The Zadokites (Tzadik/Sadiq) Eunuchs in relation to the Israelite Priesthood

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

 

Eunuch Verses

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.

 

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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3rd, 1st and 2nd Temples

Ezekiel's vision and future (3rd) temple measurements were allocated to the Zadokite (Tzadik) Kohanim, and non-procreative eunuchs whom Jeremiah defined as distinct from the parental and genealogical Kohanim and Levite servants. 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, which existed in Abraham’s time (represented in the Abraham-Melchizedek blessing) with whom over time the Israelite priesthood interacted.

 

The 1st Temple's High Priest Zadok (descendant from Eleazar, son of Aaron) was the father of the Kohanim Priesthood. 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 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 eunuchs), distinct from the Temple ritual Kohanim, who are community representatives and hereditary.

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The 2nd Temple period saw priestly infighting and hierarchical clashes at the time of Onias 3rd + 4th, (lastly Jason) which caused the Zadokite Temple class and eunuchs to disappear, seemingly to Qumran and Leontopolis, and 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 Kohanim Priests and 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 diminishing the Gentiles (including the lost of the 10 Israelite tribes), causing the reactionary bitterness of the Qumran liturgy and the ferocity of Jesus’s spiritual attack on the Herodian hierarchy. It seems hierarchical genealogical Persian-returnee requirements replaced the simpler Melchizedek/Abraham blessing.

 

Jesus

I suggest that the eunuch Jesus challenged the unilaterally substituted priesthood's interpretation of the law and was put to death, effectively offering himself as a human sacrifice, to protest the usurping of the Zadokite (and Order of Melchizedek) holy site, an inverse act, as Judaism/Moriah are profoundly anti-human and infanticide sacrifice. More likely, Jesus's intimate relations (trauma bonding with Stephen?) observed by Judas may have been an aggravating circumstance, making him vulnerable to the strict interpretation of Levitical behavioural Law.

 

For what other reason would Jesus have been betrayed, considering the following Christian faith and his utterances presumed celibacy (walking on water/sensuality), from where so easily fallen? I suggest that phallic control, as practised by differing behavioural groups, was the disintegrating energy here. The Christian reference Rev 4: 8-11 mentions the "Elders" bowing before the Throne (3rd Temple). This seems to suggest the reinstatement of the (seemingly celibate) eunuchs and/or elderly Tzadik spiritual leaders of collective Israel over and above (Is 56:4) the hierarchical, procreative family Priestly class.

 

Mohammad (Peace be upon him)

Mohammad's Hadith: "When a man mounts another man, the Throne of G-D shakes." "Kill the one that is doing it and also kill the one that it is being done to." This mirrors Levitical Law as interpreted from the procreative man's perspective. The quoted Hadith tacitly acknowledges that essentially celibate eunuchs serve in the Throne and the dangers of sexual activity therein. The Jerusalem Temples were always an architectural interpretation of the Throne motif, most specifically defined in Ezekiel's vision and measurement.

 

The Questions

Was Jesus victimised for his sexual vulnerability? How pure and celibate were eunuchs expected to be (in contradistinction to their married Priestly counterparts) when in service to the Throne/Temples? How does one interpret Isa 56: 4 "who choose the things that please me?" After Creation (creativity), the primary message of scripture is the tension between G-D and the serpent, or Amalek (Ex 17:8) who attacks stragglers and the vulnerable from behind. The protection of the Israelite people is the common thread in scripture, but I suggest this includes the protection of the righteous performing Israelite eunuchs, the assumed foundation of the Melchizedek/Abraham blessing.

 

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 exilic ancestry and social status. Archaeologically, this was a new phase in Judaism, as with the Temple rebuilding, so too synagogues of learning distributed behavioural Law to the common family in a significantly more enhanced and effective programme. 

 

The Zadokite priests and their eunuchs, (representing the Abraham-Melchizedek blessing) were in tension with the incumbent Kohanim priests as role-models for Jewish husbands supporting their Jewish wives. Banishing the Zadokites and the subsequent killing of Jesus caused a Temple crisis, which led to 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 various 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 to this day whereas Reform Judaism has progressed/diluted from it. The role of the eunuchs was erased, and with them, the complex links of the Jewish people to the greater congregation, including Israelite apostates lost to Egyptian and Assyrian idolatry, and (angelic, Tzadik, eunuch, essentially celibate) minority spiritual groups. Yet, Rabbinic authorities still apply the term Tzadik for the holiest of Israel, including when referring to the minimum 36 anonymous living Tzadiks who quietly maintain global spiritual survival.  

