• The Tabernacle
o In Exodus 33:7, Moses took the tabernacle and pitched it outside the camp, signifying a separation from the people due to their unworthiness. This tabernacle, also known as the “Tent of Meeting,” became a sacred space where individuals could seek the Lord. Placing it outside the camp symbolized a critical turning point in the relationship between Israel and God, emphasizing the need for holiness and a designated place for communion with Him. This paper introduces the Tabernacle, explains its function, and provides scriptural references for those who desire deeper study.
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• How Large Was the Tabernacle?
o The most sacred area of the Tabernacle was the Most Holy Place (Holy of Holies), which measured 15 feet by 15 feet. It housed the Ark of the Covenant, containing the two stone tablets upon which God wrote the Ten Commandments, a jar of manna, and Aaron’s budding staff.
o Extending eastward from the Most Holy Place, and separated by a veil, was the Holy Place. It was the same width (15 feet) but twice the length (30 feet). The Holy Place contained the Altar of Incense, the Lampstand, and the Table of Showbread.
o Together, the Holy Place and the Most Holy Place measured 15 feet wide and 45 feet long. Surrounding the Tabernacle was the Outer Courtyard, which measured 75 feet wide and 150 feet long and was enclosed by a linen fence.
o Located in the Outer Courtyard, facing the entrance of the Tabernacle from the east, stood the Altar of Burnt Offering, where animal sacrifices were offered to the LORD (Exodus 25:1–27:21). Behind the altar was the laver, where priests washed before ministering. Tables and stands were arranged throughout the courtyard for the preparation of sacrifices.
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• The Workers
o The Kohanim and Levites were distinct groups within the Israelite community, each with their own set of responsibilities and privileges. At the time of Moses, the Kohanim were the descendants of Aaron, the High Priest, and were responsible for the sacred duties in the Tabernacle. They offered sacrifices, maintained the sanctity of the sanctuary, and acted as mediators between the people and God. The Levites, on the other hand, were the descendants of Levi, the third son of Jacob, and while not serving as priests, played a crucial role in supporting the priestly ministry and the broader religious life of Israel. They were assigned to various roles within the community, including caretakers of the Tabernacle, the sacred tent, and the grounds of the Tabernacle. They also served as musicians and teachers.
• The High Priest
o Only the High Priest was permitted to enter the Most Holy Place on the Day of Atonement and was responsible for making atonement for the nation.
o According to Exodus 28:1–2 and 29:4, God appointed Aaron as the first High Priest. After Aaron’s death, the High Priesthood was passed exclusively to his descendants. The High Priest wore distinctive garments and alone was permitted to enter the Holy of Holies to sprinkle blood on the mercy seat on the Day of Atonement.
o Traditionally, the High Priest’s son—if found to be pious—would inherit the role. If no suitable son existed, the Sanhedrin or the king would appoint the most qualified individual based on spiritual merit.
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• The Altar
o The altar held immense theological and liturgical significance. It was the central place of sacrifice, symbolizing the covenant relationship between God and Israel. Its design was divinely revealed to Moses on Mount Sinai as part of God’s detailed instructions for constructing the Tabernacle as His dwelling among the people.
o The bronze altar, also called the Altar of Burnt Offering, symbolized judgment for sin. It measured approximately 7.5 feet square and 4.5 feet high and featured four horns, representing strength, help, and refuge. A grated base allowed ashes to fall through, and rings with poles enabled the altar to be transported during Israel’s wilderness journey.
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• History of Sacrifices
o Sacrifices appear throughout biblical history. Cain and Abel brought offerings to God—Cain from the produce of the ground and Abel from the firstborn of his flock. Noah offered sacrifices after leaving the Ark, and Abraham offered a ram in place of Isaac at Mount Moriah.
o During Israel’s 40 years in the wilderness (1313–1273 BCE), sacrifices were a central priestly duty. After entering the Promised Land, the Tabernacle stood at Gilgal for 14 years (until 1259 BCE), then at Shiloh for 369 years (1259–891 BCE). Later, sacrifices continued in the First and Second Temples in Jerusalem, which stood for 410 years (833–423 BCE) and 420 years (353 BCE–69 CE), respectively.
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• Tabernacle Sacrifices
o Large portions of Scripture—especially Leviticus—are devoted to sacrificial laws. Two lambs were offered daily. Additional animals depended on the type of offering, the severity of the sin, the occasion, and the wealth of the individual. Special sacrifices were also offered on holy days such as Sukkot and the Day of Atonement.
