Difference between revisions of "Consecration Ceremony – Command and Implementation/2"
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<li><multilink><a href="ChizkuniVayikra9-2-3" data-aht="source">Chizkuni</a><a href="ChizkuniVayikra8-14" data-aht="source">Vayikra 8:14</a><a href="ChizkuniVayikra8-30" data-aht="source">Vayikra 8:30</a><a href="ChizkuniVayikra9-2-3" data-aht="source">Vayikra 9:2-3</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, instead, compares the nation's offerings to those prescribed for inadvertently worshiping idolatry.<fn>See <a href="Bemidbar15-22-27" data-aht="source">Bemidbar 15:24</a>, that the nation must bring a goat for a sin offering and a cow as an <i>Olah</i> (here replaced by a calf).  [In Vayikra, though, they must additionally bring a sheep as an <i>Olah</i>, and other animals for a Shelamim]</fn></li> | <li><multilink><a href="ChizkuniVayikra9-2-3" data-aht="source">Chizkuni</a><a href="ChizkuniVayikra8-14" data-aht="source">Vayikra 8:14</a><a href="ChizkuniVayikra8-30" data-aht="source">Vayikra 8:30</a><a href="ChizkuniVayikra9-2-3" data-aht="source">Vayikra 9:2-3</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, instead, compares the nation's offerings to those prescribed for inadvertently worshiping idolatry.<fn>See <a href="Bemidbar15-22-27" data-aht="source">Bemidbar 15:24</a>, that the nation must bring a goat for a sin offering and a cow as an <i>Olah</i> (here replaced by a calf).  [In Vayikra, though, they must additionally bring a sheep as an <i>Olah</i>, and other animals for a Shelamim]</fn></li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>Anointing of Mishkan</b> – This approach would likely suggest that the omission of this directive in Shemot 29 is technical in nature. Since the discussions of Parashat Tetzaveh surround the priests and their clothing, rather than the vessels of the Tabernacle as whole, only the anointing of Aharon is highlighted.  The command to anoint the Tabernacle and its vessels comes instead in Shemot 40, in the fitting context of the erecting the Mishkan.<fn>The order of the anointment in the Shemot 40 nonetheless does not match that in Vayikra 8.</fn></point> | + | <point><b>Anointing of Mishkan</b> – This approach would likely suggest that the omission of this directive in Shemot 29 is technical in nature. Since the discussions of Parashat Tetzaveh surround the priests and their clothing, rather than the vessels of the Tabernacle as whole, only the anointing of Aharon is highlighted.  The command to anoint the Tabernacle and its vessels comes instead in Shemot 40, in the fitting context of the erecting the Mishkan.<fn>The order of the anointment in the Shemot 40 nonetheless does not match that in Vayikra 8.</fn> </point> |
<point><b>Laws for future generations</b> – This approach would explain like the above position, that there is no place for such directives in the description of the actual ceremony.</point> | <point><b>Laws for future generations</b> – This approach would explain like the above position, that there is no place for such directives in the description of the actual ceremony.</point> | ||
</category> | </category> | ||
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<p>The seven day Consecration Ceremony was implemented as commanded, but the rites of the eighth day were instituted only in the aftermath of the Sin of the Golden Calf.</p> | <p>The seven day Consecration Ceremony was implemented as commanded, but the rites of the eighth day were instituted only in the aftermath of the Sin of the Golden Calf.</p> | ||
<mekorot><multilink><a href="RambanVayikra8-7-11" data-aht="source">Ramban</a><a href="RambanVayikra8-2" data-aht="source">Vayikra 8:2</a><a href="RambanVayikra8-7-11" data-aht="source">Vayikra 8:7-11</a><a href="RambanVayikra8-30" data-aht="source">Vayikra 8:30</a><a href="RambanVayikra9-3" data-aht="source">Vayikra 9:3</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink></mekorot> | <mekorot><multilink><a href="RambanVayikra8-7-11" data-aht="source">Ramban</a><a href="RambanVayikra8-2" data-aht="source">Vayikra 8:2</a><a href="RambanVayikra8-7-11" data-aht="source">Vayikra 8:7-11</a><a href="RambanVayikra8-30" data-aht="source">Vayikra 8:30</a><a href="RambanVayikra9-3" data-aht="source">Vayikra 9:3</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink></mekorot> | ||
