Temple for Jerusalem
       The Chariot-Throne-Crown for Temple Mount

Zadokites (Tzadiks/Sadiq) and Eunuchs relationship with the Israelite Priesthood

(Eunuch: Males who do not have the "technique" with women)

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Isaiah 56:4 For this is what the Lord says: “To the eunuchs who observe my Sabbaths, who choose the things that please me, and who hold fast my covenant, 5: to them I will give in my house and within my walls a monument and a name better than sons and daughters. I will give them an everlasting name that will not be cut off (Compare Ex.15:26).

 

Jeremiah 34:19 The officials of Judah, the officials of Jerusalem, the eunuchs, the priests, and all the people of the land who passed between the parts of the calf. 20: I’ll give them to their enemies who are seeking to kill them, and their dead bodies will be food for the birds of the sky and the animals of the land.

 

These contrasting verses tell of an everlasting covenant with the eunuchs if they keep the Sabbath but also suggest that their role was one of emissaries between the Temple and the political/wealthy elite, as Jeremiah mentions them hierarchically, placed between Jerusalem's political officials and the Temple priests.

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1st, 2nd and 3rd Temples

Ezekiel's vision and future (3rd) temple measurements were allocated to the Zadokite (Tzadik) Kohanim (Ez. 44:15), assumed the non-procreative eunuchs whom Jeremiah defined as distinct from the genealogical Aaronic Kohanim. This suggests, as defined in the Isaiah verse, that there was always an association between the Moriah Temple site and an ancient eunuch (angelic) order of Melchizedek ("better than sons and daughters" i.e: non-hereditary specialist status), which existed in Abram’s time (Abram-Melchizedek blessing Gen.14: 17-20) with whom over time the Israelite priesthood interacted.

 

Speculation exists that 1st Temple's High Priest Zadok (descendant from Eleazar, son of Aaron) may have been a Jebusite Priest of Melchizedek's "lineage." The role of the eunuchs in the 1st Temple seemed to be emissaries between soft (Temple) and hard (Royal military) power.

 

The Tzadiks (according to Rabbinic definition) are at times considered anonymous and righteous. Tzadik is also used to refer to the holiest of Judaism's spiritual leaders. In "anonymous" we can read "without descendants" or "without father and mother" (non-procreative), distinct from the Aaronic Kohanim, who are community representatives, of hereditary record, with restricted marital partner selection.

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The 2nd Temple period saw priestly infighting and hierarchical clashes at the time of Onias 3rd + 4th, (lastly Jason) which coincided with the Zadokite Temple class to disappear, seemingly to Qumran (rejecting procreation) and Leontopolis, a likely influence on the later Jesus of Nazareth, who like his disciple Stephen, quoted Merkavah visions at their trials. Jesus and his disciples had all the hallmarks of the estranged eunuch class, challenging the ultimate authority of the incumbent Kohanim Priests. Celibate or eunuch males were likely to call G-D their personal Father, as they, His "sons", were not involved with supporting offspring, parenting and inheritance, the social values essential for Aaronic Priests and most Rabbis when guiding the Jewish people.

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The 2nd Temple's (Menelaus to Judas Maccabeus) sacred/profane hierarchy consisted of Kohanim (Priests), Levitical servants, Jewish men, Jewish women and the Gentile outer court. We see the extent to which this procreative hierarchy had installed gender division, discarding the eunuchs, and diminished the Gentile "strangers" (including the apostate 10 Israelite tribes), potentially causing the reactionary bitterness of the Qumran liturgy and the ferocity of Jesus’ spiritual attack on the Herodian hierarchy. It seems the hierarchical genealogical Persian Jewish-returnee need for re-affirmation superseded the earlier Melchizedek/Abram blessing.

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2nd Temple sacred/profane hierarchy

The Zadokites' banishment by the Maccabees/Hasmoneans was the ultimate result of an encroaching and exclusive hierarchical system, based primarily on the returning Jewish Men (from Persia and Babylonian) being required by Nehemiah (potential eunuch) and Ezra (descendant of Zadok and Eleazar) to reduce their number of foreign wives, and reinstate marriage within the community, based on pre-Babylonian/Persian exilic ancestry and social status. Archaeologically, this was a new phase in Judaism, as with Ezra's Temple rebuilding, so too synagogues distributed learning of Law to the common family in a significantly enhanced programme. Purim* reaffirms Jewish identity and purpose. *(Rabbi Breitovitz: YouTube.com/watch?v=iFay8em1Ldi)

 

The Zadokite priests/eunuchs, were in tension with the Kohanim as role-models for Jewish husbands supporting their Jewish wives. Banishing the Zadokites and the subsequent killing of Jesus caused a Temple crisis, which possibly led to the loss of Gentile support, (due to the reinforcement of the Temple's exclusively Jewish family sacred/profane hierarchy), leading to loss of revenue, infighting between Jewish mens' religious + legal interpretations, ultimately the Herodian Temple's destruction, and the diaspora of the greater Jewish family.

 

Halachic Judaism has maintained this sacred/profane hierarchy. The role of the eunuchs was erased, and with them, the complex links of the Jewish people, within their families, to the greater congregation, including Israelite apostates (lost to Egyptian and Assyrian idolatry), and Tzadik/eunuch minority groups.

