Parasha Tzav is the Torah portion for the Shabbat of March 23 / 10 Nisan. The Scripture readings are: Vayikra / Leviticus 6.1-8.36; Malachai 3:4-24; Messianic Jews / Hebrews 8:1-6.

As with most of the book of Vayikra, this Parasha deals mainly with the Korbanot (Sacrifices.) Before I get started with my D’var Torah on Parasha TZAV, I would like to clear up a very important point. The Hebrew word Korban, which is translated as sacrifices in almost all English Bibles, does not in fact mean sacrifice. The word Korban comes from the Hebrew root word karov, which means “near.” Korban means to “bring near” or “draw near.” The word sacrifice implies giving up something without having received anything in return. However the word Korban implies giving up something and receiving for it, something in return.

Sin, any kind of sin, separates us from G-d, the Korban, when offered on the altar, restore that broken relationship by drawing the offender near to G-d once again. Yeshua now serves as our Korbanot. He is at the right hand of the father interceding as our offering every time we sin and confess.

Vayikra {6:12} The fire on the mitzbayach (altar of sacrifice or brazen altar) shall be kept burning thereon, it shall not go out; and the cohen (priest) shall burn wood on it every morning: and he shall lay the olah (burnt) korban in order on it, and shall burn thereon the fat of the Shalom-offerings. {6:13} Fire shall be kept burning on the mitzbayach continually; it shall not go out.

G-d lit the original fire, which burned in the mitzbayach. That is why He commanded that it never go out. I am sure you recall the incident with the sons of Aaron, when they took strange fire with which to burn incense in their censers. The fire for that purpose was to be taken from the mitzbayach. They obviously took it from another location with disastrous results.

G-d obviously took the fire, which He kindled in the mitzbayach very seriously and it leads me to wonder why?

In a previous D’var Torah where I discussed the components of the Mishkan (Tabernacle), we learned the following: The brazen altar was built completely of Acacia wood, which was an incorruptible wood (it did not rot). Acacia we learned, symbolized Messiah Yeshua, He was incorruptible (Tehillim [Psalms] 16:10). The Acacia wood was overlaid with brass and the grid for the altar was also made of brass. Brass we learned was the symbol of the satisfaction of G-d’s judgement. Yeshua was the satisfaction of G-d’s judgement. The fire symbolized the presence of G-d.

Messianic Jews (Hebrews) {12:29} For our God is a consuming fire.

These three elements combined; the Acacia wood, the brass and the fire all represented Yeshua. He was incorruptible (the Torah in the flesh). He was the satisfaction of G-d’s judgement and He was G-d incarnate. To allow the fire to go out would break the continuity of the symbolism. Though they were able to do continuous sacrifices on the altar, Yeshua can be offered up only once. Israel needed to carry this symbolism with them wherever they went. They need a constant reminder never to let the fire of G-d’s presence out of their lives. This fire has ultimately found it’s resting place in us. We, are the Temple of G-d, and the fire of His presence now burns in us. Therefore we too must not allow our fire to go out. That is what Shaul (Paul) is telling us in:

Messianic Jews (Hebrews) {6:4} For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, {6:5} And have tasted the good word of G-d, and the powers of the world to come, {6:6} If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of G-d afresh, and put him to an open shame.

If we allow the flame to go out in our lives, as was the case for the mitzbayach, it cannot be lit afresh.

Rabbi Jack "Yaacov" Farber is the spiritual leader of Congregation Melech Yisrael in Toronto, Canada.

Copyright 2002