− | <point><b>The eighth day</b> – According to this approach, it was only the eighth day's ceremony which was added in the aftermath of  the sin.  Nothing new needed be done to consecrate the Mishkan and inaugurate the sacrificial service, as that was unaffected b the sin. Yet, before Aharon could serve and represent the people, special atonement was necessary for both him and the nation.</point> | + | <point><b>The eighth day</b> – According to this approach, it was only the eighth day's ceremony which was added in the aftermath of  the sin.  Nothing new needed be done to consecrate the Mishkan and inaugurate the sacrificial service, as that was unaffected b the sin. Yet, before Aharon could serve and represent the people, special atonement was necessary for both him and the nation. As above, several aspects of the day's protocol might support this:<br/> |
+ | <ul> | ||
+ | <li>Both Aharon and the nation are told to bring a calf specifically (as a <i>Chattat</i> and <i>Olah</i> respectively). As calves are not brought for any other sacrifice, this suggests that the choice was intentional and the claf was meant to serve as a corrective for the sin. </li> | ||
+ | <li>Ramban notes that Aharon's two offerings and the nation's <i>Chattat</i> are identical to the sacrifices brought on Yom HaKippurim, a day instituted to re-enact the original atonement achieved for the Sin of the Calf, further suggesting that they are commanded so as to attain atonement. <multilink><a href="ChizkuniVayikra9-2-3" data-aht="source">Chizkuni</a><a href="ChizkuniVayikra8-14" data-aht="source">Vayikra 8:14</a><a href="ChizkuniVayikra8-30" data-aht="source">Vayikra 8:30</a><a href="ChizkuniVayikra9-2-3" data-aht="source">Vayikra 9:2-3</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, instead, compares the nation's offerings to those prescribed for inadvertently worshiping idolatry.</li> | ||
+ | </ul></point> | ||
<point><b>Seven day consecration</b> – As discussed above, the discrepancies between Shemot 29 and Vayikra 8 do not imply that this part of the ceremony changed.  They stem only from technical issues such as a desire for brevity, assumptions related to context, or natural differences in formulation when conveying a command rather than describing an event.  For details regarding each individual difference, see above.</point> | <point><b>Seven day consecration</b> – As discussed above, the discrepancies between Shemot 29 and Vayikra 8 do not imply that this part of the ceremony changed.  They stem only from technical issues such as a desire for brevity, assumptions related to context, or natural differences in formulation when conveying a command rather than describing an event.  For details regarding each individual difference, see above.</point> | ||
</category> | </category> |
Version as of 15:10, 28 March 2019
Consecration Ceremony – Command and Implementation
Exegetical Approaches
Fulfilled as Commanded
Despite the differences between the two chapters, the ceremony was fulfilled precisely as mandated. All discrepancies between the accounts stem only from technical issues, such as the differing context of each unit or natural differences in formulation when conveying a command as opposed to describing an event.
Change of Plan
The Sin of the Golden Calf caused a change in plan. The goal of the ceremony was no longer simply to consecrate the Mishkan, the altar and its priests, but also to atone for the sin and highlight that Aharon was forgiven. This new goal caused several changes in the ceremony.
- Both Aharon and the nation are told to bring a calf specifically (as a Chattat and Olah respectively). Nowhere else is it mandated that a calf be brought as a sacrifice, suggesting that the choice is significant and perhaps related to the sin.
- Ramban further points out that Aharon's two offerings and the nation's Chattat are identical to that which they bring on Yom HaKippurim, a day instituted to re-enact the original atonement achieved for the Sin of the Calf, further suggesting that they are commanded so as to attain atonement.
- Chizkuni, instead, compares the nation's offerings to those prescribed for inadvertently worshiping idolatry.25
Combination
The seven day Consecration Ceremony was implemented as commanded, but the rites of the eighth day were instituted only in the aftermath of the Sin of the Golden Calf.
- Both Aharon and the nation are told to bring a calf specifically (as a Chattat and Olah respectively). As calves are not brought for any other sacrifice, this suggests that the choice was intentional and the claf was meant to serve as a corrective for the sin.
- Ramban notes that Aharon's two offerings and the nation's Chattat are identical to the sacrifices brought on Yom HaKippurim, a day instituted to re-enact the original atonement achieved for the Sin of the Calf, further suggesting that they are commanded so as to attain atonement. Chizkuni, instead, compares the nation's offerings to those prescribed for inadvertently worshiping idolatry.