In our desire to provide you with the teaching of Messiah Yeshua in a Jewish context, we provide in-depth teachings of the weekly Torah portions throughout the year. Below are various perspectives from various teachers and staff members from Netivyah Bible Instruction ministry.
Joseph Shulam: A Change in Paradigm Regarding Sacrifices 
We are beginning the readings this Shabbat from the book of Leviticus. The book of Leviticus is the name given by the church. As you know, in the Hebrew Bible the books don’t have names. They are identified by the first significant word in the book.
Therefore, Genesis is in Hebrew “Bereshit”, which in English ought to be translated “in the beginning.” The word Genesis is from the Latin tradition of the Catholic Church, just as are the names of all the books of the Bible.
Numbers in Hebrew is “Bamidbar” (“in the wilderness”), Deuteronomy in Hebrew is “Devarim” (“words”)… The first chapters of the book of Leviticus are called in Jewish tradition “Torat Hakohanim” (“The Law of the Priests”). It is all the procedures related to the sacrificial covenant.
Sacrifices are an essential part of every ancient religion in all the seven continents of our globe. From the most primitive tribes to the most advanced cultures, since the dawn of pre-history and history, sacrificing is a major part of worship and devotion to the gods.
Maimonides does not deny that animal sacrifices are part of the halakha; having devoted an entire section to them in his Mishneh Torah – to say nothing of the fact that they are spelled out in the Written Law – how could he? He explains God’s rationale as a concession to the psychological needs of a primitive people just emerging from idolatry.
He cites the written law, as well as the prophets, to make the point that even in biblical days, animal sacrifice was at best a second-rate sort of mitzvah.
“In addition to the teaching of truths, the Law aims at the removal of injustice from mankind. We have thus proved that the first laws do not refer to burnt-offerings and sacrifices, which are of secondary importance.” – Maimonides, “The Guide for the Perplexed”
In the New Testament we have a kind of ambivalence related to the animal sacrifices. Social justice and righteousness are more important than the sacrificial cult in the Temple.
Yeshua gave us the following lesson on this issue in The Sermon on the Mount.
“Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift.” – Matthew 5:23-24 [NIV]
This shows Yeshua’s clear emphasis on man-to-man sins as being of number one importance, not atoned for by the sacrificial system. And it is up to the individual him or herself to resolve his or her debt to his or her brother and only than can sacrifice and worship of God be put in its proper place.
The second instance in the New Testament that seems to indicate that there are greater sacrifices than the Temple sacrifices, is the sacrifice of “self” for the sake of others, even strangers. There is a third example in the New Testament of what takes the highest place in the order of the sacrificial system. That is the sacrifice of one’s self for a higher cause.
Here are some examples of self-sacrifice from the Tanakh:
“Now it came to pass on the next day that Moses said to the people, ‘You have committed a great sin. So now I will go up to the Lord; perhaps I can make atonement for your sin.’ Then Moses returned to the Lord and said, ‘Oh, these people have committed a great sin, and have made for themselves a god of gold! Yet now, if You will forgive their sin—but if not, I pray, blot me out of Your book which You have written.’” – Exodus 32:30-32 [NKJV]
Moses and Paul (Romans 9:1-4) were both willing to give up their salvation for the sake of the nation of Israel. They were willing to damn themselves (Anathemas) for the salvation of the people of Israel. The Apostle Paul commands us all to offer ourselves, our bodies, as a living sacrifice in the service of our Lord (Romans 12:1-3).
Today nowhere in the world do the Jewish people have a temple that has real “Kohanim” (priests) offering animal sacrifices. There are synagogues called temples in the West – but they are only reform American cultural temples of liberal Jews. So, whatever we know about the Kohanim and the sacrifice of bulls, goats, sheep, and even birds, we have learned from the Book of Leviticus.
Therefore, the command of the Apostle Paul to offer our bodies, our beings, as a living sacrifice must be fleshed out into smaller increments and practical bites.
The first thing we need to know about all sacrifices – is that they are essentially painful, and costly, and require labor and sometimes hard work.
Let us start with the most difficult aspect of sacrifice in the Bible. A sacrifice that is sick or damaged cannot be offered to God. The Lord demands a perfect, healthy, specimen that is figuratively mortgage-free, not somebody else’s property. It must be your personal possession.
If it is an animal the sacrifice must be healthy, but if it is not an animal – if it is me, or mine, it must be offered freely and with joy. Sacrificing our own bodies means first and foremost our physical bodies, that involves our head, hands, and if necessary, our legs, as well as our time and money. It is nobody’s business what I do or how I might go about performing my sacrifice to the Lord. There is no set measure to our sacrifices, and it is all relative to who we are and what we know and what we have and how much we love the Lord and His Kingdom and His children.
