Evolution: Tzav

…for I am the Lord Who does kindness, justice and righteousness

in the land, for in these is My desire…

Jeremiah 9:23

Scripture’s wisdom is partly due to the extended period of time covered. From a political viewpoint, the Hebrew Bible captures a pre-nation’s exuberance and anxiety; it documents both national and theological power struggles leading to divided kingdoms; and finally, it frets and laments over the eventual realization that the Israelite nations will be destroyed.

In each period, unique perspectives take hold. The ambitions and dreams from one period are expressed as much as the dread and uncertainty in another. With this, scripture tells of what worked and functioned during one period losing utility when entering into another.

With time and ever-changing realities, Israelite political thought and theology adjusted, morphed, and adapted. In essence, the developing Israelite political theory and theology became intertwined with changing historical realities. With this in mind, the Torah Portion Tzav is worthy of examination.

Tzav is dedicated to addressing priestly sacrificial instructions. The importance and necessity of these procedures are worthy of being juxtaposed to a later period in scripture. The question of whether the institution remains relevant is challenged by changing times and emerging religious figures. The Prophets Hosea and Isaiah arguably contributed to the political and theological evolution.

The Portion Tzav

Readers are challenged by Tzav‘s minute details regarding priestly sacrifice instructions. Priests are perhaps the only individuals interested in the content. While the portion’s content lacks any modern utility, the rational for its inclusion within the Pentateuch is of import.

This cultic mechanism addressing sin and impurity would eventually be existentially threatened both historically and theologically. The Israelite nations faced constant threats from both the north and south- Assyria and Egypt. Likewise, the Prophets’ discourse expressed acrimony towards cultic practices. The prospects of national destruction (including Solomon’s Temple) and rising social criticism leveled by Prophets challenged the priestly institution.

Thus, the Torah’s insistence in recording the details and instructions for sacrifices must be analyzed. Were these priestly instructions intended to be employed moving forward? In essence, were they early writings? Or, could they have been done later on to codify the actions? Or, were they included in anticipation of the rebuilding of the Temple? Finally, could they have been included to preserve the memory of past practices post Solomon’s Temple destruction?

With Tvaz, priestly sacrificial instructions were eternally captured. Post-Pentateuch Prophetic scripture suggests that there was some theological change.

The Prophets

The Prophets Hosea and Isaiah entered into history at a time of different motivations.

Hosea is arguably from the Eight Century BCE when the Assyrians threatened the Northern Kingdom.

Isaiah’s time as a prophet began in the Eighth Century BCE in about the 740s BCE. Isaiah was a Judean prophet who likely was around during the fall of the Northern Kingdom. He apparently played a role in addressing Assyrian aggression towards Judea. In essence, he viewed both Israelite nations in the most troubling of times.

From a historical perspective, these Prophets lived in a world in which Israelite existentialism was at apocalyptic proportions. Their situation was a complete departure from the exuberance of an emerging nation fresh from its Mt. Sinai covenant.

During their times, these Prophets’ words arguably diminished the institution of sacrifice.

The Prophets’ Passages

In the Book of Hosea, there is the following passage: “For I desire kindness, not sacrifice; and knowledge of God more than burnt offerings. Hosea 6:6. Does this passage suggest that ethical conduct supplanted sacrifice as a mechanism for addressing sin and impurity?

In the Book of Isaiah, there is the following passage: “Why do I need your numerous sacrifices? says the Lord. I am sated with elevation-offerings of rams and the fat of fatlings; the blood of bulls, sheep, and goats I do not desire.” Isaiah 1:11.

Later in the passage, it goes further, “Wash yourselves, purify yourselves, remove the evil of your deed from before My eyes; cease doing evil. Learn to do good, seek justice, vindicate the victim, render justice to the orphan, take up the grievance of the widow.” Isaiah 1:16-17.

Is the expression of satiation from sacrifices one that suggest that sacrifices are no longer necessary? Or, does it suggest that both mechanisms addressing sin and impurity are to co-exist?

Again, Jeremiah’s passage from Tvaz’s Haftarah cited above spoke of kindness, justice and righteousness. Jeremiah 9:23. This selection raises questions. Did contemporaneous societal decline during the time of the Prophets motivate them to push this agenda? Was there fear in the Prophets that the institutions engaging in sacrificial practice were existentially threatened by international threats? And, did Israelite theology eventually accept this departure?

Implications

Essentially, the Hebrew Bible contains scriptural debate and discourse spreading across time. After the Second Temple’s establishment, this discourse continued to play out in the Post-Hebrew Bible cannon world. During the Second Temple Period, various theological sects emerged. In the end, the Second Temple’s destruction allowed for post-sacrifice theologies to take hold. Did this First Temple discourse and deviation become cemented into Post-Second Temple theology?

Conclusion

With the Torah Portion Tzav, sacrifice as a mechanism to address sin and impurity was embraced by the Torah. On a scriptural basis, this practice of sacrifice continued into the times of Solomon’s Temple.

The question is whether a counter-theology advanced in the time of the Prophets. Did existential threats to the Israelite nations trigger some realization that sacrifice eventually might not be possible? Did the Prophetic pronouncements imply that kindness and acknowledgment of the Lord promoted replaced cultic practices? Were these the new measures to address sin and impurity? Or, were the Prophets’ messages intended to strike a balance of monotheistic social justice with the sacrificial practice?

Be well!!

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