Questions & Commentary on Parashat Tsav & Shabbat HaGadol
1. What are the ‘fellowship" or "well-being" offerings
mentioned in this week's parasha?
What distinguishes them from the other types of offerings that are given in our
parasha? What do we do now that we can't offer these
any more?
David Nichol
In this week's portion, Parashat
Tzav, God tells Moses to command Aaron and his sons concerning the various
sacrifices over which they are to officiate in the Mishkan. There are
several kinds of offerings mentioned: the ola (burnt), mincha
(grain), chatat (purification or sin), asham (reparation), milu'im
(ordination), and zevach shelamim (well-being). In the Torah the purpose
or meaning of each type of offering is not always clear. This point is further
underscored by the fact that even Chazal, the Sages and Rabbis of
blessed memory, did not always agree on all the details of the sacrificial
system!
One category of offerings
is zevach shelamim, usually translated "fellowship," "well-being," or
even "slaughter-offering of shalom." Of the list above, it is the offering of
least sanctity. Apparently there was no regular schedule, but they were brought
more or less spontaneously by the people for various reasons. There are several
types of zevach shelamim, including toda, or "thanks"; neder,
or an offering resulting from a vow; and nedava, "a freewill offering."
The latter two kinds of zevach
shelamim, those in fulfillment of vows (neder) and freewill
offerings (nedava), do not require a grain offering along with the
animal. Also, if the worshipper and his party does not finish on the first day,
the eating of the sacrifice may continue one more day.
The toda, or
thanks (Leviticus 7:12-15), is where one brings an animal sacrifice along with
a grain offering (forty loaves of various kinds of unleavened bread) in
response to having passed safely through a potential danger, such as return
from a journey or recovery from sickness. It acknowledges our dependence on God
in everything, that when things go well, God deserves praise. The sacrifice is
to be eaten completely on the day it is offered, as the worshipper sponsors a
feast of sorts to acknowledge and celebrate God's mercy but part of the
sacrifice must be given to the priest who officiates.
One explanation as to why
it is called the "peace" offering is that it promotes peace between the
worshipper, the priests, and the altar. Unlike the other offerings, when the zevach
shelamim was brought, "its blood and limbs were placed on the Altar; the
breast and the thigh bone were given to the Kohanim; and its skin and
meat were given to the [worshipper]." All three "parties" were given part of
the offering, and thus it brought peace between the three (Midrash Tanchuma).
Furthermore, it was expected, especially in the case of the toda, that
the worshipper would invite others to celebrate the miracle with him, including
others in the feast and further spreading the story of this particular instance
of God's provision.
The midrash adds, "Great
are the shelamim, for they make peace between Israel
and their father in heaven." A great result indeed! This sacrifice and festive
meal would provide a witness to God's providence and blessing, and bring peace
and fellowship between God and people, and between neighbors, as many as partook
in eating the offering.
This is reminiscent of a
meal that is celebrated among the communities of Talmidei haMashiach,
often called Lezikhroni, Hazikkaron, or Se‘udat Ha'adon,
wherein we remember the sacrifice and martyrdom of Yeshua as a community. While
we know little about how it started (other than the accounts of the last Passover
Seder Yeshua shared with his talmidim), we know Sha'ul criticized
the observance of this custom among the Corinthian congregation, precisely
because their observance lacked peace (1 Corinthians 11:17-34). It is notable that he does not criticize any
specific of their observance, such as a ritual particularity, but rather how
they treat one another. It is incumbent upon us then, as we eat in fellowship
together to remember the mercies and provision of God - and at all times - that
we remember in whose presence we sit and eat and enjoy fellowship. Let us
pursue peace with one another. Sha'ul writes, "let a man examine himself, and
so let him eat the bread and drink the cup."
2. What is the connection between Shabbat HaGadol and
Passover?
Joshua Brumbach
This week is Shabbat
HaGadol - the Shabbat that occurs at the beginning of the week in which
Passover will be observed. Five special shabbatot are spaced out
throughout the year and highlight specific points, holidays, or Torah portions.