 

Rabbinic authorities retain the title Tzadik for the holiest of Israel, also for the minimum 36 anonymous living Tzadiks who maintain global spiritual survival. This Temple proposes that 12 chosen Tzadiks and 12 eunuch assistants, representing the Abramic/Melchezedek blessing, surround (Rev.24:4) and observe the Temple obligations of the Aaronic Priesthood, representing the Abrahamic army, to balance the complexity of representation, and scriptural concept, when uplifting the various groups within the greater family. (Judges.14:14)

 

​Zadokite Hereditary Line

Levi (3rd son of Jacob)

Kolath

Amran

Aaron

Eleazar

Phinehas

Zadok (1 Kings. 2:26-27)

Joshua

Sons of Zadok (Ez. 44:15 and 48:11) (1 Samuel. 22:11-19)

 

​The Primary Holy Family

The Jewish (Israelite) Priestly Father represents humanity to G-D, on His Throne. The Jewish (Israelite) Mother represents Wisdom and the righteous Child represents Justice, which the columns Jachin and Boaz symbolise on the Temple Porch, similar to the illegitimate mirroring relationships of Mary and Jesus, Haggai and Ishmael in the Christian (trinity) and Muslim traditions. This is consistent in celebrating the holy Patriarch family relationships: of Abraham, Sarah and Isaac; Rebecca, Jacob; Rachel and Joseph. The Moriah site was the final resting place for the Ark of the Covenant, Joseph's Egyptian sarcophagus seemingly augmented or duplicated into the Ark of the Covenant (compare generic aesthetics for similarities). Joseph's bones, carried out of Egypt, were seemingly buried near the Hebron Patriarch burial site in Shechem, the site of where he was sold into slavery. Site not identified.

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This comparison of the sarcophagus of Harmhabi (1500-1000BCE), typical Birth of Horus frieze and an artists interpretation of the Ark of the Covenant demonstrates a relationship of aesthetics and form, and is speculative when considering the carrying of Joseph's bones in a sarcophagus of the Hyksos dynasty (1640-1530 BCE) and the sacred Ark constructed during the Exodus around 1446 BCE. The Israelite text would inevitably have been influenced by Egyptian aesthetics, with a single noticeable exception, that the Deity's Throne was left vacant, as testament to an unknowable, unseeable, ineffable (scientific) worship concept. It's as if the "transfigured" Ark of the Covenant was aesthetically borrowed from Joseph's sarcophagus, close to hand.

 

The Crowning and Blessing Triangle 

The responsibility of the Israelite Priestly Father and Husband represents and attends G-D's Throne, who crowns His Bride, His People. Continuing, the crowned Mother (Wisdom) crowns her Son (Justice - Song of Songs.3:11), who crowns his Father, who via Hashem, again crowns His Bride, His People. The triangular cycle of crowning and blessing is the triumph of joyful comedy over jealous "Oedipal" tragedy, the institutionalised result of Abraham not killing Isaac on Moriah, on receiving "angelic" advice.

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​The Sacrificial Perception

The original ethical stories of Israelite family unity were carried orally during nomadic altar impermanence, which during the 1st to 2nd Temple periods become city-state institutions, where the pre-exilic reign of Hezekiah seems a high point of Torah editing.

Sin, guilt, and thanksgiving offerings contrasted with the eunuch preferred methods of celebration, with bread and wine, communal meal and the acceptance of error. (Active Severity versus Passive Comedy).

 

Severity/Comedy example: Abram killing Sodom's rapists when retrieving Lot, required sacrifice, while Melchizedek celebrated redemption from victimhood. This symbiotic relationship can be re-interpreted in this Temple's ritual, where Eunuchs/Tzadiks celebrate with Bread and Wine when the High Priest reappears from the Throne Room, after offering sacrifice, and sprinkling sacrificial blood before the Throne, seeking forgiveness for Greater Israel's sins. This inter-relationship between eunuchs and Priests potentially reconciles the sibling tensions of Cain and Abel, Ishmael and Isaac, Esau and Jacob, and possibly represents Joseph's interpretation of Pharaoh's wine taster and baker's dreams (3 days).

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We see by the time of Isaiah (1:11-15), between the 1st and 2nd Temples, that animal sacrifice was already viewed as ineffective at maintaining a just society. The tension between agrarian gifts of bread and wine, contrasting with nomadic first-born ram/lamb sacrifices, later defined the difference between Judaism and Christianity’s approach to offering and repentance.

 

The Patriarchs' animal sacrifices, through to the Israelite commemoration of the first Passover, were practiced as a personal and family event. Its Levitical augmentation into tribal ritual started to become less effective at the beginning of the 1st Temple period, when the Israelite nation settled into a post-nomadic agrarian economy. (1 Kings.8:27) Reinstating mass animal sacrifice at the centre of the Herodian 2nd temple may have had ritualistic meaning but bore reduced societal benefit other than to those certifying the livestock. En-masse ritual sacrifice would tend to diminish spiritual value. There is nominal pre-Persian archaeological evidence, while significant post-Persian institutional teaching and worship evidence, leading to the Herodian Temple model. 