This principle is of great importance because following the command of the Apostle Paul without working it out so as to make it relevant in the real world and in practice will not result in any personal gain.
So, please, let me take some of the priestly practices as regards the offering of sacrifices in accordance with the Book of Leviticus and bring them up to date so as to make them relevant in our times.
The classic story in the New Testament that deals with one of the main principles of sacrificing to the Lord is the story in the Book of Acts of Hananiah and Shifra.
So, today we don’t have a temple in Jerusalem or anywhere else, and the churches are not temples, all they are is a place for the saints to gather and study, worship, and serve the community, just like any of the world’s synagogues. The only thing that is holy inside the synagogue is the Torah Scroll and the people who worship God and serve the community. The New Testament Church was people not buildings.
The first so called “Church Building” was created (not built) in the second quarter of the 4th Century BC, in Asia Minor during Constantine’s time. So, you might ask, just where did the Saints worship? That’s a good question. Let’s look at the New Testament and see if we can discern where the Saints met to fellowship and worship.
“‘They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service.’” – John 16:2 [NKJV]
This text is one of the very few passages in all the four Gospels that are relevant to our question. We see that the disciples of Yeshua worshiped in the synagogues and we have more than one scripture that tells us that Yeshua Himself was going to the synagogues and even teaching in all the synagogues of the Galilee.
(Note the following texts: Matthew 4:23, 9:35, 12:9, 13:54, Mark 1:21-23, 1:39, 3:1, — I could go on to the gospels of Luke and John. The list would be long.)
To summarize this point there is one more text from Mark 6:2:
“And when the Sabbath had come, He began to teach in the synagogue. And many hearing Him were astonished, saying, ‘Where did this Man get these things? And what wisdom is this which is given to Him, that such mighty works are performed by His hands!’” – Mark 6:2 [NKJV]
If I continued through the Book of Acts and the letters you would see that the place most often mentioned as the place where the disciples of Yeshua went to worship was the synagogue. The other places that are mentioned in the Book of Acts and in the letters of Paul, Peter, James, John, are by the river (where Paul met Lydia on the Sabbath day). They had no synagogue, so they went a short way out of town to worship.
Another place that is mentioned more than one time as a place of meeting for the disciples of Yeshua to worship was their homes: Acts 2:42, 12:12, 18:7, 21:8, 16. In all these texts the disciples of Yeshua from all around the Mediterranean Sea were meeting in people’s homes. They had no church buildings.
My point, dear brothers, is that our sacrificial service to the Lord is much more than just investing in buildings. Buildings are not the church, the Saints that use the buildings or the city parks or the picnic grounds by the river outside of town are not the church, only the people are the church — those who are a living sacrifice to the Lord.
I realize that for many of us this section is calling for a change of paradigm, and it is not easy after 1800 years of “Christian” history to erase the “hard drive” and reset our minds and thinking to conform to a more biblical view.
Please note one thing from the texts above. Yeshua was a rabbi who was accepted in the synagogues of the Galilee, and even in Jerusalem and around Jerusalem, as being a great Teacher of the Torah and prophets. He was not always rejected by the Jewish people, and neither were His disciples in Israel or in the Diaspora. Paul was accepted as a rabbi and given the opportunity to teach in many synagogues in Greece and in what is today Turkey.
Joseph Shulam: A Gift of Sacrificial Love 
The reading of this next Shabbat is actually what I read in my Bar Mitzvah. I had my Bar Mitzvah in Jerusalem, in the synagogue near my home in the south side of Jerusalem. We lived on Bethlehem Road and the synagogue was just a little distance from my home – in the same building that I started school on first grade.
My birthday is in March. Usually my birthday is much closer to the feast of Purim, but this year it is a little earlier. Every year I have taught from this parasha – from Leviticus chapter 1:1 – 5:26.
This portion of the Torah deals with the laws of sacrifices. It starts with sacrifices, what is right and what is wrong to sacrifice, and how to sacrifice and butcher the animals for sacrifice.
In fact, most preachers very seldom read or preach or teach much from the book of Leviticus. Especially not from the first chapters that deal with issues of sacrifices that are not so relevant for Christians today, and actually in practice are not very relevant even for Jews. We don’t have sacrifices as a part of our religious practices since the destruction of the Temple in Jerusalem in the year 70 AD.