Every special Shabbat has a special reading from the Torah that is also read in
addition to the weekly portion. The only exception is Shabbat HaGadol. Instead
of an additional reading from the Torah, Shabbat HaGadol is highlighted by a
special Haftara reading from Malachi which concludes with the words: "Behold, I
will send you Elijah the prophet, before the coming of the great and awesome
day of the LORD" (Malachi 3:23).
Jewish tradition teaches
us that Elijah is a messianic figure who will usher in the messianic age. This
is purposely fitting at this season because Passover is our reliving and
retelling of our redemption from Egypt.
The understanding in Jewish tradition, which was later carried over into the
New Testament, is that Elijah represents the coming of messianic redemption.
That is why the figure of Elijah is so connected with Passover. Passover today
commemorates our connection with not only our physical redemption from slavery,
but our spiritual redemption as well.
The New Testament
associates the personification of Elijah with John the Immerser:
And it is he who will go as a forerunner before him in the
spirit and power of Elijah, to turn the hearts of the fathers back to the children,
and the disobedient to the attitude of the righteous; so as to make ready a
people prepared for the Lord.
Luke 1:17
So John the Immerser
represented the fulfillment of Malachi 3:23 in preparation for the incarnation
and revelation of Yeshua the Messiah. Yet, the role of Elijah is still not
complete. For there is an expectation that Elijah will yet himself return with
our glorious Mashiach. This is the reason for Elijah's mention in so
many Jewish traditions, especially in the Passover Seder. During the Seder
there is a whole place setting (or in some homes, simply a cup) that is
specifically set aside. It is left untouched in the messianic hope that each
year we will open the door during our Passover festivities, and welcome in
Elijah, who will in turn; usher in the return of our Messiah.
In the song, Eliyahu haNavi,
that is traditionally sung during the Seder, we proclaim, Eliyahu haNavi,
Eliyahu haTishbi, Eliyahu haGiladi, Bimhera veyamenu, yavo elenu, im Mashich,
ben David - "Elijah the Prophet, Elijah the Tishbite, Elijah the Gileadite,
come quickly and come now with Messiah Son of David." As we sing these words
this Passover, let us remember the words associated with Shabbat HaGadol from
the prophet Malachi - "Behold, I will send you Elijah the prophet, before the
coming of the great and awesome day of the LORD."
Joshua Tallent
Luke 9:18-36 - Encountering the Fullness of
Yeshua
In this week's Besora
reading we witness an important discussion between Yeshua and his talmidim.
Once when Yeshua was praying in private, his talmidim were with him; and he asked
them, "Who are the crowds saying I am?" They answered, "Yochanan the Immerser;
but others say Eliyahu, and others that some prophet of long ago has risen."
"But you," he said to them, "who do you say I am?" Kefa answered, "The Mashiach
of God!"
Luke 9:18-20
The popular ideas about
who Yeshua is are not much different today than they were when this discussion
occurred. Today it is not uncommon to hear people claim that Yeshua was just a prophet,
a man of great wisdom, or someone to be compared to Buddah or Confucius. Others
say that he was a teacher and nothing more, or even a mythological figure and
not an historical person at all.
The talmidim knew
otherwise; they were convinced that the man they had been following was the
Messiah. They had seen him raise Lazarus from the dead after three days in the
tomb. They had seen him perform many other miracles that only the Messiah could
perform. That knowledge gave them the courage to accept the tough words Yeshua
told them next:
If anyone wants to come after me, let him say ‘No' to
himself, take up his execution-stake daily and keep following me. For whoever
tries to save his own life will destroy it, but whoever destroys his life on my
account will save it.
Luke 9:23-24
Kefa, Ya‘aqov, and
Yochanan had the opportunity to have their belief solidified and expanded even
more just one week later when Yeshua took them to the hill country to pray.
As he was praying, the appearance of his face changed; and
his clothing became gleaming white. Suddenly there were two men talking with
him - Moses and Elijah!
Luke 9:29-30
What happened on that
mountain? Could it be that three points in the fabric of space and time
touched? Could Yeshua have been speaking with Moses and Elijah in their most
intimate times of connection to God? (Exodus 34:5-7; 1 Kings 19:11-13). The
talmidim certainly saw it as an important event, and the voice from heaven made
it clear to them that Yeshua is not just the Messiah, he is the Son of God.
Learning 