 

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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)

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Primary Temple symbolism

The Jewish (Israelite) Priestly Father represents humanity to G-D. 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 approach to celebrating the holy Patriarch family relationships of Abraham, Sarah and Isaac; Rebecca, Jacob, Rachel and Joseph. the site being 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 of both for similarities). Joseph's bones 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 dated around 1446 BCE. The Israelite text would inevitably have been influenced by Egyptian aesthetics, with a single noticeable exception, that the Deity's seat is 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, 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, crowns His Bride, His People. The triangular cycle of crowning and blessing.

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The Sacrificial Journey

The tension of the originally nomadic Israelitic sacrificial ritual, which after the 1st Temple and Babylonian exile, become a city-state institution, a ritual based on sin, guilt, thanksgiving sacrifice and redemption, is in contrast to the eunuch preferred methods of celebration, of bread and wine, communal meal and acceptance. (Active Tragedy versus Passive Comedy). Archaeological evidence suggests that Judaism as a centrally observed family identity gained significant traction after the Persian exile, leading to the Herodian hierarchical model.

 

For example: Abraham killing Sodom's rapists when retrieving Lot, required sacrifice, while Melchizedek celebrated redemption from victimhood. This symbiotic relationship can be re-interpreted in this proposed Temple's ritual, where eunuchs celebrate with Bread and Wine when the High Priest reappears from the Holy Throne Room, having sprinkled the sacrificial blood before the Throne Seat, after offering sacrifice on the nomadic Altar, having sought forgiveness for the sins of Greater Israel. This symbiotic ritual relationship between eunuchs and Priests potentially reconciles the sibling tensions of Cain and Abel, Ishmael and Isaac, Esau and Jacob, and also 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 Temple periods, that animal sacrifice was already viewed as ineffective at maintaining a just society. The tension between agrarian gifts of bread and wine, contrasts with the nomadic first-born ram/lamb sacrifices, later defining 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, was practiced as a personal and family ritual. Its Levitical augmentation into tribal ritual started to become less effective at the beginning of the 1st Temple period, where 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 markets. Ritual sacrifice en-masse would tend to diminish spiritual value. 

 

There may well be significant reasons to maintain sacrifice that is burnt to ashes. Sin and Guilt sacrifices, partly eaten by the priests, can be replaced by tithe. Burnt offerings were entirely incinerated. Thanksgiving offerings eaten by the worshippers, are here proposed to be moved to Kohanim servant overseen satellite Jerusalem diners, within the Temple courtyard walls. Animal sacrifice may only be appropriate while warfare is 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. (Isa 56:4) ..."who observe my Sabbaths"...

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Enacting Sacrifices and Offerings in a Temple with limited sacrificial facilities.

 

Notes are my suggestions. Essentially, I propose the separation of Public and Priestly sacrificial places, with the public allocated offering and dining facilities within the Temple Courtyard and the Priests/Judges offered sacrificial services before the Sanctuary. All non-Priestly 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 before the Lord.

 

The Daily Sacrifice: (Ex 29:40-42) "At the door of the Tabernacle" designates this twice daily sacrifice of 2 lambs, 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) I assume to be the Holy Throne Room, where Aaron and his sons, over the generations, minister to the Lord.

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Important Note: The daily sacrifice (HaShem's meal) 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 my original vision did not include the Porch and Priestly Chamber, which I suggest are only required for Festivals and Holy days, when temporarily installed, the meal continually provided on days when the Porch and Chamber are not in place. (Ex 29:44)

 

(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 a bridge between the "Merkavah" structure, Altar and Throne Room, which sits on the "Chariot Seat" Altar, recording and burning the daily offerings of the children of Israel, all year round, before the Lord on the vertical Z axes. 

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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 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. It is perfectly reasonable to bring first fruits into the Temple Courtyard with Priests defining amounts brought into the Temple structure's congregational areas.

 

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

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 should 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 can 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 sacrificed on the Temple Sanctuary (timber clad) Altar. I understand 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 a service of slaughter, with the sacrifice eaten by the offender and party, with full Kohanim rights to the sacrifice and hide. 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. I suggest that Tithe or flour can replace for minor sins. Only major sins or error (those affecting the spirit of the people) require animal sacrifice.

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

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 sacrificed 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, sacrifice eaten by the offender and party, with full Kohanim rights to the sacrifice. Guilt offering is less severe than a sin offering, but again, there are gradations of severity which 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 Sacrifice.