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• Who Brought Sacrifices?
o Men, women, and entire groups could request sacrifices through a priest. Non-Jews were also permitted to bring certain offerings. However, almost all sacrificial services were performed by priests who met strict qualifications (Leviticus 21:16–24).
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• What Was Sacrificed?
o Only five types of animals were permitted: oxen, sheep, goats, turtledoves, and pigeons. Grain offerings consisted of wheat or barley flour mixed with olive oil and frankincense. Wine—and sometimes water—was poured beside the altar.
o Specific rules governed the age and condition of sacrificial animals (Leviticus 22:17–25). For example, freewill offerings required a young male animal without blemish.
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• Why Were Sacrifices Brought?
o Sacrifices were either voluntary or obligatory. Voluntary offerings included thanksgiving sacrifices, while obligatory sacrifices were required for atonement or ritual purification.
o Communal obligations included the daily offerings and additional sacrifices on Shabbat, Rosh Chodesh, and festivals (Numbers 28–29). Individuals were required to bring offerings for sins or ritual impurity, such as contact with a corpse or certain bodily conditions.
o Other obligatory sacrifices included the Paschal lamb (Exodus 12; Numbers 9), firstborn offerings (Exodus 13), tithes (Leviticus 27:32–33), and Nazirite offerings (Numbers 6).
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• The Sacrificial Procedure
o Sacrifices took place in a sacred area surrounding the altar.
• The Procedure included:
• Selection of a blemish-free animal
• Laying on of hands, symbolizing identification or transfer
• Slaughter on the north side of the altar
• Blood handling, performed by the priest
• Burning designated portions on the altar
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• Types of Sacrifices
o Sacrifices fell into four primary categories:
• Burnt offering (olah) – entirely burned (Leviticus 1; 6:1–6)
• Sin offering (chatat) – partially burned, remainder eaten by priests (Leviticus 4; 6:17–23)
• Guilt offering (asham) – restitution-based offering (Leviticus 5:14–26; 7:1–7)
• Peace offering (shelamim) – shared between priests and worshiper (Leviticus 3; 7:11–34)
• Bird offerings used a special process called melikah (Leviticus 1:14–17; 5:7–10). Grain offerings involved kemitzah, where a handful was burned and the remainder eaten by priests (Leviticus 2; 6:7–16).
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• Why Sacrifice?
o Sacrifice was primarily spiritual, not physical. It fostered repentance, humility, and alignment with God’s will. Symbolically, the animal represented humanity’s instinctual nature being submitted to God.
o From the priestly perspective, sacrifices elevated both the worshiper and creation itself, sanctifying physical matter through divine service.
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• Sacrifices Today
o With no Temple or altar, sacrifices are forbidden today. Scripture teaches that prayer has taken the place of sacrifice (Leviticus 17:1–9). Prayer allows for reflection, repentance, and spiritual refinement as believers symbolically offer their hearts to God.
o Believers continue to pray for the rebuilding of the Third Temple, when sacrifices will resume.
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• The Laver
o The laver symbolized purification and preparation for service. Located between the bronze altar and the entrance to the Holy Place (Exodus 30:18), it held water for priests to wash their hands and feet before ministering (Exodus 30:19–21).
o Cleansing followed atonement, underscoring the necessity of holiness when approaching God. Water frequently represents spiritual cleansing in Scripture (Psalm 51:2; Ezekiel 36:25). Only priests washed at the laver, signifying consecration (Leviticus 8:6; 1 Peter 2:9).
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• The Showbread
o The showbread, also called the Bread of the Presence, consisted of twelve loaves representing the twelve tribes of Israel. It was placed on the table every Sabbath as a perpetual offering. Frankincense accompanied the loaves, and the priests consumed the replaced bread in a holy place.
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• The Altar of Incense
o Made of acacia wood overlaid with gold, the Altar of Incense stood before the veil. The high priest burned incense morning and evening, symbolizing prayers rising to God. Its position emphasized continual intercession and communion with the Lord.
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• The Lampstand
o The golden lampstand (menorah) provided light within the Holy Place and symbolized divine illumination. Crafted from one piece of pure gold, it had seven branches and oil lamps fueled by olive oil (Exodus 25:31–39).
o Shaped like almond branches, it reflected God’s watchfulness and faithfulness. Aaron’s budding staff (Numbers 17:8) reinforced this symbolism. The menorah stood opposite the Table of Showbread and was the only light source in the Tabernacle.
