privileges, to be apportioned amongst the better students according to merit. Rabbi Dessler related that when he first came to Kelm he was considered too young to be given the much coveted task of sweeping the Yeshiva floor. His task was to go once a week to the post office to buy postage stamps for the whole Yeshiva. This philosophy that the menial tasks should be given to the betterstudents derives from our portion, that Aharon should be the one to clean out the burnt ashes from the altar.
Traditionally the world is composed of four elements, water, wind, fire and earth. The Vilna Gaon (Even Shleima 1;1) explains that these four also represent the four main character defects in a person. Water represents physical desires, wind is speech, fire is anger and pride, and earth is laziness. Just as fire always strives upwards, so too pride will cause a person to continually strive to elevate themselves, until they finally topple over. Fire also consumes every flammable thing in its path. Similarly a conceited person will tread on anyone beneath them in order to climb higher on the ladder. However, the gains made in such a fashion are illusory. The Talmud (Eruvin 13b) states, “Anyone who chases after greatness, greatness flees from him.”
Unfortunately, the greater a person is, the greater the temptation to become proud, and conceited. With the other three defects, a person can improve themselves by striving for perfection. However with pride, this is the cause of the sin, not the solution. Therefore a person in an important position needs to take drastic measures to prevent themselves falling into the trap of pride. The Talmud (Sanhedrin 7b) relates that when Rav would se a crowd escorting him to the court where he judged, he would recite the following verse to himself “Though his excellency shall mount up to the heavens, and his head reach the clouds, yet he shall perish for ever like his own dung” (Iyov 20; 6-7).
This is the reason that the Torah prefers that the cleaning of the altar be done by the High Priest. Because of his exalted position it is only too easy for him to succumb to the dangers of pride. Therefore the first action that he should perform each morning is to remove the ashes from the altar. To do so he must remove his fine garments, and change into plain clothes, so that his finery not become soiled. If all the other Cohanim see that the High Priest acts thus, they too will remember their place, and not become haughty. This is the symbolism inherent in the ashes sinking into the ground; the priests need this miraculous reminder that even the sacrifices on the altar eventually sink into the ground, and that they should not consider themselves important. This is also the reason for the small mem in the Torah. When it comes to fire, the metaphorical image of pride, one must make oneself small in order to escape its dangers.
Showing posts with label tzav. Show all posts
Showing posts with label tzav. Show all posts
Saturday, March 22, 2008
Parshas Tzav
Though they both speak about korbanot, sacrifices, there is a sharp distinction between last week’s Torah reading, Vayikra, and this week’s Tzav. Rashi explains that the word Vayikra is a term of endearment, as evidenced by the fact that the angels use it when they begin their praises of G-d, as it says “Vayikra Ze El Ze”, “They called one to another” (Yishayah 6: 3. We also recite the phrase daily in the Kedushaprayer, imitating the angels’ praise of G-d). On the other hand, “Tzav” means “command”, and carries with it connotations of inducing and encouraging someone to perform an action that they are not keen to do.
The portion of Vayikra contains instructions to the Jewish people as to how to bring the sacrifices. The Hebrew word “Korban” is closely related to the word “Kiruv”, “closeness”. This is because the purpose of any sacrifice is to draw close to G-d. The two main types of sacrifice are those which are brought to attain atonement for an inadvertent sin, and a voluntary offering thanking and recognising the good that G-d has performed for us. Both of these bring us closer to G-d. Atonement breaks down the barriers of sin with which we have surrounded ourselves, strengthening our relationship with our Creator. Voluntary offerings are our way of showing our total dependence upon G-d, and that He is the source of all our success and prosperity.
Rav Dessler explains that the way to foster love towards someone is to give to them. The classic proof of this is our children. When they are born they are total takers, incapable of returning even a smile by way of thanks. But this enables the parents to give totally to their children, and thus foster a close bond of love. Stories of children separated from their parents show that the relationship is weakened if the parents have not had the opportunity to give and to look after their children. Similarly, G-d in His mercy commanded us to bring sacrifices to Him. Though by definition He lacks nothing, through the sacrifices He gave us an opportunity to ‘give’ to Him as a means of fostering love and closeness.
