The Offering that Brings Peace
Parashat Vayikra, Leviticus 1:1–5:26 [6:7]
Michael Hillel, Netanya, Israel
Last week’s parasha, Vayakhel-Pekudei, ended with the setup and dedication of the Mishkan or Tabernacle, and then its infilling with the glory of Hashem as he took up residence in the midst of the Israelite camp. This week’s reading begins the third book of the Torah of Moses and interestingly has neither an introduction, nor apparent transition from the construction, setup, and infilling of the Mishkan. Rather, from the way the book begins, it would seem that the tabernacle was already fully operative. “Now Adonai called to Moses and spoke to him out of the Tent of Meeting, saying: ‘Speak to Bnei-Yisrael, and tell them . . .’” (Lev 1:1–2a).
The rest of the parasha deals with numerous korbanot or offerings. I will not be looking at all the offering covered, only the third one, zevach sh’lamim or the peace or fellowship offering, described in chapter 3.
The zevach sh’lamim was brought for the purpose of expressing thanks or gratitude to Hashem for his bounty, and/or for his mercies on behalf of the one making the offering. In both the Mishkan and the Temple, a portion of the offering was burnt on the altar, a portion was given to the kohen (priest) to consume, and the rest was eaten by the one who brought the offering and his family; hence everyone received a part of the offering.
This was not a required offering, but an optional one that could be brought when the one bringing it desired to do so. The zevach sh’lamim provided an opportunity for the offerer, his family, and the presiding kohen to share in a sacred meal together. It has been suggested that such a meal foreshadowed the communal meal instituted by Yeshua with his talmidim, which later became a regular occurrence in the growing ecclesia, the body of Messiah.
It should also be noted that this optional zevach sh’lamim was a costly offering. The only two options were either unblemished sheep or goats. It was not a matter of simply deciding on a whim to offer a zevach sh’lamim, rather it took forethought and planning to ensure the sacrifice would be acceptable by the kohen to be presented to Hashem. With the idea of forethought and planning in mind, consider these words of Yeshua:
Therefore if you are presenting your offering upon the altar, and there remember that your brother has something against you, leave your offering there before the altar and go. First be reconciled to your brother, and then come and present your offering. (Matt 5:23–24)
In other words, it seems that one’s offering would not be acceptable to Hashem unless one were in right relationship with others—at least as much as is possible. Granted, this is true for all offerings, but I suggest that it is especially true for the zevach sh’lamim. How could one approach Hashem in an attitude of thanksgiving when he or she has enmity and strife with others in his or her sphere of influence? In a Taste of Torah, Keren Hannah Pryor reminds us that the “importance of the korban, then lies in the restoration of a right relationship between man and God, as well as the rehabilitation that results in right relationships between man and man.” *
Before leaving this point, I want to clarify the phrase above, “at least as much as is possible,” concerning making peace with a brother. Rav Shaul wrote these words to the Yeshua-believers in Rome: “If possible, so far as it depends on you, live in shalom with all people” (Rom 12:18).
There may be times, when someone does all that they can to make restitution with another, to restore a relationship that once was, when this just cannot be accomplished. The hurt or the schism may be too deep for the other to forgive or to accept the attempt at restoration. In cases such as these, all that we can do is turn the situation over to Hashem and trust in his mercy and grace to cover it, while hoping that things might change in the future. Continuing with this thought, the writer of Hebrews encourages his readers to . . .
Pursue shalom with everyone, and the holiness without which no one will see the Lord. See to it that no one falls short of the grace of God; and see to it that no bitter root springs up and causes trouble, and by it many be defiled. (Heb 12:14–15)
Shalom, true peace, is not the absence of conflict, disagreement, or even pain; it is knowing that we do not face these challenges alone, and that the one who shares them with us adds his strength to our weakness, enabling us to endure—even if the challenges lead “through the valley of the shadow of death” (Psa 23:4). Shalom is the confidence in knowing that there something else, or better yet someone else, who stands beyond these perceived challenges, who has already overcome each challenge that we face and so much more, while at the same time telling each of us that he is there to assist us through no matter what.
Today, we can bring our zevach sh’lamim, at least metaphorically, before our high priest, Yeshua, expressing our thanksgiving to the Father for his bounty and mercy in our lives. Each time we share in the communal celebration of Zichron Mashiach Yeshua (the Lord’s Supper) it is as if we are sharing our portion of the zevach sh’lamim sacrifice with our brothers and sisters.
All Scripture passages are from the Tree of Life Version (TLV).
* Keren Hannah Pryor. A Taste of Torah: A Devotional Study Through the Five Books of Moses (Marshfield, MO: First Fruits of Zion, 2016), 122.