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• The Ark of the Covenant
o The Ark symbolized God’s presence among Israel. Made of acacia wood overlaid with gold, it contained the Ten Commandments, a jar of manna, and Aaron’s budding staff. Above it rested the mercy seat, flanked by cherubim, where God’s glory dwelt.
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• Significance of the Tabernacle and Ark
• Divine Presence: God met with Moses there
• Worship and Sacrifice: Central to Israel’s spiritual life
• Mobility: Designed for wilderness travel
• Historical Transition: Later replaced by Solomon’s Temple
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• Ritual of Purification: The Red Heifer
o The red heifer ritual provided purification from corpse impurity. The heifer was burned, and, when needed, its ashes mixed with water for cleansing. Stored outside the camp, this mixture was used for ceremonial purification. It remains one of the most unique rituals in the Torah and was applied to both Israelites and resident foreigners.
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• Appendix:
• Kohanim and Levites
• That the kohanim shall put on priestly vestments for the service (Ex. 28:2) (affirmative). See Kohein.
• Not to tear the High Kohein's robe (Ex. 28:32) (negative). See Kohein.
• That the kohein shall not enter the Sanctuary at all times (i.e., at times when he is not performing service) (Lev. 16:2) (negative). See Kohein.
• That the ordinary kohein shall not defile himself by contact with any dead, other than immediate relatives (Lev. 21:1-3) (CCN141). See Kohein, Care for the Dead.
• That the kohanim defile themselves for their deceased relatives (by attending their burial), and mourn for them like other Israelites, who are commanded to mourn for their relatives (Lev. 21:3) (CCA59). See Kohein, Care for the Dead; Mourning.
• That a kohein who had an immersion during the day (to cleanse him from his uncleanness) shall not serve in the Sanctuary until after sunset (Lev. 21:6) (negative). See Kohein.
• That a kohein shall not marry a divorced woman (Lev. 21:7) (CCN140). See Prohibited Marriages and Illegitimate Children; Kohein.
• That a kohein shall not marry a harlot (Lev. 21:7) (CCN138). See Prohibited Marriages and Illegitimate Children; Kohein.
• That a kohein shall not marry a profaned woman (Lev. 21:7) (CCN139). See Prohibited Marriages and Illegitimate Children; Kohein.
• To show honor to a kohein, and to give him precedence in all things that are holy (Lev. 21:8) (CCA50). See Kohein.
• That a High Kohein shall not defile himself with any dead, even if they are relatives (Lev. 21:11) (negative). See Kohein, Care for the Dead.
• That a High Kohein shall not go (under the same roof) with a dead body (Lev. 21:11) It has been learnt by tradition that a kohein, who does so, violates the prohibition, "Neither shall he go in ", and also the prohibition "He shall not defile himself" (negative). See Kohein, Care for the Dead.
• That the High Kohein shall marry a virgin (Lev. 21:13) (affirmative). See Prohibited Marriages and Illegitimate Children; Kohein.
• That the High Kohein shall not marry a widow (Lev. 21:14) (negative). See Prohibited Marriages and Illegitimate Children; Kohein.
• That the High Kohein shall not cohabit with a widow, even without marriage, because he profanes her (Lev. 21:15) (negative). See Prohibited Marriages and Illegitimate Children; Kohein.
• That a person with a physical blemish shall not serve (in the Sanctuary) (Lev. 21:17) (negative).
• That a kohein with a temporary blemish shall not serve there (Lev. 21:21) (negative). See Kohein.
• That a person with a physical blemish shall not enter the Sanctuary further than the altar (Lev. 21:23) (negative).
• That a kohein who is unclean shall not serve (in the Sanctuary) (Lev. 22:2-3) (negative). See Kohein.
• To send the unclean out of the Camp of the Shechinah, that is, out of the Sanctuary (Num. 5:2) (affirmative).
• That a kohein who is unclean shall not enter the courtyard (Num. 5:2-3) This refers to the Camp of the Shechinah (negative). See Kohein.
• That the kohanim shall bless Israel (Num. 6:23) (CCA58). See Kohein.
• To set apart a portion of the dough for the kohein (Num. 15:20) (CCA57). See Kohein.
• That the Levites shall not occupy themselves with the service that belongs to the kohanim, nor the kohanim with that belonging to the Levites (Num. 18:3) (negative). See Kohein, Levi.
• That one not a descendant of Aaron in the male line shall not serve (in the Sanctuary) (Num. 18:4-7) (negative).
• That the Levite shall serve in the Sanctuary (Num. 18:23) (affirmative). See Levi.