Therefore G-d calls to Moshe, and instructs him to tell the people about sacrifices using a term of endearment. The concept and purpose of sacrifices can only be achieved through a desire to draw close and express affection.
The portion of Tzav however contains primarily instructions for the Cohanim as to how they should perform the sacrifices. They do not gain personally from offering the sacrifices. In fact they lose their own identity. The Talmud explains that Cohanim perform a dual function, they are emissaries of G-d when they bless the people, and they are messengers of the people when they offer the sacrifices. They are merely performing actions on behalf of others, but do not benefit personally from the sacrifices which they offer.
Therefore G-d instructs Moshe to “command” them about the sacrifices. Rashi adds, “Rabbi Shimon says, the Torah especially needs words of encouragement where there is a monetary loss involved”. At first glance this seems backwards; the Cohanim are not losing out financially by offering the sacrifices. It would have seemed more appropriate to place this command at the beginning of Vayikra before commanding the people to spend their money buying animals for sacrifices. But having looked deeper, we can see that any amount of money is worth paying in order to bring a sacrifice. Who can put a price on drawing close to G-d, and who would not willingly pay whatever that costs. On the other hand, the Cohanim are merely acting on behalf of another. They do not gain anything personally from their hard work, but spend all day working for others. It does not cost them directly, but they are not gaining from their time spent working. It must be tempting for them to give up their role as priests and go out to get a paying job like everyone else. Therefore G-d needs to give them an extra push of encouragement by using the word “Tzav” to get them to perform their tasks.
The portion of Vayikra contains instructions to the Jewish people as to how to bring the sacrifices. The Hebrew word “Korban” is closely related to the word “Kiruv”, “closeness”. This is because the purpose of any sacrifice is to draw close to G-d. The two main types of sacrifice are those which are brought to attain atonement for an inadvertent sin, and a voluntary offering thanking and recognising the good that G-d has performed for us. Both of these bring us closer to G-d. Atonement breaks down the barriers of sin with which we have surrounded ourselves, strengthening our relationship with our Creator. Voluntary offerings are our way of showing our total dependence upon G-d, and that He is the source of all our success and prosperity.
Rav Dessler explains that the way to foster love towards someone is to give to them. The classic proof of this is our children. When they are born they are total takers, incapable of returning even a smile by way of thanks. But this enables the parents to give totally to their children, and thus foster a close bond of love. Stories of children separated from their parents show that the relationship is weakened if the parents have not had the opportunity to give and to look after their children. Similarly, G-d in His mercy commanded us to bring sacrifices to Him. Though by definition He lacks nothing, through the sacrifices He gave us an opportunity to ‘give’ to Him as a means of fostering love and closeness.
Therefore G-d calls to Moshe, and instructs him to tell the people about sacrifices using a term of endearment. The concept and purpose of sacrifices can only be achieved through a desire to draw close and express affection.
The portion of Tzav however contains primarily instructions for the Cohanim as to how they should perform the sacrifices. They do not gain personally from offering the sacrifices. In fact they lose their own identity. The Talmud explains that Cohanim perform a dual function, they are emissaries of G-d when they bless the people, and they are messengers of the people when they offer the sacrifices. They are merely performing actions on behalf of others, but do not benefit personally from the sacrifices which they offer.
Therefore G-d instructs Moshe to “command” them about the sacrifices. Rashi adds, “Rabbi Shimon says, the Torah especially needs words of encouragement where there is a monetary loss involved”. At first glance this seems backwards; the Cohanim are not losing out financially by offering the sacrifices. It would have seemed more appropriate to place this command at the beginning of Vayikra before commanding the people to spend their money buying animals for sacrifices. But having looked deeper, we can see that any amount of money is worth paying in order to bring a sacrifice. Who can put a price on drawing close to G-d, and who would not willingly pay whatever that costs. On the other hand, the Cohanim are merely acting on behalf of another. They do not gain anything personally from their hard work, but spend all day working for others. It does not cost them directly, but they are not gaining from their time spent working. It must be tempting for them to give up their role as priests and go out to get a paying job like everyone else. Therefore G-d needs to give them an extra push of encouragement by using the word “Tzav” to get them to perform their tasks.
