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In Parashat Tzav, the Lord speaks to Moshe in the following way, 6:24 Then the Lord spoke to Moses, saying, 6:25 ‘Speak to Aaron and to his sons, saying, ‘This is the law of the sin offering: in the place where the burnt offering is slain the sin offering shall be slain before the Lord; it is most holy. 6:26 ‘The priest who offers it for sin shall eat it. It shall be eaten in a holy place, in the court of the tent of meeting. (NASB) In this week’s Torah portion we are told of the significance of the Khatat (חַטָּאת) Korban (קָרְבַּן) being killed in the same place as the Olah (הָעֹלָה) Korban (קָרְבַּן) and of the priests consuming a portion of the sacrifice to bear the iniquity and to make atonement. This week’s study illustrates for us the need to seek God’s anointed one. The purpose of the sacrifice, based upon the context of the Torah, was to remind us to have a life that encounters God at every turn. We begin with blood, which consecrates, and symbolizes the life of the sacrifice that makes atonement. This daily encountering of the Lord God in heaven is the reason why we are called to seek His Messiah Yeshua. Atonement is what draws us nearer to the Lord in Heaven. The notion of being near to the Holy One of Israel, connects the idea of prayer with that of the freewill offerings. The reason being, both prayer and the freewill offerings serve as a means to this objective of the willful desire to draw near. Regarding the first verses in the book of Vayikra / Leviticus we are told, “When any of you presents an offering to the Lord.” (Vayikra / Leviticus 1:2) Jewish commentators have asked “Why is it called korban (קָרְבַּן), an offering?” The reason is because the person brings his soul close (drawing near, קרוב) to his Maker, and Rashi remarks here that this refers to the freewill offerings. The idea is that within the sacrifice is the service of the imagination. The laying on of hands on the animal, sensing its life, and then seeing it being killed and having its warm blood smeared on the altar. The significance of this is found in the anointing of the priests, making sacred with the blood, anointing the ear, the thumb, the big toe, which is synonymous to making sacred (the setting apart) what one hears, what one sees, what one touches, and how we touch the lives of others. In the sense of Aaron and his sons, their lives were given as a gift to both God and the people.

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