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 sacrifice, due to the shear numbers of sacrifices. 

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

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

 

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 sacrifice, due to the shear numbers of sacrifices.

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 sacrifice, due to the shear numbers of sacrifices.

 

The scale of potential sacrifices, logistic possibility and appropriateness requires a respectful environment, where sacrifice is valued, not assumed or defaulted to. A leaning towards tithing may be the best way to alleviate pressure on the sacrificial facilities. Offering sacrifice is an obligation. The Judges/Rabbis may need to manage public sacrificial authorisation, 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. These burnt offerings are to remain enacted on the Altar in front of the Nomadic Sanctuary. This is a yearly reminder of the severity of the relationship to G-D and of all sins, falling short in behaviour. The Young bull is offered only in the years when the Courts' 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 (First Fruits, Festival of Weeks and Feast of Tabernacles references) 

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. 

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. First Fruits.

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

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

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. 23:36) (affirmative). This is the Daily Sacrifice.

 

Additional Requirements

523    That one who vows to the L-rd 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 swapping the meaning of the sacrifice.

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 L-rd 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).

 

Additional Daily Sacrifices from the Book of Numbers

536    To offer up the regular sacrifices daily (two lambs, one year old, as burnt offerings) (Num. 28:3) (affirmative).

          A repetition of Levitical Law. 

537    To offer up an additional sacrifice every Shabbat (two lambs) (Num. 28:9) (affirmative). Confirmation of Levitical Law. 

538    To offer up an additional sacrifice every New Moon (Num. 28:11) (affirmative). Two young bulls, one ram and seven male lambs a year old. An augmentation of Levitical Law. I suggest that these offerings take place in the Courtyard or are removed due to Isaiah's comment (Isa. 1:13). Where there is conflict in scripture, we should avoid proceeding.

539    To bring an additional offering on Shavu'ot (Num. 28:26-27) (affirmative). Present a burnt offering of two young bulls, one ram and seven male lambs a year old. Augmented Levitical Law. Consider avoiding these due Isaiah's comments.

540    To offer up an additional sacrifice on Rosh Hashanah (Num. 29:1-6) (affirmative). Present a burnt offering of two young bulls, one ram and seven male lambs a year old. Augmented Levitical Law. I suggest that these offerings take place in the Courtyard or are removed.

541    To offer up an additional sacrifice on Yom Kippur (Num. 29:7-8) (affirmative). Present a burnt offering of two young bulls, one ram and seven male lambs a year old. Augmented Levitical Law. 

One young bull (for erred Judgements) and one ram seems the acceptable limit of original sacrificial numbers.

 

542    To offer up an additional sacrifice on Sukkot (Num. 29:12-34) (affirmative). 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... Augmented Levitical Law. I suggest that these offerings take place in the Courtyard or be removed.

 

543    To offer up an additional offering on Shemini Atzeret, which is a festival by itself (Num. 29:35-38) (affirmative).  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, in addition to the regular burnt offering with its grain offering and drink offering. Augmented Levitical Law. Courtyard or removed.

 

Additional Requirements

544    To bring all offerings, whether obligatory or freewill, on the first festival after these were incurred (Deut. 12:5-6) (affirmative). 

545    Not to offer up sacrifices outside (the Sanctuary) (Deut. 12:13) (negative). Temple Courtyard sacrificial sites (dining halls)

546    To offer all sacrifices in the Sanctuary (Deut. 12:14) (affirmative). Temple Courtyard sacrificial sites (dining halls)

547    To redeem cattle set apart for sacrifices that contracted disqualifying blemishes, after which they may be eaten by anyone. (Deut. 12:15) (affirmative).

548    Not to eat of the unblemished firstling outside Jerusalem (Deut. 12:17) (negative).

​549    Not to eat the flesh of the burnt-offering in your own towns, but in the presence of the Lord. (Deut. 12:17). Temple Courtyard sacrificial sites (dining halls)

550    That the Kohanim shall not eat the flesh of the sin-offering or guilt-offering outside the Courtyard (of the Sanctuary) (Deut. 12:17) (negative). 

Priests only eat these within the Temple Courtyard Walls, if required.

551    Not to eat of the flesh of the sacrifices that are holy in a minor degree, before the blood has been sprinkled (on the altar), (Deut. 12:17) (negative). Note: The Kohen overseen dining halls can only allow the meat to be consumed once a digital blood fingerprint has been burnt on the paper Altar, while the actual blood paper fingerprint needs to be collected and burnt on the Altar by evening. In this way, the blood is metaphorically sprinkled on the Altar, prior to consumption. Other texts state that the blood needs to be sprinkled towards the veil of the Holy of Holies, which is also possible.