 

There may well be significant reasons to maintain Sin, Guilt, Burnt and Thanksgiving sacrificial offerings. Personal animal sacrifice may be appropriate while warfare, ego, error and ignorance are with us, when ceasing, practised for remembrance only, as we move towards a collective mostly vegetarian/vegan culture. Of course, breaking bread and sharing wine, as Melchizedek, is central to Shabbat family gatherings, reminding us of the importance of remembrance and celebration within the Jewish home, so too the eunuchs of Isaiah.56:4 ..."who observe my Sabbaths"...

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Enacting Sacrifice in a Temple with limited sacrificial facilities.

This Temple model proposes the separation of Public and Priestly offering places, with the public allocated offering and dining facilities within the Temple Courtyard, and the Priests/Judges offering services before the Sanctuary.

 

All non-Priest specific sacrifices allow for a sacrificial blood fingerprint to be sent to a continuously burning paper Altar, which sits (as the chariot seat) under the Holy Throne Room. This is an architectural device peculiar to the Chariot (Merkavah) theme of Ezekiel's Vision and uses the Z-axes as its Sacred/Profane hierarchy. The Paper burning Altar is therefore (under) before the Lord.

 

The Daily Offering: (Ex.29:40-42) "At the door of the Tabernacle" designates this twice daily sacrifice of 2 lambs (per day), flour, oil and wine on the front Timber Altar, the table before the Lord. This is Hashem's twice daily meal, a sweet savour, a sacrifice made by fire unto the LORD (Num.28:6, food offering presented to the Lord), entirely consumed, (Ex.29:43-44) "..there I will meet with the children of Israel." "I will sanctify also both Aaron and his sons, to minister to me (in the priest's office)."

 

Office (not in all translations) is assumed to be the Holy Throne Room, where Aaron and his sons, over the generations, minister to the Lord. The daily offering is as Adam's, Abel's, Noah's, the Patriarch's and Moses' offerings to the Lord.

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Note: The daily offering is designated before the Tabernacle Door, now offered on the new external timber-clad Altar (Ez.41:22), implying that the doors are present at all times. But the original vision did not include the Porch and Priestly Chamber, which this Temple model suggests are only required for Festivals and Holy days, when temporarily installed. The twice-daily meal is continually provided on days when the Porch and Chamber are not in place. In this way we honour pre-Sanctuary offering.

 

(Rev 21:22) I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple.

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The Nomadic Tabernacle (of travel and reconstruction), creates an X-Axis bridge between the "Merkavah" Priestly Altar and the Throne Room. The Throne Room sits on the "Chariot Seat" Altar, recording and burning the daily offerings of the children of Israel, year round, before the Lord, on the vertical Z-Axis. 

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Of the 613 Mitzvoth (Laws) regarding Offerings (to draw near)*

*(Rabbi Chaim Richman: Missing the Mark: The Psychology of Sin. Available at:https://www.youtube.com/watch?v=Jo6p6gwA3NE - 11.04.2025)

 

First born cattle:

459    To sanctify the firstling of clean cattle and offer it up (Ex.13:2; Deut.15:19) (at the present time, it is not offered up) (CCA53). “Each year you and your family are to eat them in the presence of the LORD your God at the place he will choose”.

Family realm. G-D owns all first-born, man and animal. This does not need to happen within the Sanctuary, but within the Temple Walls, the 500 x 500 metre wide Temple Courtyard.

 

Paschal Lamb (Family realm) These laws relate to the family remembrance, at home and not in the Sanctuary.

460    To slay the Paschal lamb (Ex. 12:6) (affirmative). 

461    To eat the flesh of the Paschal sacrifice on the night of the fifteenth of Nissan (Ex. 12:8) (affirmative). 

462    Not to eat the flesh of the Paschal lamb raw or sodden (Ex. 12:9) (negative). 

463    Not to leave any portion of the flesh of the Paschal sacrifice until the morning unconsumed (Ex. 12:10) (negative). 

464    Not to give the flesh of the Paschal lamb to an Israelite who had become an apostate (Ex. 12:43) (negative).     

465    Not to give flesh of the Paschal lamb to a stranger who lives among you to eat (Ex. 12:45) (negative). 

466    Not to take any of the flesh of the Paschal lamb from the company's place of assembly (Ex. 12:46) (negative). 

467    Not to break a bone of the Paschal lamb (Ex. 12:46) (negative). 

468    That the uncircumcised shall not eat of the flesh of the Paschal lamb (Ex. 12:48) (negative). See Brit Milah: Circumcision 

469    Not to slaughter the Paschal lamb while there is chametz in the home (Ex. 23:18; Ex.24:25) (negative). 

470    Not to leave the part of the Paschal lamb that should be burnt on the altar until the morning, when it will no longer be fit to be burnt (Ex.23:18; Ex.24:25) (negative). 

 

Festival Offerings/First Fruits

471    Not to go up to the Sanctuary for the festival without bringing an offering (Ex.23:15) (negative).

Defined as first fruits. Can be replaced with tithes as we no longer live in an exclusively agrarian culture.

472    To bring the first fruits to the Sanctuary (Ex.23:19) (affirmative).  Agrarian tithe. Bring first fruits into the Temple Courtyard with Priests monitoring amounts and quality brought into the Temple's congregational areas.