• To give the Levites cities to dwell in, these to serve also as cities of refuge (Num. 35:2) (affirmative). See Levi.
• That none of the tribe of Levi shall take any portion of territory in the land (of Israel) (Deut. 18:1) (negative). See Levi.
• That none of the tribe of Levi shall take any share of the spoil (at the conquest of the Promised Land) (Deut. 18:1) (negative). See Levi.
• That the kohanim shall serve in the Sanctuary in divisions, but on festivals, they all serve together (Deut. 18:6-8) (affirmative). See Kohein.
• The Temple, the Sanctuary and Sacred Objects
• Not to build an altar of hewn stone (Ex. 20:22) (negative).
• Not to mount the altar by steps (Ex. 20:23) (negative).
• To build the Sanctuary (Ex. 25:8) (affirmative).
• Not to remove the staves from the Ark (Ex. 25:15) (negative).
• To set the showbread and the frankincense before the L-rd every Shabbat (Ex. 25:30) (affirmative).
• To kindle lights in the Sanctuary (Ex. 27:21) (affirmative).
• That the breastplate shall not be loosened from the ephod (Ex. 28:28) (negative).
• To offer up incense twice daily (Ex. 30:7) (affirmative).
• Not to offer strange incense nor any sacrifice upon the golden altar (Ex. 30:9) (negative).
• That the kohein shall wash his hands and feet at the time of service (Ex. 30:19) (affirmative). See Kohein.
• To prepare the oil of anointment and anoint high kohanim and kings with it (Ex. 30:31) (affirmative). See Kohein.
• Not to compound oil for lay use after the formula of the anointing oil (Ex. 30:32-33) (CCN145).
• Not to anoint a stranger with the anointing oil (Ex. 30:32) (negative).
• Not to compound anything after the formula of the incense (Ex. 30:37) (CCN146).
• That he who, in error, makes unlawful use of sacred things, shall make restitution of the value of his trespass and add a fifth (Lev. 5:16) (affirmative).
• To remove the ashes from the altar (Lev. 6:3) (affirmative).
• To keep fire always burning on the altar of the burnt-offering (Lev. 6:6) (affirmative).
• Not to extinguish the fire on the altar (Lev. 6:6) (negative).
• That a kohein shall not enter the Sanctuary with disheveled hair (Lev. 10:6) (negative). See Kohein.
• That a kohein shall not enter the Sanctuary with torn garments (Lev. 10:6) (negative). See Kohein.
• That the kohein shall not leave the Courtyard of the Sanctuary, during service (Lev. 10:7) (negative). See Kohein.
• That an intoxicated person shall not enter the Sanctuary nor give decisions in matters of the Law (Lev. 10:9-11) (negative).
• To revere the Sanctuary (Lev. 19:30) (today, this applies to synagogues) (CCA18). See Synagogues, Shuls and Temples.
• That when the Ark is carried, it should be carried on the shoulder (Num. 7:9) (affirmative).
• To observe the second Passover (Num. 9:11) (affirmative).
• To eat the flesh of the Paschal lamb on it, with unleavened bread and bitter herbs (Num. 9:11) (affirmative).
• Not to leave any flesh of the Paschal lamb brought on the second Passover until the morning (Num. 9:12) (negative).
• Not to break a bone of the Paschal lamb brought on the second Passover (Num. 9:12) (negative).
• To sound the trumpets at the offering of sacrifices and in times of trouble (Num. 10:9-10) (affirmative).
• To watch over the edifice continually (Num. 18:2) (affirmative).
• Not to allow the Sanctuary to remain unwatched (Num. 18:5) (negative).
• That an offering shall be brought by one who has in error committed a trespass against sacred things, or robbed, or lain carnally with a bond-maid betrothed to a man, or denied what was deposited with him and swore falsely to support his denial. This is called a guilt-offering for a known trespass (affirmative). See Asham: Guilt Offering.
• Not to destroy anything of the Sanctuary, of synagogues, or of houses of study, nor erase the holy names (of G-d); nor may sacred scriptures be destroyed (Deut. 12:2-4) (CCN157). See The Name of G-d.
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• Sacrifices and Offerings
• 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).
• To slay the Paschal lamb (Ex. 12:6) (affirmative).
• To eat the flesh of the Paschal sacrifice on the night of the fifteenth of Nissan (Ex. 12:8) (affirmative).
• Not to eat the flesh of the Paschal lamb raw or sodden (Ex. 12:9) (negative).
