Leviticus 8:1-36 Chavurah Shalom Saturday 5/6/17

Vv. 1-9 We come now to the fulfillment of all that God had commanded Moshe concerning the consecration and anointing of the Mishkan, along with the ordination of Aharon, and the priests. ADONAI had already given very specific details of how this was to be accomplished, but as yet they had not been performed. You cannot help but notice that the process of Consecration is intricately interwoven between the Mishkan and the Priests. They are interdependent upon one another. Neither is effective without the other. This was a major event in the life of every single Israelite in the camp. This was the beginning of Worship the way God ordained it. ADONAI is uniquely Holy and no Impurity can be found to exist in His Shekinah, His Personal Presence. Man continues to exist in a state of Impurity, apart from the Holiness of God. Yet God intended to dwell among His Chosen People Israel. Thus He provided a way for a Thrice Holy God to dwell with an impure humanity through the Mishkan and the Priesthood. Through the Ordained and Consecrated Priesthood, acting according to faith in God's Ordained Method of Worship and Sacrifice, man could be cleansed from his sins, purified so that he might come to the Mishkan, or later the Temple and worship the Only True God. All of this is according to God's method and manner which He had previously given to Moshe in Exodus. This quite clear- ly points towards the coming of the ultimate Sacrifice and Priest, Yeshua HaMashiach. In this process, Moshe is the one officiating over the Anointing, Ordaining, and Consecrating of Aharon, the priests, and the Mishkan, including the Altar of Burnt Offering. In essence, Moshe is here acting as the Mediator, or Priest, between this new community of faith, Israel, the appointed priests, and their God. The Chu- mash noted: Rashi to v. 28 cites Avodah Zarah 34a which states that Moshe wore a white Tunic during this seven day period. Gur Aryeh explains that his exalted status during this period required him to wear a unique garment. That it was pure white and without any embillishment was to symbolize that Moshe was completely devoted to the service of God.--p. 47. Moshe was to gather together all that was needed for this ceremony. That also in- cluded the Assembly of the Congregation of Israel. This was of vital importance and interest to them, and they were to be vitally involved in this whole process.

- 1 - It is interesting that we have two words which often refer to the Nation of Israel as- sembled: 'edut and Kehilah. Hebrew 'edah, “community,” one of the terms for the Israelites as a whole, is regularly used in this sense in the priestly codes of the Torah. It probably derives from the verb y-'-d “to meet”—at an appointed time, or place. (The same verbal root underlies the term 'ohel mo'ed, “the Tent of Meeting,” and Hebrew mo'ed, “annual festival, appointed time.”) The term 'edah conveys the sense that the group was unified as a community on the basis of set principles. The Hebrew verb y-'-d never connotes a random phenomenon. The character of the Israelite community was determined by a shared history and a common religion. Hebrew 'edah is known outside the Bible, primarily in the Aramaic papyri from Elephantine, in Upper Egypt (present-day Aswan). There, a Jewish mercenary community lived through most of the fifth century b.c.e., and this community is referred to as 'edah.--JPS Torah Commentary, p. 22. The Kahal, or Kehilah, likewise refers to the assembly of Israel. In our text the ac- tual wording has to do with the kahal, or assembling of the edah, the congregation of Israel. An assembly of any sort and purpose may be designated by lDh∂q. It may be for evil counsel or deeds (Gen 49:6; Ps 26:5), civil affairs (1 Kgs 2:3; Prov 5:14; 26:26; Job 30:28), or war (Num 22:4; Jud 20:2, etc.). The assembled armies see the fight between David and Goliath (1 Sam 17:47). The term may in other contexts designate an assembled multitude of nations (Gen 35:11), peoples (28:3; 48:4), and even the dead (Prov 21:16). It may be of the returning exiles (Jer 31:8; Ezr 2:64), and then the restored community in Jerusalem is a lDh∂q (10:12, 14; Neh 8:2, 17). But the lDh∂q is especially an assembly for religious purposes. The experience at Horeb for receiving the Law was “the day of assembly” (Deut 9:10; 10:4; 18:16). There were also assemblies on other occasions for feasts, fasts, and worship (2 Chr 20:5; 30:25; Neh 5:13; Joel 2:16). In these cases lDh∂q designates a gathering less than the totality of the people of Israel. Such was the assembly when David exhorted the people to build the temple (1 Chr 29:1, 20). We encounter the idea of gathering (lyIhVqAh) the assembly (lDh∂q) (Num 10:7; 20:10), which seems to distinguish between the assembly gathered and ungathered. A distinction between h∂dEo and lDh∂q seems to be intended in “if the whole congregation (h∂dEo) commit sin... and the thing is hidden from the eyes of the assembly” (lDh∂q Lev 4:13). Here the lDh∂q is the judicial representatives of the