Saturday, March 24, 2007
Parshat Tzav
This week's portion begins with something strange. The Cohen Gadol is commanded to remove some of the ashes from the altar every morning, and place them outside the Temple. Only he can do this, and it seems strange that such a menial task should be given to one so important. The Hebrew term for this procedure is terumat hadeshen. Terumah means 'elevating' and is usually associated with particularly holy things, however this part of the service appears to be one of the least holy.
"The Cohen will wear his fitted linen tunic... he shall pick up the ashes of what the fire consumed... on the altar. He shall remove his garments and put on other garments, and he shall remove the ashes to the outside of the camp, to a pure place." (Leviticus 6; 3-4). Rashi (ibid.) explains that it is not an obligation for the Cohen to change his clothes, but the Torah is teaching us good manners. He should change so that his priestly garments should not become soiled. Rashi uses the analogy of a servant before a master who should wear different clothes for preparing the food and pouring the wine.
The seven preparatory days in which the Cohanim, the Mishkan and all the utensils were sanctified and dedicated for holy use is described at the end of the portion. During this period Moshe served as the priest, since the Cohanim had not yet been sanctified. The Talmud (Ta'anis 11b) finds that Moshe wore a plain white tunic, and Tosefos (Chagiga 6b) explains that this was for practical reasons. Had Moshe worn the priestly garments, this would mean that it is permissible for anyone to wear them. In addition to this, the vestments had not been consecrated for service, and had Moshe worn them this would have taught us that in the future (e.g. the Second Temple) the priestly garments could be worn before consecration. It is clear why Moshe could not wear priestly clothing, but why should his garments be plain white?
The Cohen Gadol wore plain white clothing when he entered the Holy of Holies on Yom Kippur. The Talmud (Yoma 23b) entertains the possibility that the Cohen should wear the clothes in which he entered the Holy of Holies on Yom Kippur for the daily removal of the ashes. Though the Talmud reject this suggestion we have to understand the assumptions underlying this suggestion.
One of the greatest dangers facing a person in a position of authority is that it can lead to pride. Judaism views pride as equal to idolatry in its severity. It is therefore of the utmost importance that the Cohen Gadol, as the intermediary between G-d and the nation, should not fall victim to pride. Clothing brings honour to a person, as we see from Rabbi Yochanan who would refer to his clothes as ‘my honourable ones'. Though he has been sent to perform the holiest task on the holiest day, by wearing plain garments the Cohen Gadol retains his humility. Similarly, Moshe, the most humble of all men, wore a plain white tunic when consecrating the Mishkan and Cohanim. He allowed no room for his pride.
We can now understand why it is important for the Cohen Gadol to personally remove the ashes from the altar. By performing such a menial task he is reminded daily of the need for humility. Since the very act itself is one designed to instill humility, there is no need for him to wear the white garments of Yom Kippur. Maybe this is the reason for the name terumat hadeshen. Through the humility which this act instills the Cohen is actually elevated, as the Talmud (Eruvin 13b) states: If someone chases after honour, it flees from them, but if they flee from honour it comes to them.
"The Cohen will wear his fitted linen tunic... he shall pick up the ashes of what the fire consumed... on the altar. He shall remove his garments and put on other garments, and he shall remove the ashes to the outside of the camp, to a pure place." (Leviticus 6; 3-4). Rashi (ibid.) explains that it is not an obligation for the Cohen to change his clothes, but the Torah is teaching us good manners. He should change so that his priestly garments should not become soiled. Rashi uses the analogy of a servant before a master who should wear different clothes for preparing the food and pouring the wine.
The seven preparatory days in which the Cohanim, the Mishkan and all the utensils were sanctified and dedicated for holy use is described at the end of the portion. During this period Moshe served as the priest, since the Cohanim had not yet been sanctified. The Talmud (Ta'anis 11b) finds that Moshe wore a plain white tunic, and Tosefos (Chagiga 6b) explains that this was for practical reasons. Had Moshe worn the priestly garments, this would mean that it is permissible for anyone to wear them. In addition to this, the vestments had not been consecrated for service, and had Moshe worn them this would have taught us that in the future (e.g. the Second Temple) the priestly garments could be worn before consecration. It is clear why Moshe could not wear priestly clothing, but why should his garments be plain white?