• Not to leave any portion of the flesh of the Paschal sacrifice until the morning unconsumed (Ex. 12:10) (negative).
• Not to give the flesh of the Paschal lamb to an Israelite who had become an apostate (Ex. 12:43) (negative).
• Not to give flesh of the Paschal lamb to a stranger who lives among you to eat (Ex. 12:45) (negative).
• Not to take any of the flesh of the Paschal lamb from the company's place of assembly (Ex. 12:46) (negative).
• Not to break a bone of the Paschal lamb (Ex. 12:46) (negative).
• That the uncircumcised shall not eat of the flesh of the Paschal lamb (Ex. 12:48) (negative). See Brit Milah: Circumcision
• Not to slaughter the Paschal lamb while there is chametz in the home (Ex. 23:18; Ex. 24:25) (negative).
• 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).
• Not to go up to the Sanctuary for the festival without bringing an offering (Ex. 23:15) (negative).
• To bring the first fruits to the Sanctuary (Ex. 23:19) (affirmative).
• That the flesh of a sin-offering and guilt-offering shall be eaten (Ex. 29:33) (affirmative). See Qorbanot: Sacrifices and Offerings
• That one not of the seed of Aaron, shall not eat the flesh of the holy sacrifices (Ex. 29:33) (negative).
• To observe the procedure of the burnt-offering (Lev. 1:3) (affirmative). See Olah: Burnt Offering.
• To observe the procedure of the meal-offering (Lev. 2:1) (affirmative). See Food and Drink Offerings.
• Not to offer up leaven or honey (Lev. 2:11) (negative).
• That every sacrifice be salted (Lev. 2:13) (affirmative).
• Not to offer up any offering unsalted (Lev. 2:13) (negative).
• That the Court of Judgment shall offer up a sacrifice if they have erred in a judicial pronouncement (Lev. 4:13) (affirmative).
• That an individual shall bring a sin-offering 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.
• To offer a sacrifice of varying value in accordance with one's means (Lev. 5:7) (affirmative).
• Not to sever completely the head of a fowl brought as a sin-offering (Lev. 5:8) (negative).
• Not to put olive oil in a sin-offering made of flour (Lev. 5:11) (negative).
• Not to put frankincense on a sin-offering made of flour (Lev. 5:11) (negative).
• 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.
• That the remainder of the meal offerings shall be eaten (Lev. 6:9) (affirmative).
• Not to allow the remainder of the meal offerings to become leavened (Lev. 6:10) (negative).
• That the High Kohein shall offer a meal offering daily (Lev. 6:13) (affirmative).
• Not to eat of the meal offering brought by the kohanim (Lev. 6:16) (negative).
• To observe the procedure of the sin-offering (Lev. 6:18) (affirmative). See Chatat: Sin Offering.
• Not to eat of the flesh of sin offerings, the blood of which is brought within the Sanctuary and sprinkled towards the Veil (Lev. 6:23) (negative).
• To observe the procedure of the guilt-offering (Lev. 7:1) (affirmative).See Asham: Guilt Offering.
• To observe the procedure of the peace-offering (Lev. 7:11) (affirmative). See Zebach Sh'lamim: Peace Offering.
• To burn meat of the holy sacrifice that has remained over (Lev. 7:17) (affirmative).
• Not to eat of sacrifices that are eaten beyond the appointed time for eating them (Lev. 7:18) The penalty is excision (negative).
• Not to eat of holy things that have become unclean (Lev. 7:19) (negative).
• To burn meat of the holy sacrifice that has become unclean (Lev. 7:19) (affirmative).
• That a person who is unclean shall not eat of things that are holy (Lev. 7:20) (negative).
• 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.
• That a woman after childbirth shall bring an offering when she is clean (Lev. 12:6) (affirmative). See Birth.
• That the leper shall bring a sacrifice after he is cleansed (Lev. 14:10) (affirmative).
• That a man having an issue shall bring a sacrifice after he is cleansed of his issue (Lev. 15:13-15) (affirmative).
• That a woman having an issue shall bring a sacrifice after she is cleansed of her issue (Lev. 15:28-30) (affirmative).
• 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).
• Not to slaughter beasts set apart for sacrifices outside (the Sanctuary) (Lev. 17:3-4) (negative).
• Not to eat flesh of a sacrifice that has been left over (beyond the time appointed for its consumption) (Lev. 19:8 ) (negative).
• 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).
• That every animal offered up shall be without blemish (Lev. 22:21) (affirmative).