There are many issues that are extremely important in this section of the book of Leviticus. I just want to mention a few that in past years I have addressed from this text:
- The sacrificial system is not absolute. It is relative! It is relative to the social status and the financial status of the person who sacrifices. It depends on the wealth of the sinner and his ability to sacrifice big animals. A poor person does not have to big a bull or a sheep or a goat, or even two doves. It is enough for a poor person to bring a handful of corn anointed with oil, and for that person, the handful of corn is as effective as a bull brought by a rich person.
- The sin is also relative. Not every sin has to be expiated by the sacrifice of an animal or corn even. The sins are graded by the punishment that the Torah requires. Also, the person who sins is relative to the punishment that the Torah requires.
- There are at least seven different kinds of sacrifices, and some of them have nothing to do with sin. There are sacrifices of thanksgiving and purification, and others too.
Now I just want to share with you the need for sacrificing! The need to sacrifice is a direct outgrowth of the need to love and to be loved. There are three words in the Greek New Testament for Love, and I can say that the same is true for the Old Testament in Hebrew. I will write about the three Greek Words from the New Testament.
The highest form of love is agape love, that is, love without any selfishness and intention of gain. Agape love is divine-type love. The kind that God loves us with. It is a love that is pure and holy, freely given, and willing to sacrifice for the person or people or goal that is loved with agape love.
The second type of love that is mentioned in the New Testament is philia. This is love between really good friends. Like the city of Philadelphia, which means “brotherly love.” This kind of love also has a sincere desire to spend time and to fellowship, and to give to friends and receive from friends.
The third kind of love is eros, erotic love. It is a love that depends on what you take and what you give, what you gain and what you share. It is not a love that does not seek benefit like agape, and it is no like philia, a question of friendship and sharing as friends. Eros is a love that needs and requires gain and benefit.
Now all these three types of love sacrifice. Agape is like divine love, it is giving of the best, without any motive to gain some selfish gain. The reason that one sacrifices and the motive for the sacrifice is of prime importance, and it makes all the difference how the Lord receives the sacrifices that we make for the Kingdom.
Can we love God and love our families and brothers and sisters without sacrificing anything for the ones that we love? The story of the Good Samaritan is a demonstration of what it means to love people. The Samaritan, who was not considered a friend of the Jews, took that Jew that was wounded and damaged on the road to Jericho. He picked him up and took him to the inn, and was willing to pay for the inn and the medical care of this stranger who was robbed and wounded.
We are commanded, each one of us, to offer our bodies as living sacrifices (Romans 12). The Apostle Paul noted that sacrificing our bodies as living sacrifices is the only reasonable thing that we can do in response to the sacrifice of Yeshua for our sins, for giving us a new life, a new birth, and the hope and promise of eternal life.
How can you go to church, spend an hour or so, and put in the plate just something that will make it clear that you are a part of the congregation and not some freeloader? Of course, you give something, it could even be 10%.
Today people give checks, and checks have your name on them. The people who count the money will know what you gave. So, you have to keep the fashion of the time and place.
However, can you sincerely say that you are sacrificing? You have good projects, that you believe to be good for the Kingdom of God and the salvation of the world, and you give to these projects.
Now, put yourself in the time when there was a Temple in Jerusalem, and you would give an animal, a bull or sheep or goats or birds! You would bring your animal, and before anything the priest will inspect the animal and see if it is healthy and whole, without blemish. If the animal would have a broken leg, or some skin illness, or was breathing heavily – your sacrifice would not be accepted.
The Word of God commands us to give and to give sacrificially. And to sacrifice our life as a living sacrifice. The same requirement that the Israelites had in the Torah is valid for us today. We have to give to the Lord what is without blemish and without damage.
We today must sacrifice and live sacrificial lives, that is, we must give the Lord our best. Because He is worthy not only for our praise, singing, and worshiping, but He is worthy of our best – the best of our life, the best of our time, the best of our money too.
Although the Temple does not exist in our day, there is the need to live a sacrificial life for the Lord and His Kingdom, to make a good change in the world. This includes the sacrifice of time, service, money, and talent, and to care for the needy.
There are many ways to sacrifice for the Lord and for His Kingdom! If you don’t feel that you are sacrificing something for the Lord and His Kingdom, and for the spreading of the Good News – please pray to God and ask Him what you should be doing, and how to sacrifice for the Kingdom of God!
Joseph Shulam: The Historical, Basic Human Need to Sacrifice 
The Torah reading this Shabbat is from the book of Leviticus. In 2017, teaching the book of Leviticus was one of the main topics that I taught in four continents. The last time was in January 2018 in Amsterdam, Netherland.