The Cohen Gadol wore plain white clothing when he entered the Holy of Holies on Yom Kippur. The Talmud (Yoma 23b) entertains the possibility that the Cohen should wear the clothes in which he entered the Holy of Holies on Yom Kippur for the daily removal of the ashes. Though the Talmud reject this suggestion we have to understand the assumptions underlying this suggestion.
One of the greatest dangers facing a person in a position of authority is that it can lead to pride. Judaism views pride as equal to idolatry in its severity. It is therefore of the utmost importance that the Cohen Gadol, as the intermediary between G-d and the nation, should not fall victim to pride. Clothing brings honour to a person, as we see from Rabbi Yochanan who would refer to his clothes as ‘my honourable ones'. Though he has been sent to perform the holiest task on the holiest day, by wearing plain garments the Cohen Gadol retains his humility. Similarly, Moshe, the most humble of all men, wore a plain white tunic when consecrating the Mishkan and Cohanim. He allowed no room for his pride.
We can now understand why it is important for the Cohen Gadol to personally remove the ashes from the altar. By performing such a menial task he is reminded daily of the need for humility. Since the very act itself is one designed to instill humility, there is no need for him to wear the white garments of Yom Kippur. Maybe this is the reason for the name terumat hadeshen. Through the humility which this act instills the Cohen is actually elevated, as the Talmud (Eruvin 13b) states: If someone chases after honour, it flees from them, but if they flee from honour it comes to them.
Parshat Tzav (Daf Hashavua)
I wrote this while in Edinburgh many years ago and it was printed in 'Daf Hashavua' which can be found at here
Leave me a message with your comments.
Shavua Tov
"Clothes Maketh the Man" Rabbi David Sedley - Edinburgh Synagogue
------------------------
The second half of this week's Torah portion describes the investiture of
the Kohanim by Moses. Moses dressed Aaron and his sons, anointed them with
oil, offered the inauguration sacrifices and performed all the sacrificial
rites. This ceremony lasted for seven days, and for the entire week Moses
served as the Kohen.
The white robe
--------------
Moses' role as Kohen was alluded to at the time of the Burning Bush: 'The
wrath of G-d burned against Moses, and He said, 'Is there not Aaron your
brother, the Levite? ...' (Shemot 4:14) The Talmud (Zevarchim 102a)
explains that Moses was punished for arousing G-d's anger: 'I had intended
that kehunah (priesthood) would come forth from you. Now it will not be so,
rather he (Aaron) will be a Kohen and you will be a Levite. The Sages
stated that Moses only served as Kohen for the first seven days.'
The Talmud (Ta'anit 11b) asks, 'What did Moses wear for those seven days of
inauguration? Rabbi Elazar bar Rabbi Yosi stated, 'It is clear that Moses
wore a white robe when he was serving in the Tabernacle for those first
seven days'. How is it possible that the Torah describes the garments worn
by the Kohanim in such detail, without which we would have no way of
knowing how they should be dressed, yet it is 'clear' that Moses wore a
simple white robe?
The public face
---------------
Carl Gustav Jung held that we each have a persona which we use to show
ourselves and others who we are. However, a persona does not necessarily
give us an insight into persons themselves, rather it shows what they and
society expect of them. A persona is only a mask for the collective psyche,
a mask that feigns individuality, and tries to make others and oneself
believe that one is an individual, whereas one is simply playing a part in
which the collective psyche speaks'. (The Practice of Psychotherapy, C.W.
16 p.53)
Billy Joel describes how our public face sometimes hides our true selves.
'We all have a face that we hide away forever, and we take them out and
show ourselves when everyone is gone. Some are satin, some are steel, some
are silk and some are leather, they are the faces of the stranger but we
love to try them on' (The Stranger). Sometimes we create an image through
physical satin, silk and leather. Our clothing indicates who we are to
society which expects certain people to dress in a certain way. For example
an accountant is expected to wear a suit and tie but a plumber is not.
People 'dress for success', or 'dress to kill', to show that they belong to
a certain group, or to show that they do not belong to a particular
collective with its specific viewpoint. Hamlet stated that 'The apparel oft
proclaims the man' (Hamlet 1:3).
