12. THE RITE OF HEAVING (n). In some passages the rite of heaving is mentioned in conjunction with that of waving. It is in the Pentateuch no more described than the latter; nor does the etymology of the term suggest a clear notion; for it merely implies that the offering was passed upwards and downwards, or more probably that it was raised to or towards the altar, which was high, in order to dedicate it to God. The various conjectures hazarded are purely imaginative. The ceremony took place, except in a few extraordinary cases, with the right shoulder of thankofferings, after which this belonged to the priest." 1 6 4 3 It is, however, probable that originally the identical rite of waving (75) was performed both with the right shoulder and with the breast, those two chief portions of the victim, which in thank-offerings were allotted to the priests, evidently after those parts had been placed upon the fat and the fat pieces; for the term on, occasionally employed in connection with the shoulder, signifies merely the consecrated gift or the offering; and it is used in this sense with reference 8 7 הרים is formed from תרומה so that ,eam contrectat Dei revelationem תנופה quae Hebraeis nomine adoratur, אלהים 7 tendit ad obscuros horrores, qui in appellatione conferuntur: ubi junguntur, nomen judicii cum nomine gratiae unitum apparet"; a conceit not unworthy of the most uncritical age and school; comp. also Michaelis on Lev. VII. 34, "Presents might be humbly presented to a king, either by lifting them up to his throne, or by laying them down at his feet"; but the latter meaning does not lie in the derivation of IJN, from 1 to turn, to move. 4 Lev. VIII. 25, 29; IX. 21; see supra. 5 Lev. VII. 30-34; X. 15. 6 Exod. XXIX. 24; Lev. VIII. 27; Num. VI. 20; see notes on Lev. X. 12-15. 7 Lev. IX. 20, 21; X. 15. 8 Lev. VII: 14; Num. XVIII. 8, 11; as N from NV; and is, therefore, by et sanctificabis והנפת אתם תנופה eos elevans coram Domino. On the to all oblations presented to God and to all imposts paid to the priests," to taxes consisting of animals and productions of the soil, as firstborn beasts and tithes, of gold and silver, of territory and pious contributions of any kind. 10 However, it seems impossible to deny 11 that in several passages the heaving (7) appears as a distinct ceremony in some way analogous to the waving (D); as, for instance, "Thou shalt sanctify the breast of the wave-offering, and the shoulder of the heaveoffering, which is waved and which is heaved up, of the ram of consecration"; 12 here the parallel cannot be mistaken, and it must be admitted that Hebrew ritualists of a later date, deriving from not in the meaning of giving and presenting, but of lifting up, understood it as the rite of heaving, in the sense above described: 13 but we need hardly remark that it would be erroneous to attribute this meaning to the word everywhere, as has been done both by ancient and recent writers. 14 9 Num. XV. 19, 20; XVIII. 19, 24, 26 sqq.; Deut. XII. 6, 11, 17; Neh. X. 38; XII. 44; XIII. 5; Sept. in Exod. XXV. 2 áлaqzai firstfruits; in Exod. ΧΧΧ. 13 εἰςφορά ίαχ. No decided analogy to the Hebrew rites of waving and heaving can be discovered among other nations. The supposed allusions on the sacrificial tablet of Marseilles are too uncertain for clear inferences. 15 11 As has been done by Gesenius (Thes. p. 1277, although in an earlier part of his work, Thes. p. 866, he seems to incline to the received opinion); Knobel (Comm. p. 413); Öhler (1. c. p. 641), F. W. Schultz (Das Deuteronomium erklärt, pp. 397, 398); see, on the other hand, Kurtz, Opferc. §§ 133-138, where, however, not all arguments are equally acceptable. 10 Exod. XXV. 2–7; XXX. 13-15; XXXV. 5, 21, 24; XXXVI. 3, 6; Lev. XXII. 12; Num. V. 9; XXXI. 28, 41, 52; Isai. XL. 20; Ezek. XX. 40; XLV. 1, 13, 16; XLVIII. 8-12, 20; Mal. III. 8; Ezra VIII. 25; and D with 12 means simply to take off (Lev. II. 9 like PDP in ver. 2 IV. 8, 10 like 10 in vers. 31, 35 - 19; VI. 8; Num. XVIII. 26, 30, 32; comp. also Lev. IV. S and III. 3); so that would be a portion set apart to God, (thus Onkelos N, in Exod. XXV. 2; XXX. 13; XXXV. 21; Lev. VII. 34; etc.; Sept. agaigeua in Ex. XXXV. 21; Germ. Abhub; though this does not apply to Num. XXXI. 50, 52, where all the gold was a 2); and T (Lev. XXII. 15), like 1737 (Exod. XXXV. 22; comp. Num. VIII. 13); 12 Exod. XXIX. 27; comp. Lev. VII. 34; X. 14, 15; Num. VI. 20. 