The book of Leviticus is not an easy book to study today. The reason that is normally given is that most of the book of Leviticus addresses the work of the priests and the Levites in the Tabernacle, and later on in the Temple in Jerusalem.
Well, today neither the Jewish people nor the Christians have a physical temple, nor do we sacrifices of animals on stone altars. For Christians, the book of Leviticus is one that is seldom used, although in the New Testament Leviticus is one of the books of the Torah that is quoted by Yeshua, by Paul, and the other writers of the New Testament. Statements like, “You shall love your neighbor as yourself” and, “Be holy because I the Lord am holy,” are from the book of Leviticus.
The issue of sacrifices in all religions is complex. It seems like it is in human nature to sacrifice, to give, tp offer to powers that control our lives, to people we love, and to God. All religions have some system of sacrifice to their gods.
The oldest temple discovered in archaeology is found above Ein Gedi in the Judean Desert, next to the Dead Sea. This temple dates before the 7th millennium before the Messiah, that is, more than 9000 years ago.
It has the following elements: a broad room with a special bench for the seat of their gods, idols. A bench for offerings of gifts to their gods, an altar for offerings of valuables, a water basin, and an altar for animal sacrifices.
In South America, the ancient Maya and Inca temples all had places for sacrifice, and often the sacrifices were human. The same phenomena is in every ancient temple.
For this reason, I am bringing you the opinion of one of the greatest rabbis who lived in the 12th century in Spain, during the Muslim occupation of Spain. He was a medical doctor and served the Muslim Caliph, who ruled from the Atlantic Ocean to the Pacific Ocean throughout the 10-40th parallel.
Maimonides (the Rambam) writes the following about sacrifices in Israelite Faith:
“Approximately one fifth of the Pentateuch and one third of the Talmud are devoted to korbanot-sacrifices. Birth, salvation from distress, the joy of the festivals, inadvertent sin-are all associated with korbanot or related procedures. Even with the destruction of the (Temple in Jerusalem) House of Holiness the centrality of korbanot in religious life was not extinguished. Many prayers are centered around them. We constantly seek their renewal in an era of peace and political freedom which will allow us to serve God as in former years.”
According to Rambam, God gave us the korbanot (sacrifices) in order to wean us away from the idolatrous practices of the heathen nations in which we had lived. God therefore redirected the sacrificial urge to Him, and commanded us to offer sacrifices to Him, so as to uproot the erroneous views we had acquired.
Ramban, in his book “A Guide to the Perplexed” states:
“When God sent Moshe to make us a kingdom of priests and a holy nation (Exodus 19:6) by means of the knowledge of God… the custom which was in those days common among all men, and the general mode of worship in which the Israelites were brought up, consisted of sacrificing animals in those temples which contained certain images, to bow down to those images, and to burn incense before them… It was in accordance with the wisdom and plan of God, as displayed in the whole Creation, that He did not command us to give up and to discontinue all these manners of service; for to obey such a commandment it would have been contrary to the nature of man, who generally cleaves to that to which he is used… For this reason, God allowed these kinds of service to continue; He transferred to His service that which had formerly served as a worship of created beings, and of things imaginary and unreal, and commanded us to serve Him in the same manner.”
(The Rambam introduces his discussion of the sacrifices, in chapter 32 of Book III of the Guide to the Perplexed.)
We do see the same attitude like Maimonides in texts like Jeremiah 7:22-23,
“Thus says the LORD of hosts, the God of Israel: ‘Add your burnt offerings to your sacrifices, and eat the flesh. For in the day that I brought them out of the land of Egypt, I did not speak to your fathers or command them concerning burnt offerings and sacrifices. But this command I gave them: “Obey my voice, and I will be your God, and you shall be my people. And walk in all the way that I command you, that it may be well with you.” But they did not obey or incline their ear but walked in their own counsels and the stubbornness of their evil hearts and went backward and not forward.’”
Isaiah 1:12–14, says:
“When you come to appear before me, who has required of you this trampling of my courts? Bring no more vain offerings; incense is an abomination to me. New moon and Sabbath and the calling of convocations— I cannot endure iniquity and solemn assembly. Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them.”
Understanding this aspect of our relationship to the Creator is of great important to me personally. Paul states in the clearest way to the Athenians in Acts 17:24–28,
“The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, for “‘In him we live and move and have our being’…”
Giving and sacrificial giving to the church is for service to the community, to both disciples and believers and also to the unbelievers. The Apostle Paul brought the contribution that he raised from the churches in Asia Minor and Greece for the poor saints in Jerusalem. He says what he did with that money:
“Now after several years I came to bring alms to my nation and to present offerings.” (Acts 24:17 ESV)
The Word “offerings” in the English translation really means sacrifices, and here it does not mean money, but actual sacrifices in the Temple in Jerusalem. This is visibly clear from Acts 21 when James (Jacob) and the elders of Jerusalem direct Paul to the Temple to prove that he has not been teaching against the Torah.