 

Sin (Purification) Offering. (Priestly Ordination and Consecration Offering)

473    That the flesh of a sin-offering and guilt-offering shall be eaten (Ex.29:33). See Qorbanot: Sacrifices and Offerings 

Offered and eaten by the Kohen, cooked in a sacred place. (Ex.29:31) Kitchen or Courtyard, eaten at the "Tent entrance."

474    That one not of the seed of Aaron, shall not eat the flesh of the holy sacrifices (Ex.29:33) (negative).

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Burnt Offerings (for G-D alone, completely burnt on the Altar)

475    To observe the procedure of the burnt-offering (Lev.1:3) (affirmative). See Olah: Burnt Offering. Burnt offerings from the congregation are entirely consumed on the Altar. To be an unblemished male of the herd.

Due to the statements of Amos 5:21 and Isaiah 1:11. Tithe may replace most publicly offered burnt offerings. Public burnt offerings take place at the "Entrance to the Tent," in the Temple Courtyard, the blood sent to the Paper Altar, the offering entirely burnt. Only Priestly and Judges' burnt offerings are to be offered on the Sanctuary Altar. 

 

Grain Offerings (for G-D alone, partly burnt on the Altar, partly kept by the Priests)

476    To observe the procedure of the meal-offering (Lev. 2:1) (affirmative). See Food and Drink Offerings. Produce offerings partly eaten by the Kohen. Tithe may replace this but is the decision of the Priests. The congregation bring grain/olive bread offerings and a memorial portion is offered for burning. This happens in the Courtyard and its record sent to the Paper Altar for burning. The remaining is distributed by the Priests amongst themselves and the needy. It is possible for the memorial portion (nominal) to be burnt on the Priestly Altar, "an aroma pleasing to the Lord."

477    Not to offer up leaven or honey (Lev.2:11) (negative). 

478    That every sacrifice be salted (Lev.2:13) (affirmative).

479    Not to offer up any offering unsalted (Lev.2:13) (negative).

 

Courts of Justice Sin Offerings

480    That the Court of Judgment shall offer up a sacrifice if they have erred in a judicial pronouncement (Lev. 4:13) (affirmative). 

The judges act on behalf of the community. If a judgement is found to be incorrect, a young bull is sacrificed as a sin offering, with blood sprinkled on the veil and altar horns. This is to combine with (the same as) the Day of Atonement young bull sin offering of the High Priest, who also offers a ram. There is a relationship between the Judges getting a judgement wrong and the sins of the High Priest. Lev. 4:20 mentions a second bull burnt outside the camp, (Lev. 4:21) burnt for the community.

The Yom Kippur offering, because it is of Priestly origin, is offered on the Temple Sanctuary (timber clad) Altar. It's understood that the Yom Kippur offering is normally a single goat, but includes a young bull where an erred judgement occurs.

 

Individual Sin Purification Offering

481    That an individual shall bring a sin-offering (a female goat) if he has sinned in error by committing a transgression, the conscious violation of which is punished with excision (Lev.4:27-28) (affirmative). See Chatat: Sin Offering. 

 

Hands laid on head, sacrificed and blood sprinkled on the altar horns, the rest of the blood poured on the altar. Fat burnt on the Altar. The Kohen are entitled to eat the sin and guilt offering (or a portion) (Lev.7:7 and 6:29). It is proposed that Kohanim overseen dining halls offer facilities of slaughter, with the offering eaten by the offender and party, with full Kohanim rights to the offering and pelt. Blood fingerprint is sent to the Paper Altar. Blood to be discarded. A female sheep can replace a goat. This happens in the Temple Courtyard. It's suggested that Tithe or flour can replace for minor sins. Major sins or errors (affecting the spirit of the people) requires animal sacrifice.

482    To offer a sacrifice of varying value in accordance with one's means (Lev.5:7) (affirmative). The relative scale of offering.

483    Not to sever completely the head of a fowl brought as a sin-offering (Lev.5:8) (negative). 

An inference is that animals and birds are not to be offered needlessly, and preferably only consumed as a meal of remembrance. “I hate with all my being” (Isa 1:11-14) needs to be considered.

484    Not to put olive oil in a sin-offering made of flour (Lev.5:11) (negative).

485    Not to put frankincense on a sin-offering made of flour (Lev.5:11) (negative).

 

Guilt Offering

486    That an individual shall bring an offering if he is in doubt as to whether he has committed a sin for which one has to bring a sin-offering. This is called a guilt-offering for doubtful sins (Lev.5:17-19) (affirmative). See Asham: Guilt Offering. The Kohen eat the guilt offering. (or a portion), here proposed that Kohanim overseen dining halls offer a service of slaughter, offering eaten by the offender and party, with full Kohanim rights to the sacrifice. Guilt offering is less severe than a sin offering, but again, gradations of severity should be reflected in the offering.

 

Meal Offerings 

487    That the remainder of the meal offerings shall be eaten (Lev. 6:9?) (affirmative). Anything left to be burnt.

488    Not to allow the remainder of the meal offerings to become leavened (Lev.6:10) (negative).

489    That the High Kohein shall offer a meal offering daily (Lev.6:13) (affirmative). The Daily Offering.

490    Not to eat of the meal offering brought by the Kohanim (Lev.6:16) (negative). Priests only.

        

Sin Offering (continued)

491    To observe the procedure of the sin-offering (Lev.6:24) (affirmative). See Chatat: Sin Offering. The Kohen have rights to eat.

