Eternal Flame (Lev 6-8)
3 The priest shall put on his [“fit to size”] linen garment, and linen undergarments shall he put [directly] on his body [nothing intervening], and he shall remove [with a fire-pan] the ashes to which the fire reduces the burnt offering on the altar [if he finds unconsumed pieces he returns them to the altar] and place them beside the altar [he takes a full fire-pan of the consumed inner pieces and puts them on the east of the ramp].
Rashi's Commentary
On his body—This implies that nothing should interpose between them (cf. Sifra, Tzav, Chapter 2 3; Zevachim 19a).
The ashes to which the fire reduces the burnt-offering—And thus has made it into ashes, and some of these ashes the priest should remove and place them beside the altar.
Rev 7:13
Then one of the elders asked me, saying to me, “These who are clothed in white robes—who are they, and where have they come from?”
Rev 19:8, 14
8 It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints.
14 And the armies which were in heaven followed him on white horses, dressed in fine linen, white and clean.
5 The fire on the altar must be kept burning in it; it must not go out. And the priest shall add firewood on it every morning; and he shall arrange the burnt offering on it [the continual (daily) burnt offering takes precedence], and he shall cause the fat portions of the fellowship offerings to go up in smoke on it.
Rashi's Commentary
And he shall arrange the burnt offering on it—The morning continual burnt offering had to come first (Menachot 49a; cf. also Sifra, Tzav, Chapter 2 10 and Rashi on Lev 3:5).
6 The fire must be kept burning continuously on the [outer] altar; it must not go out [one who extinguishes the altar fire transgresses two negative commandments].
Rashi's Commentary
It must not go out—One who extinguishes the fire on the altar transgresses two negative commands (this and that contained in v. 5).
9 And Aaron and his sons shall eat the rest of it. It shall be eaten as unleavened bread in a holy place; they are to eat it in the courtyard of the tent of meeting.
1Co 9:13-15
13 Do you not know that those who perform sacred services live of the things of the temple, and those who serve at the altar partake of the offerings of the altar? 14 In the same way, the Lord commanded that those who preach the gospel should receive their living from the gospel. 15 But I have used none of these rights. And I am not writing these things so that it will be done so in my case; for it would be better for me to die than have anyone make my boast an empty one.
10 It must not be baked with yeast. As their portion [even what is left over may not be baked with yeast], I have given it to them from my food offerings. It is most holy. It [the meal-offering of the sinner] is like the sin offering [in that if he takes the fistful not as such it is invalid] and [a gift meal-offering is] like the guilt offering [in that if he takes the fistful not doing it as such, it is still valid].
Rashi's Commentary
It must not be baked with yeast. As their portion—The remains of the meal-offering which become the portion of the priests, are also forbidden to be baked in the form of leavened (Menachot 55a).
Like the sin-offering and like the guilt-offering—The meal-offering of the sinner (v. 11) is as the sin-offering, therefore if he (the priest) takes the fistful out of it not as such (not having in mind that offering) it is invalid as is the sin-offering under such circumstances (cf. Rashi
on 5:12); a free-will meal-offering, however, is as the guilt-offering, therefore if he takes the fistful out of it not doing it as such, it is still valid (Sifra, Tzav, Chapter 3 3; Zevachim 11a).
Zevachim 11a:13
This is as it is taught in a baraita: Rabbi Shimon says: The verse states with regard to a meal offering: “It is most sacred. It is like the sin offering and like the guilt offering” (Lev 6:10), teaching that a meal offering of a sinner is like a sin offering. Therefore, if one removed its handful not for its sake, it is disqualified. And the verse also teaches that a voluntary meal offering is like a guilt offering. Therefore, if one removed its handful not for its sake, it is still fit. This accords with the opinion of the Rabbis, that a guilt offering slaughtered not for its sake is fit.
Zevachim 25a:2
If one suggests that it is necessary to indicate that the removal of the handful itself must be performed with the right hand, this cannot be, since that is derived from the verse cited by Rav Yehuda, son of Rabbi Ḥiyya. As Rav Yehuda, son of Rabbi Ḥiyya, says: What is the reason that Rabbi Shimon does not require that the handful be sanctified in a service vessel? As the verse states with regard to the meal offering: “It is most holy. It is like the sin offering and like the guilt offering” (Lev 6:10).
13 This is the offering of Aaron and his sons [the ordinary priests, too, offer the tenth of an ephah, but only on the day of their investiture, whereas the high-priest does so every day], which they shall bring to the Lord, beginning on the day when one of them is anointed: a tenth of an ephah of fine flour as a regular grain offering, half of it in the morning and half of it in the evening.
Heb 5:1
For every high priest selected from among men is appointed on behalf of men in matters pertaining to God, in order to offer both gifts and sacrifices for sins.