- 2 - community. There is also the case where certain Israelite persons cannot enter the lDh∂q (Deut 23:2). But elsewhere the two words are used in successive clauses in the same sense (Num 16:3) and are joined together (Prov 5:14). In general, the terms are synonymous. lDh∂q may also designate the congregation as an organized body. There is lEa∂rVcˆy lAhVq (Deut 31:30), y◊hwÎh lAhVq (Num 16:3, etc.), and MyIhølTa lAhVq (Neh 13:1) and then at other times merely “the assembly” (lDh∂;qAh). We encounter “the assembly of the congregation of (tådSo lAhVq) Israel” (Ex 12:6), and the “assembly of the people of God” (Jud 20:2). Of special interest is the phrase “congregation of the Lord” (hÎwh◊y lAhVq) of which there are thirteen instances (Num 16:3; 20:4; Deut 23:2–4; Mic 2:5; 1 Chr 28:8). It is the nearest OT equivalent of “church of the Lord.” The LXX e˙kklhsi÷a kuri÷ou for this phrase.--Theological Wordbook of the Old Testament. The main point here is that the whole of Israel met with Almighty God at the Doorway of the Tent of Metting for the Inauguration of the Mishkan and the Priesthood. It was vital that they be there. In this process they are also pledging their allegiance to this Sacrificial System and the Mode of Worship set up by ADONAI. Some imagine that only the Elders of Israel gathered there, in representation of the whole nation. Others that the Elders themselves went into the courtyard, and all of Israel pressed in around the courtyard just outside of the curtains. The question is debated as to exactly where they were gathered. The designation petah 'ohel mo'ed, “at the entrance of the Tent of Meeting,” should not be taken literally. The actual place of assembly of the people was in the outer section of the courtyard, not directly in front of the Tent. According to accepted procedures, it was forbidden for any except priests to advance beyond the altar of burnt offerings, which stood in the courtyard about halfway between the outer gate and the entrance to the Tent proper. There were gradations of sanctity, as one moved from the interior of the Tent toward the outer gate of the Tabernacle complex. The outer section of the courtyard was reserved for activities preparatory to sacrifice and for the assembly of the people, which undoubtedly overflowed beyond the outer gate. At the site of Arad in the Negeb, archaeologists have unearthed an Israelite sanctuary dating from the period of the First Temple of Jerusalem. In its courtyard stood an altar, and aligned with the front of the altar there was a row

- 3 - of stones indicating a step onto a higher surface. Most likely, this step marked the division between the two sections of the courtyard. The Temple of Jerusalem likewise had both an inner and an outer courtyard at certain periods of its history.--JPS Torah Commentary, p. 49.

We know of the levels of purity/holiness concerning the Mishkan, and the various designations of approach to the Altar surrounding the Temple. Following is but one opinion of what that looked like in Second Temple Times.

The , likewise, had an elevated platform for the presentation of the Torah Scroll, the readings, and the Drash or Homily. Many thoroughly Jewish teachers insist that the Synagogue has existed from the 1st Temple times. It is pos- sible that what is referred to in the last note above is a synagogue. It is hard for us to think of an Israelite sanctuary apart from the Tabernacle, Temple, or synagogue. This whole scene begins with the first of seven refrains: Moshe did as ADONAI commanded him. The first order of business was washing. Moses brought the