Offerings are slaughtered and cooked in clay pots (to be smashed) or metal pans to the thoroughly rinsed. Public realm.

 

492    Not to eat of the flesh of sin offerings, the blood of which is brought within the Sanctuary and sprinkled towards the Veil (Lev. 6:30) (negative). This refers to the Priests + Judges erring offering which are atoned for within the Holy Place. Priest's realm.

 

Priest Anointment Burnt Offering of Grain

Grain offering to be partially burnt, partially eaten. This happens in the Temple Courtyard. (Lev 6.14-18) but a portion can be burnt on the Sanctuary Altar. "food offerings presented to the Lord."

 

Guilt Offering

493    To observe the procedure of the guilt-offering (Lev.7:1) (affirmative).See Asham: Guilt Offering. Traditionally, blood splattered on side of Altar. Liver lobe, kidneys, fat of organs+fat tail burnt on the Sanctuary Altar. The Kohen may eat the guilt offering. (or a portion). The ashes are collected for spreading in a sanctified place. This is a Priestly offering eaten in the Sanctuary. 

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Peace/Thanksgiving/Fellowship Offering (Public realm)

494    To observe the procedure of the peace-offering (Lev.7:11-19) (affirmative). See Zebach Sh'lamim: Peace Offering. Now proposed that Kohanim overseen dining halls that offer a service of slaughter, sacrifice eaten by the Peace/Thanksgiving party, with a blood fingerprint sent to the Paper Altar for burning. Surplus meat may be eaten the following day, but not the 3rd.

 

495    To burn meat of the holy sacrifice that has remained over (Lev.7:17) (affirmative). 

496    Not to eat of sacrifices that are eaten beyond the appointed time for eating them (Lev.7:18) The penalty is excision (negative). 

497    Not to eat of holy things that have become unclean (Lev.7:19) (negative).

498    To burn meat of the holy sacrifice that has become unclean (Lev.7:19) (affirmative).

499    That a person who is unclean shall not eat of things that are holy (Lev.7:20) (negative).

 

500    A kohein's daughter who profaned herself shall not eat of the holy things, neither of the heave offering nor of the breast, nor of the shoulder of peace offerings (Lev.10:14, Lev.22:12) (negative). See Kohein.

 

501    That a woman after childbirth shall bring an offering when she is clean (Lev.12:6) (affirmative). See Birth.

This is replaced by tithe value or courtyard offering, due to the shear numbers of offerings. 

502    That the leper shall bring a sacrifice after he is cleansed (Lev.14:10) (affirmative).

This is replaced by tithe value or courtyard offering, due to the shear numbers of offerings.

 

503    That a man having an issue shall bring a sacrifice after he is cleansed of his issue (Lev.15:13-15) (affirmative).

This is replaced by tithe value or courtyard offering, due to the shear numbers of offerings.

504    That a woman having an issue shall bring a sacrifice after she is cleansed of her issue (Lev.15:28-30) (affirmative).

This is replaced by tithe value or courtyard offering, due to the shear numbers of offerings.

 

The scale of potential offerings, logistic possibility and appropriateness requires a respectful environment, where offerings are valued, not assumed or defaulted to. A leaning towards tithing may be the best way to alleviate pressure on the facilities. Offerings are an obligation. The Judges/Rabbis may need to manage public authorisations, where sharing alleviates congestion, but interchangeable offerings not accepted.

 

Yom Kippur

505    To observe, on Yom Kippur, the service appointed for that day, regarding the sacrifice, confessions, sending away of the scapegoat, etc. (Lev.16:3-34) (affirmative).

506    Not to slaughter beasts set apart for sacrifices outside (the Sanctuary) (Lev.17:3-4) (negative). 

 

The High Priest brings a personal sin offering (representing himself and all Israel) of a young bull and ram as a burnt offering. There are 2 young goats, one for the collective sins of Israel, and one freed, conclude sacrifice on this day. These are burnt offerings to be completely consumed on the Temple front Altar.  The young bull is offered only in the years when the Court's error in judgement requires atonement.

 

Required Sacrificial Practices

507    Not to eat flesh of a sacrifice that has been left over (beyond the time appointed for its consumption) (Lev.19:8) (negative).

508    Not to sanctify blemished cattle for sacrifice on the altar (Lev. 22:20) This text prohibits such beasts being set apart for sacrifice on the altar (negative).

509    That every animal offered up shall be without blemish (Lev.22:21) (affirmative).

510    Not to inflict a blemish on cattle set apart for sacrifice (Lev 22:21) (negative).

511    Not to slaughter blemished cattle as sacrifices (Lev.22:22) (negative).

512    Not to burn the limbs of blemished cattle upon the altar (Lev.22:22) (negative).

513    Not to sprinkle the blood of blemished cattle upon the altar (Lev.22:24) (negative).

514    Not to offer up a blemished beast that comes from non-Israelites (Lev.22:25) (negative).

515    That sacrifices of cattle can only take place when they are at least eight days old (Lev.22:27) (affirmative). 

516    Not to leave any flesh of the thanksgiving offering until the morning (Lev.22:30) (negative).

 

Passover Sacrifice (to First Fruits) 

517    To offer up the meal-offering of the Omer on the morrow after the first day of Passover, together with one lamb (Lev.23:12) (affirmative). See The Counting of the Omer. (Barley harvest ripening cycle defines 49 days of Pesach to Shavuot)

518    Not to eat bread made of new grain before the Omer of barley has been offered up on the second day of Passover (Lev. 23:14) (CCN101). See The Counting of the Omer. 