Heb 7:27
He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for the sins of the people, because this he did once for all when he offered up himself.
Heb 8:3-4
3 For every high priest is appointed to offer both gifts and sacrifices; so it is necessary that this high priest also have something to offer. 4 Now if he were on earth, he would not be a priest, since there are priests who offer gifts according to the law.
19 The priest who offers it as a sin offering [to exclude one who is not clean at the time of the sprinkling of the blood] shall eat it; it shall be eaten in a holy place, in the courtyard of the tent of meeting.
Rashi's Commentary
Who offers it as a sin offering means the priest who performs those rites connected with it (i. e. those connected with the sprinkling of the blood), he is called the הַמְחַטֵּא because it is through him that it becomes a sin offering.
Zevachim 10b:25
Rather, this is Rabbi Eliezer’s reason for not claiming that the blood of a guilt offering is presented below the red line: As the verse states with regard to the presenting of the blood of a sin offering: “The priest who offers it” (Lev 6:19). The word “it” indicates that its blood is presented above the red line, but the blood of another slaughtered offering is not presented above the red line.
Zevachim 52b:2
The Gemara continues its discussion of the remainder of the blood. Rami bar Ḥama says: This following tanna holds that failure to pour the remainder of the blood of offerings whose blood is sprinkled inside the sanctuary disqualifies the offering, as it is taught in a baraita: “The priest who sacrifices it as a sin offering shall eat it” (Lev 6:19). The verse states the word “it” to teach that it, the offering whose blood was sprinkled correctly, above the red line of the altar, is valid, and the priest may eat the meat. But this is not so for an offering whose blood was sprinkled below the red line, which is disqualified.
Zevachim 52b:8
The baraita concludes: To counter this reasoning, the verse states with regard to an animal sin offering that is sacrificed outside: “The priest who sacrifices it as a sin offering shall eat it” (Lev 6:19), to emphasize that it, the offering whose blood was placed correctly, above the red line of the altar, is valid, and the priest may eat the meat. But this is not so for an offering whose blood was placed below the red line, which is disqualified.
Zevachim 92b:3
Rav Yosef said: There is another way to prove that the blood of a bird sin offering is not required to be laundered out if it is sprayed on a garment. With regard to laundering, the verse states: “The priest who offers it as a sin offering shall eat it” (Lev 6:19); the obligation described applies to it, i.e., the eaten animal sin offering, and not to another similar sin offering. Consequently, the verse is excluding a case within the broad category of eaten sin offerings, and one is not required to launder out the blood of a bird sin offering.
Zevachim 99a:1
gemara The mishna teaches that a priest who is unfit for the Temple service does not receive a share of the sacrificial meat. The Gemara asks: From where are these matters derived? Reish Lakish said: It is derived from a verse, as the verse states about a sin offering: “The priest who effects atonement shall eat it; it shall be eaten in a holy place, in the courtyard of the tent of meeting” (Lev 6:19). This teaches that only a priest who effects atonement by performing the rites of the offering shall partake of its meat, but a priest who does not effect atonement does not partake of its meat.
Zevachim 102b:16
The pure priest responded: The verse states with regard to the sin offering: “The priest who effects atonement shall eat it” (Lev 6:19). If you wish to receive a share of a sin offering, come effect atonement and partake of one. Since you cannot perform the service of a sin offering, having immersed only today, you cannot receive a share in its meat either.
12 If he is bringing it as a thanksgiving offering [for a miracle that had happened to him, e.g., recovering from an illness], then along with the thanksgiving offering he shall offer unleavened loaves mixed with oil, and unleavened wafers brushed with oil, and [unleavened] scalded flour mixed with oil [ten loaves of each of the four kinds].
Rashi's Commentary
Scalded—Bread scalded with oil, as much as is needed to saturate it.
Luk 17:16, 18
16 and he fell down on his face at his feet, giving thanks to him—and he was a Samaritan.
18 Was no one found who returned to give praise to God except this foreigner?
Rom 1:21
For although they knew God, they glorified him not as God nor were thankful, but became futile in their speculations, and their foolish hearts were darkened.
Eph 5:20
always giving thanks for everything to God the Father in the name of our Lord Jesus Christ;
Heb 13:15
Through him then let us continually offer to God a sacrifice of praise, that is, the fruit of our lips that profess his name.
1Pe 2:5
you also, like living stones, are being built up as a spiritual house to be a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.
8 He then placed the breastpiece on him, and he put in the breastpiece the Urim and Thummim [see Exo 28:30].
Rashi's Commentary
The Urim—An inscription bearing the Proper Name of the Lord.
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This work "Eternal Flame" is a derivative of "The Rashi Chumash" and "The Rashi Ketuvim" by Rabbi Shraga Silverstein used under CC BY 3.0