13 It is not impossible that they "connected the waving with God's dwelling in the Tabernacle among His people, but the heaving with His residing in heaven" (Kurtz 1. c. p. 234). 14 As Reland (Antiqq. Sacr. III. i. 17), Carpzov (Appar. pp. 709 sqq.), Outram (De Sacrif. p. 162), Bauer, Gottesd. Verf. I. 135-137, Bähr (Symb. II. 355 sqq.), Ewald (Alterth. pp. 79—81), Winer (Real-Wört. II. 677, 678), Kurtz, (1. c. § 136), a. o. 15 Supposed even that the words in כל כהן אש יקח משאת בד צל20 line to dedicate to God לַיְהוָה with הרים or הָרִים אל־יהוה whereas the phrase are to be translated אש שת בפס זו נע "every priest who takes an honorary never occurs. לִפְנֵי יהוה 2 It is true, the Romans designated the act of offering to the gods the entrails of victims, or of laying them upon the altar or at any other appropriate place, by the special and technical term porricere; but that term, merely retained from the old religious phraseology, implied no ceremony or fixed form of dedication. The eastern and imaginative character of the Hebrews was more fertile and inventive in significant religious symbols. 13. The Burning of the Offering. 3 The sacrificial rites were completed by the combustion of the offering or of those parts of it that were destined for the deity. Though common to animal and vegetable sacrifices, the act and its meaning are best understood in reference to the former. In bringing the victim to the door of the Sanctuary, the worshipper signified his intention of devoting it to God; by the imposition of the hand he marked it as his own gift and his substitute; as such he proved and surrendered it by the act of killing; then the sprinkling of the blood signified the devoportion, single, roasted in fire, puts it into the hand of him who moves", it is impossible to ascertain the nature and object of that "moving"; were it we should הרים or הניף analogous to Ps. I. iii. 34; Liv. XXIX. 27; therefore, expect a causative form y, not the 2 Like commovere (struem) and obmovere (ferctum), Cat. R. R. 134. 3 The usual term for burning sacrifices on the altar is P, that is, to make rise in smoke (comp.p smoke, Gen. XIX. 28; Ps. CXIX. 83); hence -imply the moving of the obla תרומה tion, not of the offerer. 1 For porrigere, projicere; comp. Macrob. III. 2, et ex disciplina haruspicum, et ex praecepto pontificum verbum hoc solemne sacrificantibus est; Varro (R. R. I. 29) explains it, exta deis cum dabant, porricere dicebant; and Verranius (after Q. Fabius Pictor in Macrob. 1. c.), exta porriciunto, diis danto in altaria aramve focumve, eove quo exta dari debebunt; comp. also Virg. Aen. V. 237, 238 (Extaque salsos porriciam in fluctus), 775, 776; see also Plaut. incense, which was entirely burnt on the altar; and it is employed with reference to all classes of sacrifice (Lev. I. 9, 17; II. 2, 9; III. 5, 11, 16; IV. 10, 19, 26; V. 12; VI. 8, 15; VII. 5; etc.); whereas burning elsewhere and not in connection with the service of the altar is expressed by (Exod. XII. 10; XXIX. 14, 34; Lev. IV. 12, 21; VI. 23; VIII. 17, 32; IX. 11; XVI. 27; Num. XIX. 5; etc.); comp. a similar distinction between profane and clerical terms in П and П, to slaughter for consumption and to kill as a sacrifice; a.o. 6 tion or wrought the justification of his soul; while lastly the burning, that is, not the annihilation but the rising up of the offering in smoke, represented the soaring of the soul, cleansed and hallowed, heavenward to the throne of God, who graciously accepts the humble oblation. It indicated that the end of the sacrifice was fully attained;3 for it practically gave up the sacrifice as "the food of God", and as "the offering made by fire, a sweet odour to the Lord." It was, therefore, the final consummation of the pious deed. In holocausts and thank-offerings, it symbolised the worshipper's unlimited submission to God, whether in reverence or gratitude, but in expiatory sacrifices, it typified the complete removal or covering (5) of the transgressions thenceforward effaced in the sight of God. It was equal in significance to the imposition of the hand and the sprinkling of the blood. For these three rites mirrored the chief stages in the inward