Joseph Shulam: A Rabbinical Perspective on Sacrifice 
The reading this week is from Leviticus 1:1 – 5:26. The book of Leviticus is the Priestly Code – the first chapters are somewhat tedious dealing with all the details of the sacrifices, the kind of animals, and how to butcher them before the sacrifices. What parts of the animals are burned totally and what parts are eaten by the priests. I would like to share with you the broader picture of why there are sacrifices as a human phenomenon.
First, sacrifices are a part of just about all religions in the world, both ancient and modern. Second, sacrifices are offered for a variety of reasons. The most common types of sacrifices are offered because of fear from the anger of the forces (gods) that rule the world, nature, weather, disaster like a volcano, earthquake, and illness.
Another reason why people offer sacrifices is to receive a blessing from the gods, harvest, fruit, prosperity, protection from evil forces and demons. Some people want to sacrifice to show the love and appreciation they have for their gods. Gratitude is another one of the motivations to sacrifice.
The God of Israel regulates this drive, urge, instinct, need to sacrifice and make it an institution. God regulates who can sacrifice, how the sacrifices should be treated, what can be sacrificed, when is the right moment to sacrifice, and where sacrifices can be offered.
All the world knows how to sacrifice to their gods. Israel was not an exclusive nation that sacrificed to God. There were sacrifices in Egypt to their gods, and the same in Canaan, and Mesopotamia their sacrificed to their gods. What was special about Israel is that God gave very specific and clear and extensive rules and regulations for each sacrifice.
Contrary to the other nations, the God of Israel did not order the sacrifices because He needed the meat or the gifts or the appeasement from His anger by sacrifices. The biblical sacrifices are not for God – they are for us human beings to satisfy our base human instincts.
It is easier for us to sacrifice money. Sheep, goats, bulls, pigeons, and wheat meal are all measured as money. We see this from the relativity of the sacrifices. If a person is rich he must offer a bull, if he is poor it would be enough to offer a hand full of meal anointed with oil.
Maimonides explains that the wisdom and intelligent design of God is evident in the complexity of the universe. This same wisdom is manifest in God’s providential care for humanity. God considers human nature. God knows that human behaviors and attitudes cannot be suddenly, radically altered.
Maimonides offers a novel approach to explaining animal sacrifice. He explains that God’s objective in His relationship with Israel was to develop the people into a nation devoted to His service. God chose to allow sacrifice that is like the nations but also very different in substance.
Sacrifice was an established form of worship in all the neighboring nations. If God had abandoned sacrifice as a form of worship it would have been a radical change of attitudes and behaviors. In other words, to achieve the goal of forming a nation devoted to God, a concession was made to human nature and sacrifices were commanded in a controlled environment and with limitations.
To reform sacrifice is highly controlled and structured. This intensive attention to detail assures that all elements of idolatry are removed and not permitted to reenter sacrificial service. When we read Isaiah 1 or Jeremiah 7, we see that the sacrificial system that God allowed or promoted in the Torah failed, and God had to say some strong words to bring Israel back to focus.
Maimonides knows that animal sacrifice is not an ideal form of worship. He seems to accept that this form of worship is a remnant from more primitive times and cultures.
Maimonides explains that the sacrificial system could not alter human nature. Only the Torah with the understanding of the ultimate divine love and grace can motivate us to change and be transformed into the divine nature by following the One who became a human and sacrificed himself for the lost seed of humanity. The shadow of the divine sacrifice of Yeshua is the model that mirrors all the sacrifices that were not sufficient to change our nature.
Maimonides believed that the Torah created a system of sacrifices in response to two considerations. First, it would have been impossible to develop a new religion that completely abandoned traditional, deeply rooted forms of worship that were the norm the whole world over.
Second, the Torah was compelled to regulate and structure sacrifices to “sanitize” them and strip them of idolatry. Looking at the prophets the structuring and regulating of sacrifices did not fully eliminate all elements of idolatry. The Torah’s concession to human nature in allowing sacrifices is a dangerous one. It allows an institution identified with idolatry to continue to exist.
Maimonides was aware that there is danger that the sacrificial system might become corrupted and degenerate back into idolatry even with the careful regulation of the Torah. Which we know happened by the time of the Judean Kings and Isaiah, Micah, Jeremiah, Hosea, and in fact, most of the prophets understood this.
