We are going to go back to the book “Vayikra” by Mesorah Publications on the Miluim (consecratioon offerings) and pick up a quote, where it says, “The chatat (sin offering) was a young bull. Its blood was applied to the Outer Altar, its emurim (innards) were burned upon it, and the rest of it was burned outside the camp (Exo 29.1, 10-14; Lev 8.1-17). In this last facet it resembled an inner chatat offering (blood offered inside the Mishkan), and it (and Aaron’s chatat on the eighth day) is the only outer offering which is treated so. Its purpose was to purify the Altar and to render it most sacred (Kodshai Kodeshim-Exo 29.36-37; Lev 8.15). The olah (elevation offering) was a ram which was offered in the conventional way (Exo 29.15-18; Lev 8.18-21). The last offering in this group was the shelamim (peace offering-Exo 29.27; Lev 8.22). Its blood service was similar to that of a regular shelamim offering, but it had kodshai kodeshim status, and it was therefore eaten exclusively by the Kohanim, in the courtyard of the Mishkan, and for only a day and a night (Exo 29.31-34).”
“In addition to the regular blood applications, its blood was also applied to the right ear, thumb, and big toe of Aaron and each of his sons. The disposition of the offering meat was unique. Its breast and right hind thigh were removed and waved (together with the emurim) as the regular shelamim offerings, but the thigh was burned (and not given to the Kohanim as usual). The breast was given to Moshe to eat (Exo 29.22, 24-26; Lev 8.29); and the rest went to the Kohanim. This offering was accompanied by three types of breads, each consisting of ten loaves: chalot (matzah) loaves; rekikim (wafers); and revuka (scalded loaves). Like the todah and nazir offerings, one loaf of each type was waved together with the emurim and breast and right hind thigh; however, these waved breads were not eaten by the Kohanim, like ordinary breads, but were burned upon the Altar. The rest of the loaves were eaten by Aaron and his sons for up to a day and a night, in the Courtyard of the Mishkan (Exo 29.22-32; Lev 8.26-28).”
“On the eighth day, the day of the inauguration, another complement of offerings were brought. Some were offerings for Aaron and others for the people. Aaron’s offerings were: a male calf as a chatat; its blood was applied to the Outer Altar, its emurim (innards) were burned on the Altar, and the remainder was burned outside of the camp (Lev 9.2, 8-11); a ram for an olah, offered according to the regular olah procedure (Lev 9.12-14). The people’s offerings were: a he-goat for a chatat offering; a male calf and a lamb as an olah offering; a bull and ram for a shelamim offering (Lev 9.2-3, 15-16, 18-21); a minchah offering; its kometz was offered on the Altar and its remainder was eaten by the Kohanim in the Tabernacle Courtyard (Lev 9.4, 17, 10, 12-13).”
The eighth day is after a period of seven days, and this is eschatological. We have Passover and Hag Ha Matzah, and Shemini Atzeret, the concluding eighth day of Sukkot. We also have the Parah Adumah (Red Heifer) ceremony which is seven days, and on the eighth day you can participate in the Mishkan/Temple. In Hebrew thought when you have similarities like this it means they are connected. We know about the seven thousand year plan of God, and after that we have the Olam Haba, which is also known as the “eighth day” or new beginning.
So, the miluim offerings are specifically those that were only done one time. These were historic things and it was done at the installation of the kohanim (priests) and the altar. The Torah is giving us the instruction about how to do these offerings (Exo 29). As we get on into the Book of Vayikra (Leviticus) we will see the doing of it. So, we need to keep that in mind and put two and two together because there will be certain pieces of information that are present on one that is not present in the other account. But that is not unusual in Scripture.
Exo 25 through 40 is set up in what is called a Chiastic Structure. The Torah is set up in a chiastic structure, and they can be found all through the Scriptures. It is a Hebrew form of poetry. The classic form is “a, b, c, b, a.” It starts and builds to the center theme, then goes back with variants of the first ones. The Torah and the Psalms are set up this way. When you look at Exo 25 through 31, it then goes to Chapter 32, the Golden Calf incident. We have just gone through the consecration of Aaron and his sons for the priesthood, and Moses goes away and leaves Aaron in charge. What happens? Aaron builds the calf and leads the people into idolatry. They mixed the worship of God with idolatry and this is not a good thing. He was one of the first to repent, along with his family, and this tells us it isn’t what we have done, it’s how we repent before the Lord. Exo 33 through 39 is another chiastic structure, with Exo 40 being when the Mishkan is actually set up and God’s Sh’kinah and Kivod settle upon it, and Moses could not even enter into it.
We are going to pick up now with several different items in Exo 30, like the Altar of Incense, the Hotzi shekel (known later as the Temple tax), the Kior (laver), the Anointing Oil and the Incense. So, let’s begin with the Altar of Incense. In the Stone Edition of the Chumash, p.481-483, it says concerning the Incense Altar, “The last of the Tabernacle’s vessels is the Altar upon which incense was burned, every morning and every evening. It is known as the Mitzbe’ach Ha Kitoret, the Incense Altar, the Mitzbe’ach Ha Zahav, the Golden Altar; and the Mitzbe’ach Ha Panimi, the Inner Altar. The obvious difficulty, which is discussed by many commentators is why this Altar is not mentioned earlier, together with the Menorah and the Table, its neighbors in the Tabernacle. Rambam explains that the Golden Altar’s function was entirely different from that of the Tabernacle as a whole. As stated in the last few verses of the previous chapter, the Tabernacle provided an appropriate setting for God to rest his Presence upon Israel. However, his proximity creates the danger that those who do not honor his Presence are subject to the Attribute of Justice, which would not tolerate their infractions. Such was the case with Nadab and Avihu, who lost their lives when they brought an unbidden, and therefore forbidden, offering (Lev 10.1). Therefore, by means of this Altar and the incense service, God provided a means to shelter the nation from potential danger. When offered in obedience to God’s command, incense has the unique property of being able to quench the fire of Divinely inflicted plague. Consequently, once the agency of bringing his Presence to the nation was provided, God now gave Moses the means of protecting the people.”
“Sforno suggests that the Incense Altar was different from the other parts of the Tabernacle. The Tabernacle structure brought God’s glory to the nation (Exo 25.8-9) and the sacrificial offering created the “meeting place” of God and Israel (Exo 29.43). Once the Tabernacle and its service brought his Presence to Israel, the incense was the prescribed means to welcome the King and show him honor. Therefore, because the Incense Altar was necessitated by the successful completion of the entire complex, it is mentioned at the very end.”
This altar was for prayer and it was located before the paroket (veil) that separated the Holy Place and the Holy of Holies. As a side note here, the Menorah may have been shaped like this “/\” facing out, not like the menorot that are usually shown. The Scriptures say that the middle lamp, a type of Yeshua, was placed closest to the paroket. This lamp was called the “Ner Elohim” or the light of God. The only way that middle lamp could be the closest to the Holy of Holies is it had to be in this shape “/\” with the “point” closest to the paroket.
The Holy place is called “Ha Kodesh” in Hebrew and it is known as the Ohel Moed (Tent of Meeting). In the Temple, this room is also called the Heichal. Outside we have the Brazen (bronze) Altar, and animals will be offered there. The altar of incense will never be used that way. However, blood at times was placed on this inner altar. Certain ceremonies are called “outer ceremonies” and others are called “inner ceremonies.” There are korbanot, based on what happens with the blood, that are designated as “inner” and “outer” korbanot.
In Part 38 we will pick up here.