• Not to inflict a blemish on cattle set apart for sacrifice (Lev. 22:21) (negative).
• Not to slaughter blemished cattle as sacrifices (Lev. 22:22) (negative).
• Not to burn the limbs of blemished cattle upon the altar (Lev. 22:22) (negative).
• Not to sprinkle the blood of blemished cattle upon the altar (Lev. 22:24) (negative).
• Not to offer up a blemished beast that comes from non-Israelites (Lev. 22:25) (negative).
• That sacrifices of cattle can only take place when they are at least eight days old (Lev. 22:27) (affirmative).
• Not to leave any flesh of the thanksgiving offering until the morning (Lev. 22:30) (negative).
• To offer up the meal-offering of the Omer on the morrow after the first day of Passover, together with one lamb (Lev. 23:10) (affirmative). See The Counting of the Omer.
• 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.
• Not to eat roasted grain of the new produce before that time (Lev. 23:14) (CCN102). See The Counting of the Omer.
• Not to eat fresh ears of the new grain before that time (Lev. 23:14) (CCN103). See The Counting of the Omer.
• 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).
• To offer up an additional sacrifice on Passover (Lev. 23:36) (affirmative).
• 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).
• If a beast is exchanged for one that had been set apart as an offering, both become sacred (Lev. 27:10) (affirmative).
• Not to exchange a beast set aside for sacrifice (Lev. 27:10) (negative).
• That one who vows to the L-rd the monetary value of an unclean beast shall pay its value (Lev. 27:11-13) (affirmative).
• 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.
• 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).
• Not to transfer a beast set apart for sacrifice from one class of sacrifices to another (Lev. 27:26) (negative).
• 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.
• Not to sell a field devoted to the Lord (Lev. 27:28) (negative).
• Not to redeem a field devoted to the Lord (Lev. 27:28) (negative).
• 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).
• Not to put olive oil in the meal-offering of a woman suspected of adultery (Num. 5:15) (negative).
• Not to put frankincense on it (Num. 5:15) (negative).
• To offer up the regular sacrifices daily (two lambs as burnt offerings) (Num. 28:3) (affirmative).
• To offer up an additional sacrifice every Shabbat (two lambs) (Num. 28:9) (affirmative).
• To offer up an additional sacrifice every New Moon (Num. 28:11) (affirmative).
• To bring an additional offering on Shavu'ot (Num. 28:26-27) (affirmative).
• To offer up an additional sacrifice on Rosh Hashanah (Num. 29:1-6) (affirmative).
• To offer up an additional sacrifice on Yom Kippur (Num. 29:7-8) (affirmative).
• To offer up an additional sacrifice on Sukkot (Num. 29:12-34) (affirmative).
• To offer up an additional offering on Shemini Atzeret, which is a festival by itself (Num. 29:35-38) (affirmative).
• To bring all offerings, whether obligatory or freewill, on the first festival after these were incurred (Deut. 12:5-6) (affirmative).
• Not to offer up sacrifices outside (the Sanctuary) (Deut. 12:13) (negative).
• To offer all sacrifices in the Sanctuary (Deut. 12:14) (affirmative).
• To redeem cattle set apart for sacrifices that contracted disqualifying blemishes, after which they may be eaten by anyone. (Deut. 12:15) (affirmative).
• Not to eat of the unblemished firstling outside Jerusalem (Deut. 12:17) (negative).
• Not to eat the flesh of the burnt-offering (Deut. 12:17). This is a Prohibition applying to every trespasser, not to enjoy any of the holy things. If he does so, he commits a trespass (negative).
• 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).
• 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).
• That the kohein shall not eat the first-fruits before they are set down in the Courtyard (of the Sanctuary) (Deut. 12:17) (negative).
• To take trouble to bring sacrifices to the Sanctuary from places outside the land of Israel (Deut. 12:26) (affirmative).
• 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).
• Not to do work with cattle set apart for sacrifice (Deut. 15:19) (negative).
• Not to shear beasts set apart for sacrifice (Deut. 15:19) (negative).
• Not to leave any portion of the festival offering brought on the fourteenth of Nissan unto the third day (Deut. 16:4) (negative).
• Not to offer up a beast that has a temporary blemish (Deut. 17:1) (negative).
• Not to bring sacrifices out of the hire of a harlot or price of a dog (apparently a euphemism for sodomy) (Deut. 23:19) (negative).
• To read the portion prescribed on bringing the first fruits (Deut. 26:5-10) (affirmative).