The book of Hebrews sums up this point with the following words:
Heb. 9:11-14, “But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.”
Maimonides is the anglicized name of Rabbi Moshe Ben Maimon. He was the most influential rabbi for modern Judaism. Maimonides was born in Cordova, Spain on Passover Eve, 1135 or 1138, he worked as a rabbi, physician, and philosopher in Morocco and Egypt. He died in Egypt on December 12, 1204, whence his body was taken to the lower Galilee and buried in Tiberias.
Joseph Shulam: A Living Sacrifice 
This torah portion of this week’s reading is from Leviticus chapter 1 to chapter 4. The book of Leviticus’ 13 first chapters deal with the Sacrificial System.
Most Christians don’t really study in depth these chapters, because they are considered boring and not interesting, and with no little details of what to do with the kidneys and the fat and the skin and the feathers of the doves that are being offered as sacrificial animals. However, there is much that needs to be learned from these detailed instructions of what and how and where sacrifices can be acceptable to God.
Here are some things that I think important for all of us to learn from the first chapters of Leviticus: Sacrifices are a serious business for God’s people. This is the reason that God’s revelation is so detailed specific concerning every sacrifice and every kind of sacrifice.
Sacrifices are relative to the person’s possibility. The rich must offer a bull, the poorer a lamb or a goat, the even poorer can offer two turtledoves, and those who are really poor can offer a handful of grain anointed with oil. This is also the basis of the story of Yeshua of the widow’s two mites that were more than the Pharisee’s 1000 dinars. God knows what our capability is and if we short-cheat God in our offering and if it less than our best – our sacrifices are unacceptable and just stand as witnesses against us.
The sweet savor of our sacrifices to God is not the actual animal that is put on the altar, but our sincere dedication and intention of the heart. God looks to our heart and not to the smoke and smell that comes from the burning of the animal.
Those who accept the sacrifices of the people, i.e., the priests, also need to be purified and dedicated and sacrifices for their own selves before they can accept and perform sacrifices for others. This is a very important message for the “pastors” of today, because many but not all ask others to sacrifice for the church, but they themselves live opulent lives of little sacrifices.
Of course this last statement is an exaggeration, because there are many “pastors” who are living sacrificial lives, and I know some who sold their own car to give the money for the poor and for missions. There are many kinds of sacrifices, and for many different reasons, not all are for forgiveness of sins.
There are sacrifices of thanksgiving, and some for order and administrative purposes, and others still are for sin that was not committed intentionally. All ancient religions, even among idolatrous and pagan nations, had some kind of sacrifices.
The New Testament commands us as disciples of Yeshua to offer sacrifices, and no cheap sacrifices, as Paul said it:
“I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.” (Romans 12:1)
Paul says that offering our bodies as a living sacrifice is the reasonable or logical thing to do. We received a new life from Yeshua and that life is eternal and the right thing to do the logical thing to do is to give our bodies (the temporal and limited time bodies) as a living sacrifice to God, to His service, to the service of our fellow man in the Kingdom of God.
We still have to sacrifice and offer to our Lord, but now it is not the animals that are sacrificed but our own bodies and lives. We must remember that our bodies are much more than money, and much more than worldly goods, and much more than social status and acceptance.
Our lives and bodies are something that in time of need, illness, accident, we would spend all our worldly wealth to save our bodies. So, how much, what price, would we be willing to sacrificed as our reasonable, logical, service to our God and for Yeshua.
I pray that God will allow me to sacrifice my life, more of my life, for the service of our Lord. I hope that you read Leviticus the first chapters, and seek the Lord about the sacrifice of your bodies to the service of the Lord and His Kingdom.
Joseph Shulam: A Purpose-Driven Life 
This next Saturday, in all the synagogues of the world, the reading will be from Leviticus chapters 1:1 through chapter 5:26. These first chapters of the book of Leviticus deal with the sacrificial system. Sometimes the text is very detailed and gives instruction how and what to do with internal parts of the sacrificial animal, and what to do with the skin, and with the fat.
Sacrifices are a part of every religious system the whole world over. There is always a demand and command to sacrifice for the God that is being worshiped. The God of Israel also required for people to sacrifice, and in fact created the whole Levitical Priesthood, to organize and administer the sacrifices all in great detail and special instructions and specified tools.
The Jewish people don’t have a Temple anymore, nor do we have a Levitical system anymore. There are no more animal sacrifices in the Jewish world. In the New Testament we are clearly commanded to offer our bodies as living sacrifices. The Apostle Paul says:
“I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.”(Rom. 12:1)
We must not teach Christians that we are not required to sacrifices. We are required and the Apostle Paul’s words are very strong, “I beseech you . . . by the mercies of God.” Paul is begging the brothers to offer their bodies, their physical existence, their whole earthly possession, as a living sacrifice.
