Some Questions to Ponder:

From all the readings for this Shabbat, what verse or verses touched your heart and fired your imagination?

Hebrews 9:22 indicates that atonement is not through blood only. Therefore, I found it interesting that the mincha is associated with the soul, as Rashi brings out:

Vayikra 2:1 And if a person brings [literally, “And if a soul brings.”] Regarding all the sacrifices which were donated voluntarily, the only instance where Scripture states the word נֶפֶשׁ “soul” is in the case of the meal-offering. Now, who usually donates a meal-offering? A poor man [because flour is less expensive than birds or animals]. [Hence,] the Holy One Blessed is He, says: “I account if for him as if he has sacrificed his very soul!”-[Men. 104b]

What are the main topics and divisions of two Torah Sedarim for this Shabbat?

Main topics are: Meal offering, Peace offering, Fire offering, Prohibition of eating Blood and Fat as an everlasting statue

A. Grain: Meal offerings

1) The requirements for offering an oblation of Mincha of fine flour and oil and frankincense

2) The requirements for offering an oblation of Mincha which has been baked in an oven.

3) The requirements for offering an oblation of Mincha which has been cooked in a pan.

4) The requirements for offering an oblation of Mincha from a gridiron.

5) Instructions on how the oblation is to be offered by the priest.

6) Prohibition against using leaven and honey in grain offerings.

7) Clarification on when leavening may be used.

8) The necessity of using salt on EVERY offering because of the eternal Salt Covenant.

9) The requirements for offering an oblation of Mincha for first fruit offerings of grain

B. Meat: Peace offerings

1) The requirements for offering a peace offering.

2) Instructions of how the offering is to be carried out.

3) Instructions on the removal of fat from the animal’s body.

C. Fat: Fire offerings

1) Instructions of the specific places that fats must be removed.

2) Instructions of how the fire offering is to be performed by the priests.

D. Blood and Fat:

1) Prohibition of eating fat or the blood of an animal.

What questions were asked of Rashi and of Abraham Ibn Ezra regarding Vayiqra 2:1?

And if a person brings - What is the significance of using soul (nefesh) in regards to the mincha offering?

his offering shall be from fine flour – Which mincha offering requires fine flour?

fine flour – What grain is used for fine flour?

He shall pour oil over it – How much of the mincha must be covered?

and place frankincense upon it – Where is the frankincense put?

He shall pour [oil]…and place [frankincense] …and he shall bring [it to…the kohanim] – What is the meaning of this particular order?

Ibn Ezra

If someone should offer – Why is soul (nefesh) being used here?

fine-flour – What quality of fine flour should be used?

What questions were asked of Rashi and of Abraham Ibn Ezra regarding Vayiqra 2:4?

And if you bring [a meal-offering which was baked in an oven] – What was the proceedure for accomplishing this?

Ibn Ezra

Loaves – What did these look like/

What questions were asked of Rashi and of Abraham Ibn Ezra regarding Vayiqra 2:11?

or any honey – What is honey?

Ibn Ezra

Leaven – What is the nature of leaven?

Honey – What is the nature of honey?

What questions were asked of Rashi and of Abraham Ibn Ezra regarding Vayiqra 2:13?

the salt of [your God’s] covenant – Why is salt used?

[You shall offer salt] on all your sacrifices – What offerings are included in this command?

Ibn Ezra

your God's covenant – What does it mean to be in covenant with God and what does the symbol of salt represent?

How is Vayiqra 2:1 related to Vayiqra 3:17?

The mincha is excluded from this command as it contains neither fat nor blood. This suggests that the blood offering may not be continueing “for your generations”.

The offering of grain contains no fat or blood. Therefore, the fat and blood of animals forbidden is similar to the grain offering.

Both the meal offering and the blood are brought to God. The meal offering is to be offered with the priest receiving a share of the holy meal. The blood must never be used in the dwelling place of the people. It is always to be placed upon the altar of God. In both offerings, we see a commitment and a bonding between God and man in God’s holy place (Temple).

When presenting an offering to G-d, of what exact quality and specification should it be? (Support your answers).

It should be the best we can buy that meets the general qualifications. Since we are using it to draw near to the Sovereign of the universe, and since this is the most important relationship in the world, it makes sense that we would use the very best we can obtain. Notice, ‘fine flour’ and ‘without defect’.

Burnt Offering: if from the flock –it must be a sheep or goat, must be a male without defect.

if from birds: it must be a dove or a young pigeon.