Insignia
--------
Clothing can give us a 'social face', but it also influences us and helps
us to define ourselves. We wear certain clothes to portray ourselves to
others, but that same clothing influences us, and sometimes also defines us
to ourselves. This is the reason behind Jewish religious garb. The Torah
tells us that the purpose of Tzitzit is 'that you may see it and remember
all the commandments of G-d, and perform them; and not explore after your
heart and after your eyes...' (Bemidbar 15:39). Rabbi Moshe Chaim Luzzato
explains: 'There is a deeper concept included in this commandment. Man must
wear G-d's insignia, very much as a vassal wears the insignia of his
master. This is part of accepting G-d's yoke and subjugating oneself to
Him.' (Derech Hashem 4:6:6)
Dual Functions
--------------
The Talmud (Nedarim 35b) teaches that Kohanim have to serve a dual
function, as G-d's representatives to the nation, and as representatives of
the people to G-d. They had to inspire awe in the nation, as they
personified G-d's forgiveness of His people, and they had to be supplicants
before G-d on behalf of the Jewish people.'You shall make holy garments for
Aaron your brother, for honour and splendour.' (Shemot 28:2). The Rambam
explains that the clothes indicated the role of the Kohanim as showing
'honour' to G-d as servants of the people and showing the 'splendour' of
G-d to the nation. In order to enable the Kohanim to fulfil their dual
role, they needed garments which would atone for the nation, yet at the
same time show G-d's splendour to them.
Moshe Rabbeinu did not require the external trappings of exquisite clothing
in order to inspire awe in the nation or to remind him of his relationship
with G-d. His whole essence proclaimed those roles. Moses was both the
'Moses, the man of G-d' (Devarim 33:1), speaking for G-d to the nation, and
'Moses My servant' (ibid 34:5), faithfully serving as the representative of
the people. As he had no need for special clothing, he could wear the plain
white linen garb of the angel Gabriel, who appeared to Ezekiel as the man
clothed in linen' (Ezekiel 10:2).
Leave me a message with your comments.
Shavua Tov
"Clothes Maketh the Man" Rabbi David Sedley - Edinburgh Synagogue
------------------------
The second half of this week's Torah portion describes the investiture of
the Kohanim by Moses. Moses dressed Aaron and his sons, anointed them with
oil, offered the inauguration sacrifices and performed all the sacrificial
rites. This ceremony lasted for seven days, and for the entire week Moses
served as the Kohen.
The white robe
--------------
Moses' role as Kohen was alluded to at the time of the Burning Bush: 'The
wrath of G-d burned against Moses, and He said, 'Is there not Aaron your
brother, the Levite? ...' (Shemot 4:14) The Talmud (Zevarchim 102a)
explains that Moses was punished for arousing G-d's anger: 'I had intended
that kehunah (priesthood) would come forth from you. Now it will not be so,
rather he (Aaron) will be a Kohen and you will be a Levite. The Sages
stated that Moses only served as Kohen for the first seven days.'
The Talmud (Ta'anit 11b) asks, 'What did Moses wear for those seven days of
inauguration? Rabbi Elazar bar Rabbi Yosi stated, 'It is clear that Moses
wore a white robe when he was serving in the Tabernacle for those first
seven days'. How is it possible that the Torah describes the garments worn
by the Kohanim in such detail, without which we would have no way of
knowing how they should be dressed, yet it is 'clear' that Moses wore a
simple white robe?
The public face
---------------
Carl Gustav Jung held that we each have a persona which we use to show
ourselves and others who we are. However, a persona does not necessarily
give us an insight into persons themselves, rather it shows what they and
society expect of them. A persona is only a mask for the collective psyche,
a mask that feigns individuality, and tries to make others and oneself
believe that one is an individual, whereas one is simply playing a part in
which the collective psyche speaks'. (The Practice of Psychotherapy, C.W.
16 p.53)
Billy Joel describes how our public face sometimes hides our true selves.