There were and there are many people who paid with their lives for maintaining their faith in God and in Yeshua the Messiah. The disciples of Yeshua in the first three centuries knew that their faith is going to bring them persecution and may be even death in the arena. They knew that their faith is the insurance for eternal life and it is worth to sacrifice their whole life now for gaining eternal life with God and the saints.
This teaching of living a sacrificial life is needed so much in our days. Pastor Rick Waren’s book, “A Purpose Driven Life,” is one of the bestselling books. The true disciples of Yeshua can’t have any other life. The only life that we can have if we follow our Lord and hear the teaching of our Rabbi Yeshua, and keep His commandments, is a purpose driven life.
Paul says in that passage of Romans 12:1, that sacrificing our bodies as living sacrifices is our reasonable service. I am writing this because I realize how insecure with their finances are people these days.
The contributions to Netivyah have fallen dramatically in the last few months. The reasons why contributions fall could be many, but one reason could be that the disciples of Yeshua are not aware of the need to sacrifice.
Netivyah is built on the principle of sacrifice and in fact for more than 40 years of ministry every single accomplishment has been because someone sacrificed. I know that many of you who contribute to Netivyah are sacrificing, but I also know the Lord honors our sacrifices much more than the amount that is given.
We learn this from the story that Yeshua told about the Pharisee and the widow. The Pharisee gave a lot of money to the charity in the Temple, and the widow gave the two pennies that for the Lord were much more than all that the Pharisee gave.
This principle is still at work in God’s economy and even today the one who gives sacrificially gives much more than the nominal sum of his gift. We are all called to sacrifice and to give our whole bodies as living, vital, full of energy, and dedicated gifts for God’s work here on Earth.
Yehuda Bachana: God Doesn’t Want Your Sacrifice, He Wants You 
Read the teaching below, or watch a video of the teaching by Yehuda Bachana.
This Shabbat we start the Book of Leviticus with Parashat Vayikra. Leviticus focuses on commandments, many of which are related to the sacrifices, the holy service in the Tabernacle, and the laws regarding the consecration of the priests.
It opens with an explanation of the variety of sacrifices, this includes voluntary offerings, sin offerings, and more. The very requirement that God had for different types of sacrifices, at different times, and for a variety of reasons, points to their importance in the worship of God.
Does God Favor Some Sacrifices Over Others?
Sacrifices appear all throughout the Bible, from the beginning of Genesis until the end of the Torah as well as the end of the New Testament. The first sacrifice was from Cain and Abel, Adam and Eve’s sons and it served as a backdrop for the first act of jealousy and murder.
This story also leads us to the question regarding the relationship between the quality of the sacrifice versus the intent of the one bringing the offering. In other words, is it true that the greater the quality of the sacrifice, the more serious the intent? Or is it possible that there is no connection between the two?
Let’s take a closer look at the story:
“In the course of time Cain brought some of the fruits of the soil as an offering to the Lord. And Abel also brought an offering—fat portions from some of the firstborn of his flock. The Lord looked with favor on Abel and his offering, but on Cain and his offering he did not look with favor. So Cain was very angry, and his face was downcast.” – Genesis 4:3-5 [NIV]
Why did God not look upon Cain with favor in regards to his offering? Some commentators say that Abel brought offerings from the firstborn of his flock, the best animals he had.
However, in Cain’s case, it was said that he brought some of the fruits of the soil, but not necessarily from the best of his crop. The commentators understand from this that there is a relationship between the quality of the sacrifice and the degree of intent shown by the one presenting it.
There are other commentators who interpret the text a little differently:
It does not say: “The Lord looked with favor on Abel’s offering, but on Cain’s offering he did not look with favor.” But rather it says: “The Lord looked with favor on Abel and his offering, but on Cain and his offering he did not look with favor.”
These commentators claim that the difference depends solely on the personalities of the individuals offering the sacrifices and not on the sacrifices themselves. Cain was unacceptable and therefore his offering was unsatisfactory.
Meanwhile, Abel was looked upon with favor, and in return, his offering was admissible. God’s acceptance of a sacrifice is dependent upon the individual offering it, including his identity, intentions, and background.
God Doesn’t Want Your Sacrifice, He Wants You
We tend to think that sacrifice is what brings atonement for our sins and that God will accept it every time. The purpose of sacrifice is to bring forgiveness, and the better and more costly it is, the greater the aroma will be to God.