519    Not to eat roasted grain of the new produce before that time (Lev.23:14) (CCN102). Counting of the Omer. 

520    Not to eat fresh ears of the new grain before that time (Lev.23:14) (CCN103). Counting of the Omer.

521    To bring on Shavu'ot loaves of bread together with the sacrifices which are then offered up in connection with the loaves (Lev.23:17-20) (affirmative).

522    To offer up an additional sacrifice on Passover (Lev.23:37) (affirmative).  Burnt grain offerings, offerings and drink offerings required for each day.

 

Additional Requirements

523    That one who vows to the Lord the monetary value of a person shall pay the amount appointed in the Scriptural portion (Lev.27:2-8) (affirmative).

524    If a beast is exchanged for one that had been set apart as an offering, both become sacred (Lev.27:10) (affirmative). 8 day old goats.

525    Not to exchange a beast set aside for sacrifice (Lev.27:10) (negative).

526    That one who vows to the L-rd the monetary value of an unclean beast shall pay its value (Lev.27:11-13) (affirmative).

527    That one who vows the value of his house shall pay according to the appraisal of the Kohein (Lev.27:11-13) (affirmative). See Kohein.

528    That one who sanctifies to the L-rd a portion of his field shall pay according to the estimation appointed in the Scriptural portion (Lev.27:16-24) (affirmative).

529    Not to transfer a beast set apart for sacrifice from one class of sacrifices to another (Lev.27:26) (negative). Kohen managed. Prohibition on changing the purpose of an offering.

530    To decide in regard to dedicated property as to which is sacred to the Lord and which belongs to the kohein (Lev.27:28) (affirmative). See Kohein.

531    Not to sell a field devoted to the Lord (Lev.27:28) (negative).

532    Not to redeem a field devoted to the Lord (Lev.27:28) (negative).

533    To make confession before the Lord of any sin that one has committed, when bringing a sacrifice and at other times (Num. 5:6-7) (CCA33). Within the Temple Courtyard.

534    Not to put olive oil in the meal-offering of a woman suspected of adultery (Num.5:15) (negative).

535    Not to put frankincense on it (Num.5:15) (negative).

 

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Book of Numbers 28 and 29.(daily; weekly; lunar monthly; festivals) (537-542)

Daily Offering (Temple Altar)

Num. 28:3 - two lambs (under) a year old without defect, as a regular burnt offering each day.

vs 5: - grain offering of a tenth of an ephah of the finest flour mixed with a quarter of a hin of oil from pressed olives.

vs 7: - The accompanying drink offering is to be a quarter of a hin of fermented drink with each lamb.

This daily (Adam/Abel/Noah/Patriarchs/Moses') sacrifice remains in perpetuity.

 

Sabbath (Temple Altar)

vs 9: - make an offering of (a further) two lambs (under) a year old without defect, together with its drink offering and a grain offering of two-tenths of an ephah of the finest flour mixed with olive oil. 10 This is the burnt offering for every Sabbath, in addition to the regular burnt offering and its drink offering.

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Lunar Monthly (Courtyard Altar)

vs 11: - a burnt offering of two young bulls, one ram and seven male lambs (under) a year old, all without defect. 12 With each bull there is to be a grain offering of three-tenths of an ephah of the finest flour mixed with oil; with the ram, a grain offering of two-tenths of an ephah of the finest flour mixed with oil; 13 and with each lamb, a grain offering of a tenth of an ephah of the finest flour mixed with oil. This is for a burnt offering. 14 With each bull there is to be a drink offering of half a hin of wine; with the ram, a third of a hin; and with each lamb, a quarter of a hin. This is the monthly burnt offering to be made at each new moon during the year. 15.

​(2 young bulls, 1 ram, 7 male lambs - burnt offering on the Courtyard Altar, one male goat, sin offering on Sanctuary Altar)

 

Passover (Pesach) (Courtyard Altar)

vs 17 On the fifteenth day of this month there is to be a festival; for seven days eat bread made without yeast. 18 On the first day hold a sacred assembly and do no regular work. 19 Present to the Lord a food offering consisting of a burnt offering of two young bulls, one ram and seven male lambs a year old, all without defect. 20 With each bull offer a grain offering of three-tenths of an ephah of the finest flour mixed with oil; with the ram, two-tenths; 21 and with each of the seven lambs, one-tenth. 22 Include one male goat as a sin offering to make atonement for you. (Temple Altar)

​(2 young bulls, 1 ram, 7 male lambs -Courtyard Altar. 1 male goat sin offering Sanctuary Altar)

 

Festival of Weeks (Shavuot) (Courtyard Altar)

vs 26 “‘On the day of first-fruits, when you present to the Lord an offering of new grain during the Festival of Weeks, hold a sacred assembly and do no regular work. 27 Present a burnt offering of two young bulls, one ram and seven male lambs a year old as an aroma pleasing to the Lord.28 With each bull there is to be a grain offering of three-tenths of an ephah of the finest flour mixed with oil; with the ram, two-tenths; 29 and with each of the seven lambs, one-tenth. 30 Include one male goat (sin offering) to make atonement for you. (Temple Altar) 