- 4 - Kohanim to the laver, where he would wash them in preparation for their induc- tion into the priesthood (Ibn Ezra). The requirement here was for immersion in a (Rashi to Exodus 29:4). Immersion requires that a person be sub- merged completely in the water, without even a hair protruding. This symbolizes the idea that one should "submerge" himself in God's holiness, to the exclusion of extraneous and contradictory influences (Michtav MeEliyahu). This was a necessary and fitting prerequisite to the consecration of the Kohanim to the Tem- ple service.--The Chumash, p. 46. which has as its ,רָחַץ ,We would note that the Hebrew word for wash is rachatz most basic meaning: to wash or to bathe. There is some theological concepts here such as washing clean from sin, but that is not what is being referred to here, either in the text, or the Chumash. However, the normal word for immerse is not used to dip or immerse. The ,טָבַל ,from taval ,טְבִלָּה ,here. That is the word Tevillah word Mikveh actually refers to the body of water into which one is immersed. However the term Mikveh is used to refer to the ritual immersion as in rabbinic lit- erature. We have understood that it would be common for the priests to mikveh prior to the beginning of their public service. This would not be performed howev- er, at the laver. It was not constructed for this purpose, nor conducive to this pur- pose in any depictions. Some suggest that an appropriate pool was constructed in the Temple courtyard for this purpose, and that the Priest was screened off in some way from the gaze of the people while the immersion took place and he was re- dressed. This is in particular described at the time of Yom Kippur, when the High Priest washed 10 separate times in conducting of the appropriate worship and of- ferings of that day. It is to this concept of a Mikveh that it we commonly apply the immersion of Yeshua the Messiah in Matthew 3:13-17. It was obviously a demarcation for the beginning of His public ministry as Messiah. We also note that common Jewish practice is for a Mikveh for the beginning of any major life change. Thus the teaching that the Jewish priests began their public ministry at age 30 beginning with a Mikveh. Ablutions are a universal feature of religious ritual. Beyond the obvious hygienic advantages of water, its utilization in ritual also serves to purify symbolically. Ibn Ezra indicates that the formula “to wash the body” refers to bathing, but the verb r-h-ts, “to wash,” used alone, refers to only the hands and feet. In rabbinic idiom this rite is called kiddush yadayim ve-raglayim, “the sanctification of hands and feet.” Water for ablutions was provided in a basin (kiyyor) that was located in

- 5 - the inner section of the Tabernacle courtyard. In the Temple of Jerusalem there was a large basin called yam, “sea,” as well as ten mobile basins. Purification by water continued to have great significance in postbiblical , as it did in Christianity and Islam.--JPS Torah Commentary, p. 50. Once Aharon and his sons were washed with water, Moshe dressed Aharon in the royal vestments of the Office of High Priest. All "as ADONAI had commanded Moshe." Our text clearly includes Aharon's sons in the washing, but only Aharon's dress is here mentioned. It is not until after the anointing of the Tabernacle that Moshe then turns his attention to Aharon's sons. The main responsibility and ap- pointment for the care of the worship of the Mishkan is therefore given to Aharon. There are eight different articles of clothing, vestments, of the High Priest, and four are unique to him above the other priests. One thing however, never mentioned is footwear. They ministered barefoot, just as Moshe and Joshua were told, take off your shoes for you are standing on Holy Ground, Exodus 3:5; Joshua 5:15. The final piece to be put upon Aharon is the Holy Diadem, the gold plate which said, "Holy to ADONAI," v. 9. We take just a moment to consider some perceptions concerning this dress. Ar- chaeologists have found artifacts and storage jars containing materials used in Temple ritual and bearing the word kodesh marked on them. This practice is re- flected in the prophecy of Zechariah 14:20–21. When the nations come to Jerusalem to celebrate the Sukkot festival, the bells of the horses will have the words kodesh le-YHVH inscribed on them, and every pot in Jerusalem will be kodesh so that offerings can be cooked in them. In Jeremiah 2:3 the entire peo- ple of Israel is symbolically referred to as kodesh le-YHVH, God’s own people.-- JPS Torah Commentary, p. 51. The symbolic importance of clothing throughout Scripture is attested in the metaphors that relate moral virtues to clothing; eg, “let your priests be clothed with righteousness” (Ps 132:9) and the phrase “the garments of salvation” (Isa 61:10; cf Job 29:14; Col 3:12; 1 Thess 5:8).--Word Biblical Commentary, p. 112. The basic meaning of "brought forward," or "come near," is in association with the "entrance to the Tent of Meeting" dealt with earlier. Thus they are being presented both before ADONAI and before the people. They are being set apart to their priestly roles and responsibilities to both God and the people of Israel. It is always to God first, and also to the people.