In turn, He will be more satisfied and will forgive all our iniquities. This is also how we see Yeshua; He is our perfect sacrifice, the inventor of salvation.
God wants more than just the sacrifice, however, He wants the heart of the one offering it. What’s important when sacrificing is the person’s will, seriousness, and true intent. God examines the heart, and if a person’s heart passes the test, God accepts the sacrifice.
As believers we tend to think that Yeshua’s sacrifice is the most pure and desirable of all, and this proves true. However, this is only half of the equation. The other half is the identity and intent of the one offering the sacrifice and receiving salvation – our intent as believers.
Can God Reject a Sacrifice?
Can God reject a sacrifice? Is He able to reject fasting or prayer?
Indeed, Isaiah teaches us if our intentions and our hearts are not in the right place, then our fasting, sacrifices, and holidays are in vain. As can be seen in the following verses:
“‘The multitude of your sacrifices— what are they to me?’ says the Lord. ‘I have more than enough of burnt offerings, of rams and the fat of fattened animals; I have no pleasure in the blood of bulls and lambs and goats. When you come to appear before me, who has asked this of you, this trampling of my courts? Stop bringing meaningless offerings! Your incense is detestable to me. New Moons, Sabbaths and convocations— I cannot bear your worthless assemblies. Your New Moon feasts and your appointed festivals I hate with all my being. They have become a burden to me; I am weary of bearing them. When you spread out your hands in prayer, I hide my eyes from you; even when you offer many prayers, I am not listening. Your hands are full of blood!’” – Isaiah 1:11-15 [NIV]
Do we think God wants us to celebrate His feasts and too keep His Sabbaths? Is it important to visit His congregation and to pray to Him?
In the passage God is saying to us: “Are you coming to the house of God? Why? Who asked this of you? Do not come, I do not want to see you.”
This is because all we do is an abomination: Shabbats, holidays, fasting, etc.
Isaiah spoke strongly in this section, and God is saying to us through him – we will pray, but He will not listen. We will offer Him a sacrifice, although He will accept nothing from us.
Isaiah goes on to lay out instructions for us in order to learn how to be acceptable in God’s sight once more:
“Wash and make yourselves clean. Take your evil deeds out of my sight; stop doing wrong. Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow.” – Isaiah 1:16,17 [NIV]
We Must Sacrifice With Good Intent
Before we come to the congregation to stand before God, before we present to Him our prayer and sacrifice, before we say to God “in the name of Yeshua the Messiah,” we must come with good intentions.
We must stand before God after doing all we can to restore our relationships with one another in the community, between parents and children, employers and employees, etc. We must restore our relationships with others before we present our sacrifice and prayer before God.
Treating one another with respect goes way beyond religion:
“Therefore, if you are offering your gift at the altar and there remember that your brother or sister has something against you, leave your gift there in front of the altar. First go and be reconciled to them; then come and offer your gift.” – Matthew 5:23,24 [NIV]
Offer a Sacrifice From the Heart
The part of this week’s parasha that touched me the most is where God commanded the people of Israel to offer a sacrifice to atone for their sins. Each person was required to bring a sheep, but is a person’s economic situation did not allow him to do so, God also allowed sacrifices of two pigeons. Again, if this was beyond financial means, God also allowed sacrifices of an ephah of flour. We find these instructions in Leviticus 5:6-12.
What I’ve learned through this portion is to be myself. I learned that it is essential to know what my limitations are, my strengths, and what I can give to God. If what we have to give is two pennies, then that is enough, just as it was enough for the old widow described in the New Testament.
In the eyes of God, she gave a donation to the Temple that was greater than baskets filled with gold, as they are given out of one’s excess.
When we stand in judgment before God, He will not ask us, “Why were you not more like Moses?” God will not even ask us, “Why were you not more like Yeshua?” despite the fact that we as believers often like to ask, “What would Jesus do?”, when we run into a difficult problem.
God will ask us, “Why weren’t you more like yourself? Why were not you more like the way I created you?”
We must give our hearts as a sacrifice to God, and after that God will be pleased to receive from us the gifts we offer, the prayers, the holidays, the Sabbaths, and the days of fasting.
Going back to our point about salvation, Yeshua is the perfect sacrifice, and He is our savior. Yeshua alone cleanses our life from all sin and impurity, and presents us as pure and clean before God.
In order to receive the sacrifice of salvation, we must have good intentions.
All the commandments regarding sacrifices are based on this: God wants them only if they are given with good intent. The identity and the intent of the one offering the sacrifice is of utmost importance.