'We all have a face that we hide away forever, and we take them out and
show ourselves when everyone is gone. Some are satin, some are steel, some
are silk and some are leather, they are the faces of the stranger but we
love to try them on' (The Stranger). Sometimes we create an image through
physical satin, silk and leather. Our clothing indicates who we are to
society which expects certain people to dress in a certain way. For example
an accountant is expected to wear a suit and tie but a plumber is not.
People 'dress for success', or 'dress to kill', to show that they belong to
a certain group, or to show that they do not belong to a particular
collective with its specific viewpoint. Hamlet stated that 'The apparel oft
proclaims the man' (Hamlet 1:3).
Insignia
--------
Clothing can give us a 'social face', but it also influences us and helps
us to define ourselves. We wear certain clothes to portray ourselves to
others, but that same clothing influences us, and sometimes also defines us
to ourselves. This is the reason behind Jewish religious garb. The Torah
tells us that the purpose of Tzitzit is 'that you may see it and remember
all the commandments of G-d, and perform them; and not explore after your
heart and after your eyes...' (Bemidbar 15:39). Rabbi Moshe Chaim Luzzato
explains: 'There is a deeper concept included in this commandment. Man must
wear G-d's insignia, very much as a vassal wears the insignia of his
master. This is part of accepting G-d's yoke and subjugating oneself to
Him.' (Derech Hashem 4:6:6)
Dual Functions
--------------
The Talmud (Nedarim 35b) teaches that Kohanim have to serve a dual
function, as G-d's representatives to the nation, and as representatives of
the people to G-d. They had to inspire awe in the nation, as they
personified G-d's forgiveness of His people, and they had to be supplicants
before G-d on behalf of the Jewish people.'You shall make holy garments for
Aaron your brother, for honour and splendour.' (Shemot 28:2). The Rambam
explains that the clothes indicated the role of the Kohanim as showing
'honour' to G-d as servants of the people and showing the 'splendour' of
G-d to the nation. In order to enable the Kohanim to fulfil their dual
role, they needed garments which would atone for the nation, yet at the
same time show G-d's splendour to them.
Moshe Rabbeinu did not require the external trappings of exquisite clothing
in order to inspire awe in the nation or to remind him of his relationship
with G-d. His whole essence proclaimed those roles. Moses was both the
'Moses, the man of G-d' (Devarim 33:1), speaking for G-d to the nation, and
'Moses My servant' (ibid 34:5), faithfully serving as the representative of
the people. As he had no need for special clothing, he could wear the plain
white linen garb of the angel Gabriel, who appeared to Ezekiel as the man
clothed in linen' (Ezekiel 10:2).
Summary - Tzav
G-d instructs the Cohanim (priests), through Moshe, the laws concerning the sacrifices. They are commanded to remove the ashes each morning from those sacrifices that were left burning over night. They are also instructed to ensure that a fire is continually burning on the altar. They are told how to offer the flour offerings that are brought by the nation. They are also told what sacrifice a Cohen is to bring on the day he is appointed as Priest. That same flour offering is brought daily by the High Priest.
Explicit instructions are given for the procedures for sacrificing the sin offerings (Chataot), the guilt offerings (Ashamim) and the peace offerings (Shelamim)
The people of Israel are commanded not to eat the cheilev (certain pieces of fat) or blood from any animal. The Torah commands that certain pieces of the meat from the Shelamim are given to the Cohanim to eat.
The portion ends with the anointing of Aaron and his sons as Cohanim. Moshe acts as High Priest during their initiation ceremony. He must dress the Cohanim, anoint them, and offer sacrifices on their behalf. The Cohanim are instructed to stay in the Ohel Moed (Communion Tent) for seven days to complete their inauguration.
Explicit instructions are given for the procedures for sacrificing the sin offerings (Chataot), the guilt offerings (Ashamim) and the peace offerings (Shelamim)
The people of Israel are commanded not to eat the cheilev (certain pieces of fat) or blood from any animal. The Torah commands that certain pieces of the meat from the Shelamim are given to the Cohanim to eat.
The portion ends with the anointing of Aaron and his sons as Cohanim. Moshe acts as High Priest during their initiation ceremony. He must dress the Cohanim, anoint them, and offer sacrifices on their behalf. The Cohanim are instructed to stay in the Ohel Moed (Communion Tent) for seven days to complete their inauguration.
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