552    That the Kohein shall not eat the first-fruits before they are set down in the Courtyard (of the Sanctuary) (Deut. 12:17) (negative).

553    To take trouble to bring sacrifices to the Sanctuary from places outside the land of Israel (Deut. 12:26) (affirmative).

554    Not to eat the flesh of beasts set apart as sacrifices, that have been rendered unfit to be offered up by deliberately inflicted blemish (Deut. 14:3) (negative).555    Not to do work with cattle set apart for sacrifice (Deut. 15:19) (negative).

556    Not to shear beasts set apart for sacrifice (Deut. 15:19) (negative).

557    Not to leave any portion of the festival offering brought on the fourteenth of Nissan unto the third day (Deut. 16:4) (negative).

558    Not to offer up a beast that has a temporary blemish (Deut. 17:1) (negative).

559    Not to bring sacrifices out of the hire of a harlot or price of a dog (male prostitute) (Deut. 23:19) (negative).

560    To read the portion prescribed on bringing the first fruits (Deut. 26:5-10) (affirmative).

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Ezekiel Chapter 45: Sacrificial requirements provided by the Prince

Note: These requirements are enacted on the Timber constructed 3 x 2 x 2 cubit (Ez.41:22) Temple Altar, implying reduced sacrificial 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, for sacrificial services provided within the Temple Courtyard, accommodated in the new Temple via the Paper Altar.

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Ez 45: 18-20. On the first day of the First Month (Rosh Hashanah-Yom Kippur), the Sanctuary is to be purified (daubed) with the blood of one young bull sin offering, completely burnt on the Temple Altar. This sin offering is a one off initiation offering of the Prince. Not mentioned is the ram and twinned goat offering. (Implied: See Yom Kippur notes above.) 

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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. The bull and ram offerings are a one-off initiation offering by the Prince, as only a single lamb/goat(?) need be offered, repeated each year, publicly celebrated for those less fortunate, as Passover is essentially a family issue of remembrance.

 

Ez 45: 25. The Feast (15th of the 7th month), the same provision as Passover. Related Grain and Oil offerings. Animal sacrifice seems to serve no clear purpose at this ingathering harvest time of year.

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Note: In the above Ezekiel text, the Passover single male goat offering seems editorially misplaced (lamb rather?)and may be the requirement of the Yom Kippur sacrifice, allowing its twin (the Scapegoat) to be set free. A weaned calf weighs less than 300kg/600lbs. Grain and oil offerings add fuel to the carcass incineration but may be used for baking Kohanim bread.

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Public animal sacrifice must have direct and clearly understood purpose, to minimise suffering and maximise meaning. It seems that as Maimonides collected the 613 laws, he saw Temple sacrificial numbers as accumulative. Yet, if the additional sacrificial amounts mentioned in Numbers add to the original Levitical requirements, this implied augmentation can also justify reduction, due to inconsistency. (Deut: 4.2) comes to mind, yet Ezekiel adds further sacrifices. I need guidance on this but my default view is to minimise to maximise. Consider progressional rather than accumulative.

 

Simplifying sacrificial offerings before the Sanctuary:

1: I suggest the daily sacrifice happens within the Temple only during the 5 Festivals, within the Courtyard on all other days. The Paper Altar burns continuously except possibly on Festival Days.

2: Yom Kippur: A single ram sin offering 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 when Courts error in judgement.

3: Passover need only be a single lamb offering, as a public presentation for those without a home meal to go to, as Passover is the remembrance of Abram not killing Isaac, repeated by the Israelites in Egypt before leaving, when threatened by the angel of death's mass infanticide. Daubing of the Temple's posts and lintels with the lamb's blood is enacted here.

4: Only harvest offerings required at the Feast of Tabernacles.              

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

6: I understand the requirement for 7 days of Passover and The Feast's bull and ram offerings as Temple initiation only.

7: 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, would be an ideal city space for public sacrificial services, while minimising sacrifice on the Herodian Platform, as congregational worship moves up into the Temple Structure.

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

9: Generally, 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 to be considered for public sacrificial services. All public eaten sacrifices must be consumed in the City of Jerusalem.

10: 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.

11: I suggest that the progression from Leviticus, to Numbers to Ezekiel's sacrificial requirements be seen as progressive and not collective. Deut: 4.2 is in tension with Isaiah 1:10-15.

​12: Enjoy your meal.