- 6 - Vv. 10-12 Once Aharon was decked in the rich vestments of his office as High Priest, then the Mishkan was anointed with the Holy Anointing Oil first. This is the Holy Anoint- ing Oil of Exodus 30:22-33. Three times our text declares that whatever is anoint- from which we ) קָדַשׁ ,ed with this oil becomes holy, or sanctified, kadash Hegg points out that only Aharon is anointed with the Holy .(קָ דוֹשׁ ,Kַadosh Anointing Oil in the same way that the Tabernacle and its items are anointed. The Oil is poured upon them. Later we will read that a mixture of oil and blood will be sprinkled upon the sons of Aharon. While it is not poured in the same way as it is upon Aharon, neither is that which is placed upon the items of the Mishkan. Only in Aharon's case is the oil poured upon his head. A more complete descrip- tion is found in Psalm 133:1-3. The Mishkan is said to be anointed with all that is within it. But the manner of the anointing is not given. The verb jAvDm with its de- rivatives occurs about 140 times. It is most frequent in the Pentateuch and his- torical books; in the prophets it is found as a verb only twice with its religious connotation of sacred anointing (Isa 61:1; Dan. 9:24). jAvDm could refer in every- day usage to such acts as rubbing (jAvDm) a shield with oil (Isa 21:5), painting .(a house (Jer 22:14), or applying (jAvDm) oil to the body (Amos 6:6 (מָשַׁח) Used in connection with religious ritual, jAvDm involved a ceremonial application of oil to items such as the tabernacle, altar or laver (Ex 40:9–11), or even the sin offering (29:36). More frequently jAvDm is used for the ceremonial induction into leadership offices, an action which involved the pouring of oil from a horn upon the head of an individual. Easily the most frequent mention of jAvDm is with kings such as Saul and David of Israel (2 Sam 12:7; but note Hazael, an Aramaean, 1 Kgs 19:15). The high priest was anointed (Ex 29:7; Num 35:25) and so were other priests (Ex 30:30). Twice there is mention of anointing a prophet (1 Kgs 19:16; Isa 61:1).--Theological Wordbook of the Old Testament. In the case of the Altar, the Anointing Oil is sprinkled upon the Altar seven times. Our text simply then adds all of the Altar's utensils, the Laver and its stand. We might well assume that all of the Mishkan was anointed in the same way. We can only speculate since we only have the basic word to Anoint concerning the Meno- rah, the Table of the Showbread, and the Golden Altar of Incense. Otherwise we would simply assume that to anoint means to pour as in the case of Aharon. How-

- 7 - ever, we have already pointed out the similar means of anointing of Aharon's sons and the Altar of Burnt Offering. In verses 10–12 we read of two parallel acts: the consecration of Aaron, the High Priest, and the consecration of the altar and the Tabernacle with its vessels. Both were accomplished by the same means—anointing with (the same) oil. In this way Aaron, too, became a sacred vessel. Oil, universally used as an unguent and cleanser, has, like water, also assumed a religious, and even legal, significance. Pouring oil over cultic objects, as over persons—kings and priests—confers a special status. In biblical times Israel kings were anointed by prophets, and Elisha was anointed by his master, Elijah. The oil was usually poured from a bowl or a horn. The consecration of Aaron, the High Priest, by the prophet Moses parallels the anointing of kings by prophets.--JPS Torah Commentary, p. 51. We typically associate the anointing oil with the Holy Spirit, the Ruach HaKodesh. Hegg also makes this association. He translates the phrase Ruach HaKodesh as "the Spirit that makes Holy." According to the Jewish tradition, the anointing of Aaron (the high priest) was different from that of the sons of Aaron (the ordi- nary priests), the oil being poured upon the head of the former, whilst it was merely smeared with the finger upon the forehead in the case of the latter (cf. Relandi Antiqq. ss. ii. 1, 5, and 7, and Selden, de succ. in pontif. ii. 2). There ap- pears to be some foundation for this, as a distinction is assumed between the anointing of the high priest and that of the ordinary priests, not only in the ex- pression, “he poured of the anointing oil upon Aaron’s head” (v. 12, cf. Ex. 29:7; Ps. 133:2), which is applied to Aaron only, but also in Lev. 21:10, 12; al- though the further statement of the later Talmudists and Rabbins, that Aaron the initial letter) כ was also marked upon the forehead with the sign of a Hebrew .has no support in the law (vid., Selden, ii. 9; Vitringa, observv. ss. ii. c ,(כהן of 15, 9).—On the mode in which the tabernacle and its furniture were anointed, all that is stated is, that the altar of burnt-offering was anointed by being sprink- led seven times with the anointing oil; from which we may safely conclude, that the other portions and vessels of the sanctuary were anointed in the same way, but that the sprinkling was not performed more than once in their case. The rea- son why the altar was sprinkled seven times with the holy anointing oil, is to be sought for in its signification as the place of worship. The anointing, both of the to sanctify,” in vv. 10-12, as“ קָדֵשׁ sacred things and also of the priests, is called well as in Ex. 40:9-11 and 13; and in Ex. 40:10 the following stipulation is added