​(1 young bull, 1 ram, 7 male lambs - Courtyard Altar)

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Festival of Trumpets ( (Rosh Hashanah) (Courtyard Altar)

vs 29 “‘On the first day of the seventh month hold a sacred assembly and do no regular work. It is a day for you to sound the trumpets. 2 As an aroma pleasing to the Lord, offer a burnt offering of one young bull, one ram and seven male lambs a year old, all without defect. 3 With the bull offer a grain offering of three-tenths of an ephah of the finest flour mixed with olive oil; with the ram, two-tenths; 4 and with each of the seven lambs, one-tenth. 5 Include one male goat as a sin offering to make atonement for you. (Temple Altar)

​(1 young bull, 1 ram, 7 male lambs - Courtyard Altar. 1 male goat sin offering Sanctuary Altar)

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The Day of Atonement (Yom Kippur) (Courtyard Altar)

Num. 29:7 “‘On the tenth day of this seventh month hold a sacred assembly. You must deny yourselves and do no work. 8 Present as an aroma pleasing to the Lord a burnt offering of one young bull, one ram and seven male lambs a year old, all without defect. vs 9 With the bull offer a grain offering of three-tenths of an ephah of the finest flour mixed with oil; with the ram, two-tenths; 10 and with each of the seven lambs, one-tenth. 11 Include one male goat as a sin offering, (Temple Altar) in addition to the sin offering for atonement and the regular burnt offering with its grain offering, and their drink offerings. The young bull - Temple Altar when Court's error in judgement. 

​(1 young bull, 1 ram, 7 male lambs -burnt offering on the Courtyard Altar. 1 male goat sin offering Sanctuary Altar)

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The Festival of Tabernacles (Sukkot) (Courtyard Altar)

vs 12 “‘On the fifteenth day of the seventh month, hold a sacred assembly and do no regular work. Celebrate a festival to the Lord for seven days. vs 13 Present as an aroma pleasing to the Lord a food offering consisting of a burnt offering of thirteen young bulls, two rams and fourteen male lambs a year old, all without defect. 14 With each of the thirteen bulls offer a grain offering of three-tenths of an ephah of the finest flour mixed with oil; with each of the two rams, two-tenths; 15 and with each of the fourteen lambs, one-tenth. 16 Include one male goat as a sin offering, (Temple Altar) in addition to the regular burnt offering with its grain offering and drink offering.

 

vs 17 “‘On the second day offer twelve young bulls, two rams and fourteen male lambs a year old, all without defect. 18 With the bulls, rams and lambs, offer their grain offerings and drink offerings according to the number specified. 19 Include one male goat as a sin offering (Temple Altar), in addition to the regular burnt offering with its grain offering, and their drink offerings.

 

vs 20 “‘On the third day offer eleven bulls, two rams and fourteen male lambs a year old, all without defect. 21 With the bulls, rams and lambs, offer their grain offerings and drink offerings according to the number specified. 22 Include one male goat as a sin offering (Temple Altar), in addition to the regular burnt offering with its grain offering and drink offering.

 

vs 23 “‘On the fourth day offer ten bulls, two rams and fourteen male lambs a year old, all without defect. 24 With the bulls, rams and lambs, offer their grain offerings and drink offerings according to the number specified. 25 Include one male goat as a sin offering (Temple Altar), in addition to the regular burnt offering with its grain offering and drink offering.

 

vs 26 “‘On the fifth day offer nine bulls, two rams and fourteen male lambs a year old, all without defect. 27 With the bulls, rams and lambs, offer their grain offerings and drink offerings according to the number specified. 28 Include one male goat as a sin offering (Temple Altar), in addition to the regular burnt offering with its grain offering and drink offering.

 

vs 29 “‘On the sixth day offer eight bulls, two rams and fourteen male lambs a year old, all without defect. 30 With the bulls, rams and lambs, offer their grain offerings and drink offerings according to the number specified. 31 Include one male goat as a sin offering (Temple Altar), in addition to the regular burnt offering with its grain offering and drink offering.

 

vs 32 “‘On the seventh day offer seven bulls, two rams and fourteen male lambs a year old, all without defect. 33 With the bulls, rams and lambs, offer their grain offerings and drink offerings according to the number specified. 34 Include one male goat as a sin offering (Temple Altar), in addition to the regular burnt offering with its grain offering and drink offering.

 

vs 35 (543) Shemini Atzeret (prayer for rain) “‘On the eighth day hold a closing special assembly and do no regular work. 36 Present as an aroma pleasing to the Lord a food offering consisting of a burnt offering of one bull, one ram and seven male lambs a year old, all without defect. 37 With the bull, the ram and the lambs, offer their grain offerings and drink offerings according to the number specified. 38 Include one male goat as a sin offering (Temple Altar), in addition to the regular burnt offering with its grain offering and drink offering.

(71 young bulls, 15 rams and 105 male lambs- Sukkot 8 day total burnt offerings on the Courtyard Altar, one sin offering per day)

 

Note:The burnt offering requirements of Numbers 28-29, (71 young bulls, 15 rams and 105 male lambs) seem to naturally separate between burnt and sin offerings, between the Public Courtyard and Priestly Sanctuary Altars. Question the purpose of burnt offerings for the Festivals and New Lunar Months. Would they not be better offered as thanksgiving offerings, eaten by attendees (Severity to Comedy)?