Grain Offering: it must be of fine flour, and have oil poured on it, and put incense must be put on it.

if the offering is already baked in the oven it must be cakes made of fine flour, without yeast and mixed with oil, or wafers made without yeast and spread with oil.

if it made on a griddle, it must be of fine flour, without yeast and mixed with oil.

if it made in a pan, it must be of fine flour mixed with oil.

First Fruits: must not be burnt on the altar, they must be crushed heads roasted in the fire and oil poured on them.

All grain offerings must be seasoned with salt.

Perfect and appropriate

Where in the readings it is insinuated that disobedience to established authority was the cause for the fall/destruction of Jerusalem and the destruction of the Temples?

1 Tsefet (Peter) ‎2:13-14 – Since we read this at the time that the Temple was being attacked, it makes sense that this was an underlying reason.

How is the Torah Seder related to our reading of Psalm 73:1-28 both by verbal tally and thematically?

Hand - יד, Strong’s number 03027.

Vayikra (Leviticus) 3:2 And he shall lay his hand <03027> upon the head of his offering, and kill it at the door of the tabernacle of the congregation: and Aaron’s sons the priests shall sprinkle the blood upon the altar round about.

Tehillim (Psalm) 73:23 Nevertheless I am continually with thee: thou hast holden me by my right hand <03027>

Thematically, the Psalm looks at why the wicked seem to prosper and the righteous are tormented. This aligns nicely with the Torah seder which teaches us that the mincha and the peace offering show that HaShem would prefer to use a substiture for the righteous whenever possible. This demonstrates His love for the righteous despite the circumstance.

How is the Torah Seder related both by verbal tally and thematically to our Ashlamatah of Malachi 1:11 – 2:7‎?

HaShem - יהוה, Strong’s number 03068.

Flour offering - םנחה, Strong’s number 04503.

Vayikra (Leviticus) 2:1 And when any will offer a meat <04503> offering unto the LORD <03068>, his offering shall be of fine flour; and he shall pour oil upon it, and put <05414> frankincense thereon:

Malachi 1:11 For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering <04503>: for my name shall be great among the heathen, saith the LORD <03068> of hosts.

Thematically, Malachi speaks of prayer as “pure offerings”. The Navi also speaks of giving the ‘worst’ offerings instead of the best as a sign of our wickedness. The Torah speaks of the mincha and peace offerings. They both place an emphasis on giving HaShem the best.

How is the Torah Seder related both by verbal tally and thematically to our Special Ashlamatah of Jeremiah 1:1 ff.?

HaShem - יהוה, Strong’s number 03068.

Ordained / Given / Sent - נתן, Strong’s number 05414.

Yiremiyahu (Jeremiah) 1:5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained <05414> (8804) thee a prophet unto the nations.

Thematically, Jeremiah speaks of forsaking worship of HaShem and the Torah portion speaks of ‘how’ we are to worship HaShem.

How is the reading of 1 Tsefet 2:13-17 related to each of the readings for this Shabbat?

1 Tsefet (Peter) ‎2:13-14

vv. 13-14 -^13.You are to be subject to every human [authority] because of the LORD [God]: whether to kings, as one being superior (in authority), ^14.Or to judges, as being sent (apostled/given) by Him for the administering of justice on evildoers, yet for commendation (praise) of those habitually doing good (or, beneficence).

In Vayiqra, we have the rule of the sacrifice and how to honour HaShem with our very best, and in comparison in Tsefet we have the same rule, only now done as a living sacrifice in our daily walk and honouring those above and beside us even unto all men thereby honouring HaShem and helping to reconstruct the Temple.

In Psalms, we have the visitation of judgement on evil doers and the troubles that befall them from the Hand of G-d even if it is Israel, in like fashion in Tsefet we have the same visitation only this time it is in the form of those whom HaShem has placed in authority over us. In either case it goes much better to surrender to the known good path then to deviate and suffer loss.

In Malachi, we have as our athourity the Levites who have the true teachings and who pull many back from the abyss and who set our feet in the correct direction. In Tsefet we have those of whom the L-rd has put in authority over us charged/called with that same ministry.

In Jeremiah, We have the calling of G-d on his life “I knew you, I made you, I send you”

for the purpose of declaring the judgement that would befall them that rebelled against Him. In like fashion we have this occurring in Tsefet with those who are placed in offices who have the power to bring punishment or reward for the same offence of rebellion.

In your opinion, and taking into consideration all of the above readings for this Sabbath, what is the prophetic message for this week?

Focus on giving HaShem the “best” this week.