- 8 - with regard to the altar of burnt-offering: “and it shall be most holy,” —a stipu- lation which is not extended to the dwelling and its furniture, although those portions of the sanctuary were most holy also, that the altar of burnt-offering, which was the holiest object in the court by virtue of its appointment as the place of expiation, might be specially guarded from being touched by unholy hands (see at Ex. 40:16). To impress upon it this highest grade of holiness, it was sprin- kled seven times with anointing oil; and in the number seven, the covenant num- ber, the seal of the holiness of the covenant of reconciliation, to which it was to be subservient, was impressed upon it. To sanctify is not merely to separate to holy purposes, but to endow or fill with the powers of the sanctifying Spirit of God. Oil was a fitting symbol of the Spirit, or spiritual principle of life, by virtue of its power to sustain and fortify the vital energy; and the anointing oil, which was prepared according to divine instructions, was therefore a symbol of the Spirit of God, as the principle of spiritual life which proceeds from God and fills the natural being of the creature with the powers of divine life. The anointing with oil, therefore, was a symbol of endowment with the Spirit of God (1 Sam. 10:1, 6; 16:13, 14; Isa. 61:1) for the duties of the office to which a person was consecrated. The holy vessels also were not only consecrated, through the anointing, for the holy purposes to which they were to be devoted (Knobel ), but were also furnished in a symbolical sense with powers of the divine Spirit, which were to pass from them to the people who came to the sanctuary. The anointing was not only to sanctify the priests as organs and mediators of the Spirit of God, but the vessels of the sanctuary also, as channels and vessels of the blessings of grace and salvation, which God as the Holy One would bestow upon His people, through the service of His priests, and in the holy vessels appointed by Him. On these grounds the consecration of the holy things was associated with the conse- cration of the priests.--Keil & Delitzsch. That which is sanctified is set apart to God and becomes holy. It is forever removed from secular use and is available for God to use as a means of mediating God’s grace to his people. In reference to the furniture, this act meant that the furniture was from now on fit to receive the offerings consecrated to God. They belong per- manently to the sphere of the divine. All contact with the nonsacred is restricted and any contact with the impure is potentially fatal and must be avoided. Once Moshe had thus Anointed the Mishkan and its furniture, and Aharon, he then brought forth Aharon's sons and clothed them in their appropriate priestly gar-

- 9 - ments. Once again, "Just as ADONAI had commanded Moshe." This is then fol- lowed with the sacrifices for the Ordination Services for Aharon and his sons. Hegg and others point out the greater emphasis upon Aharon. Hegg notes that the High Priest is the human counterpart of the Altar itself. He asserts that the recon- ciliation of the sinner is in the hands of the High Priest alone. Thus far in our text of Leviticus, the concept of the one making the Sin Offerings in Leviticus 4 is re- ferred to as "the Anointed Priest," or simply "the Priest." The use of the term High Priest does not yet occur in our text. The phrase HaCohen HaGadol first occurs at Leviticus 21:10. We have no trouble however, identifying Aharon as the High Priest. It is basically assumed that the High Priest indeed was the one who han- dled such offerings for sin. For Hegg the point is obvious - it points to the One In- dividual who Alone can truly deal with sin and bring us to God, Yeshua HaMashiach. Vv. 14-17 Moshe at this point sacrifices the bull of the sin offering. This offering not only was for the sins of Aharon and his sons, but he also used this blood in order to cleanse the Altar of Burnt Offering, Consecrating it in order to make it ready to handle the cleansing of the people from their sins. Three issues are here addressed with this one bull: The Inauguration of the Worship of a Holy God, the Ordination of the Priests, and the Consecration of the Altar. Moshe made the appropriate sac- rifice and the rest of the bull was then burned up completely outside of the Camp of Israel, "just as ADONAI had commanded Moshe." Vv. 18-29 Then there are two rams. The first is an Olah, a Whole Burnt Offering. Here, Aharon and his sons lay their hands upon the head of the offering, and Moshe of- fers up the Ram "Just as ADONAI had commanded Moshe." The second ram is called the Ram of Ordination. For the third time, Aharon and his sons lay their hands upon the head of the sacrificial animal. From this blood the extremities of each of the priests was anointed along with the Holy Anointing Oil. The Hebrew term millu'im, “ordination,” literally means “filling” the hands, a symbolic act that transfers or confers status or office. Further on, in verses 27–29, we read that parts of the offerings were actually placed on the palms of Aaron and his sons, who raised them in a presentation to God. The bib- lical formula mille’yad, “to fill the hand,” is limited to the appointment of priests and cultic officials.