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​​​​​​​​​Ezekiel Chapter 45: Sacrificial requirements provided by the Prince

Note: Offerings on the Timber constructed 3 x 2 x 2 cubit (Ez.41:22) Temple Altar, imply reduced loading.

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Ez. 45:15-17 The Prince provides sheep (one from every flock of 200) for the grain, burnt and fellowship offerings of the people, in the Temple Courtyard, transposed to the new Temple via the Paper Altar.

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Ez 45: 18-20. On the first day of the First Month, the Sanctuary is to be purified (daubed) with the blood of one young bull sin offering, on the Temple Altar. This sin offering is a one-off initiation offering of the Prince. 

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Ez 45:21-24. Passover (14th of the 1st month) (for 7 days) A (young) bull is offered as a sin offering for the Prince and the people of the land. Every day of the 7 days, a (young) bull and ram are offered as a burnt offering, and a single male goat as sin offering. Related Grain and Oil offerings. 

Single bull sin + 7-day burnt Prince offerings, with only a single lamb/goat sin offering yearly. ​A weaned calf weighs about 300kg/600lbs. Grain and oil offerings add fuel to the carcass incineration but may be used for baking Kohanim bread.

 

Ez 45: 25. The Sukkot Feast (15th of the 7th month), the same provision as Passover. Related Grain and Oil offerings. ​​

 

Proposal: Regarding the Princely burnt offerings, consider offering the sin offering in penance for transfiguring his burnt offerings to thanksgiving offerings. The inedible parts, pelt and offal are burnt, while the meat is accepted as consumable thanksgiving offerings. (Judges 14:14) There are significant daily + weekly burnt offerings, monthly + Festival sin offerings. 

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Simplifying sacrificial offerings before the Sanctuary

1: It's suggested that other than the the Daily and Sabbath sacrifices, Priestly sacrifice happens only within the Temple during the five yearly Festivals. New Lunar Monthly burnt sacrifices can be preformed in the Temple Courtyard, the sin offering before the Sanctuary (Temple Altar). Public sacrifices can be accepted in the Courtyard, with the Paper Altar burning continuously. On Festival Days, when attention is on Sanctuary Priestly proceedings, public sharing of Thanksgiving offerings is encouraged. 

 

2: Yom Kippur: A single male goat sin offering (Temple Altar) of the High Priest atoning for his own, his family and the congregation's sins, with the twin scapegoat set free. This sufficiently demonstrates the balance of Justice and Forgiveness. Temple Sanctuary daubed. Blood sprinkled on the Mercy Seat. Young bull offered only on years when Courts' error in judgement. Additional burnt sacrifices can be offered in the Courtyard facilities. 

 

3: Passover need only be a single male goat sin offering (Temple Altar), as a public presentation for those without a home meal to attend. Daubing of the Temple's posts and lintels with the lamb's blood is enacted here, as it was in Egypt when saving the first-born. Additional burnt sacrifices can be offered in the Courtyard facilities. 

 

4: Harvest offerings are required at the Feast of Tabernacles. A single male goat sin sacrifice is offered daily. (Temple Altar)  Additional burnt sacrifices can be offered in the Courtyard facilities.         

 

5: The sin offerings of the Prince are for the inauguration of the new Temple.

 

6: All other sacrifices can be performed within the 500 x 500 metres Temple Courtyard, while sending the required sacrificial blood to the Sanctuary. The Western Wall Plaza, which falls within the Temple 500 x 500 metre Courtyard, is an ideal city space for public and Festival  offered sacrificial services, minimising activity before the Temple Sanctuary, as congregational worship moves up into the Temple Structure.

 

7: To minimise waste, Guilt and Thanksgiving offerings can be shared amongst worshippers, but not interchanged.

 

8: The management of animal supply, slaughter, offal, pelts and carcass removal needs to be sympathetically considered so as to minimise environmental, aesthetic and logistic issues. The Western Wall Plaza has significant ease of access for accommodating public sacrificial services. All public eaten sacrifices must be consumed in the City of Jerusalem.

 

9: Keep in mind that which is workable, required by Law, within the existing architectural landscape, with net zero demolition, while respecting the Muslim right of worship on the Herodian Platform.

 

10: It's suggested that Leviticus, to Numbers, to Ezekiel's sacrificial requirements be seen as progressive, integrated, and not necessarily accumulative. Deut 4:2 is in tension with Isaiah 1:10-15; 66: 3-4  (1 Samuel 15:22).

 

Proposal: It's suggested a sufficiency of daily and weekly burnt offerings, monthly and Festival sin offerings, and that Festival and New Moon burnt offerings be transfigured into sponsored Peace/thanksgiving offerings,* from severity to joy, with the participating public encouraged to share their thanksgiving offerings with the less affluent, directing offerings towards shared purpose. Consider the sacrifice of 71 young bulls, 15 rams and 105 male lambs over 8 days of Sukkot.​ (Judges 14:14) 

*(Rabbi Chaim Richman: The Power of Gratitude. Available at: https://www.youtube.com/watch?v=wQ2kJhlhVao - 24.04.2025)