- 10 - Dabbing sacrificial blood on certain extremities of the body is essentially a rite of purification, a procedure that was followed in the case of one who suffered from an acute skin disease, according to the legislation of 14:14f., where this rite is explained in greater detail. In this manner Aaron and his sons were purified as they entered into their new status. It is significant that the remainder of the blood taken from the ram of ordination is cast upon the altar. This is analogous to what occurred at the enactment of the Sinaitic covenant, as recounted in Exodus 24:6–8. On that occasion part of the blood was cast upon the altar, which represented God as one of the “parties” to the covenant, and the rest of the blood was cast over the people, the other party. In the ordination of the priests, the sacrificial blood served a dual function: It purified the priests and also bound them in a covenant of service to God in His Tabernacle.--JPS Torah Commentary, p. 53. The symbolism of these extremities is understandably debated. We will look at a couple of them. Thus he touched the extreme points, which represented the whole, of the ear, hand, and foot on the right, or more important and principal side: the ear, because the priest was always to hearken to the word and commandment of God; the hand, because he was to discharge the priestly functions properly; and the foot, because he was to walk correctly in the sanctuary. The blood taken from the altar shadowed forth the soul as united with God through the medium of the atonement, and filled with powers of grace. The holy anointing oil was a symbol of the Spirit of God. Consequently, through this sprinkling the priests were endowed, both soul and spirit, with the higher powers of the divine life. The sprinkling, however, was performed, not upon the persons alone, but also upon their official dress. For it had reference to the priests, not in their personal or individual relation to the Lord, but in their official position, and with regard to their official work in the congregation of the Lord.--Keil & Delitzsch. The Chumash also noted the symbolism of the extremities of the priests: the blood on the ear symbolizes that one should always listen to and obey God's commands; the hand grasps things and is active, so the blood upon the thumb symbolizes that one should actively carry out His will; and the foot effects movement, so the blood on the big toe symbolizes that one should alway move with alacrity to serve God (R' Avraham ben HaRambam).--p. 49.

- 11 - The portions to be burned from the Ram of Ordination were first placed upon the hands of Aharon and his sons, and are "waved" before ADONAI. They are then taken from their hands and offered up completely upon the Altar of Burnt Offering. The priest is not to receive a portion of their own offerings. The Breast however, became Moshe's. Vv. 30-36 From this final Ram of Ordination, Moshe took of the blood, mixed with the Holy Anointing Oil, and once again anoints Aharon and his sons, sprinkling of this mixture upon each of them and upon their garments. This completed the Ordination process. Most understand that what the priests were to cook and to share of this final sacrifice is Moshe's portion of the offering since he acted for them as their priest. Moshe then shared that with Aharon and his sons. The priests were to boil and eat at the doorway to the Ohel Moed. Along with that was the bread from the basket of ordination. They were to remain at the Doorway of the Ohel Moed for 7 days. ADONAI now took over the Ordination of the Priests as they remained there before Him for those 7 days. The practical impact of this statement is difficult to ascertain. In the parallel passages of Exodus 29:35–37 it is explicitly ordained that a sin offering was to be offered each day for seven days and that the altar was to be repeatedly anointed for seven days. Here it merely states that the “filling of the hands” was to last for seven days. Does this mean that the ordination sacrifice was to be repeated each day, for seven days, and does the beginning of verse 34 indicate that what was done on the first day was to be repeated seven times? Most traditional commentaries are of this opinion.--JPS Torah Commentary, p. 54. If this is correct, then there is quite the ordeal to be ordained to the priesthood, and quite costly. We have heard such statements as, "Salvation is not free!" or that "Freedom is not Free!" It is a very costly thing. This is the emphasis of 1 Peter 1:17-21. The purpose of the repetition of the anointing and of the sacrifices for 7 days has been mentioned by Keil & Delitzsch. It emphasizes a completion, just as God had finished His Work of Creation and rested on the 7th day.

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