transformation of the offerer from his feeling of meek dependence or of sinfulness, through the hope of moral liberty and atonement, to the certainty of acceptance and spiritual regeneration. One of them possessed pre-eminent weight in one of the three chief classes of sacrificethe burning in holocausts, the sprinkling of the blood in expiatory offerings, and the imposition of the hand in thank-offerings; and thus the specific character of each is unmistakably marked. In any case a portion of the victim was burnt on the altar, and it was this circumstance that stamped the animal as a sacrifice — in holocausts, the whole animal with the exception of the skin; in eucharistic and most of the expiatory offerings, the fat and some fat parts which might well be taken to represent the whole victim; 10 while in the most solemn of the sin-offerings, those killed for the High-priest or the whole people, the remaining flesh together with the hide was burnt, in a clean place, without the camp or town, where the ashes, temporarily preserved in the Court eastward of the brazen altar, + Comp. Kurtz l. c. p. 125. Hence p is not only used as coordinate with 2 (1 Ki. III. 3, NDID but assumes the general sense ,(ומקטיר of sacrificing (1 Ki. XIII. 1 ; Jer. XLVIII. 35; Hos. II. 15; 1 Chr. XXIII. 13; 2 Chr. II. 5; etc.). • Considering the importance of this part of the ritual, Jewish tradition declared that the fire was to be put on the altar by priests, not by Levites, and not by less than two persons; see Ebn Ezra on Lev. I. 7. were poured out 12 by a priest not clad in his pontifical robes or his official garments of white linen, but in his ordinary dress; 1 for the flesh could, in those cases, not be burnt on the altar, nor within the camp or holy city which represented the community of God, because the victims had been laden with the punishment of those in whose name they had been offered: 2 yet it could be burnt in a clean spot only, because it was the flesh of sacrifices, which could never be divested of their sacred character, and inherently differed from ordinary animals. 4 The bloodless offering of the High-priest and the priests was burnt entirely; for it could not be consumed by priests, because they were the offerers, nor could it be allowed to the Israelites, because none of them was entitled to touch the "food of God." In all other vegetable oblations, which, with a few remarkable exceptions, were invariably accompanied by incense and oil, a small portion only, generally a hand-full, was burnt by the priest on the altar, together with all the frank-incense, as "a sweet odour" or as a "memorial" (77) to God, significantly so called, because it was designed to bring the worshipper into the grateful remembrance of God, whether the minchah was the usual cereal gift, or the extraordinary offering presented in cases of conjugal jealousy, or merely the frank-incense put on the shew-bread and then burnt. This explanation, simple and obvious as it is, seems in harmony with the whole sacrificial ritual, and therefore preferable to the various conjectures that have been ventured; so it has been maintained that the "memorial" indicated the proclamation, diffusion, or praise of the name of God; but the burnt portions, rising on the 6 ‚¬ (Mishn. Kerith. VI. 2; Yom. III. 2; VI. 7). The "red cow" intended for purposes of purification, was both killed and burnt without the camp (Num. XIX. 5, 9); it was brought into no connection with the altar, and it was therefore no sacrifice (see p. 194). 1 Lev. VI. 4, see Comm. in loc. This circumstance proves sufficiently 1). Unnecessary are the speculative or typical interpretations of Baumgarten (Comm. p. 141), Michaelis (Typ. Gottesg. p. 75), Brentano (Comm. on IV. 12), a..o. 2 See Sect. XVIII. 3 Lev. VI. 15, 16. 4 See pp. 114–120. 5 Compare the pregnant phrase i that the ashes and its removal possessed? (Isai. LXVI. 3) he who offers in no religious or symbolical character, though as the residue of that which had been consumed on the holy altar, the ashes claimed a certain consideration, and were therefore deposited in a clean place, and according to later regulations by a priest who had prepared himself by bathing (comp. Mishn. Tam. מי שהוא רוצה לתרום משכים. cense as a memorial. The DIN was, therefore, not meant to testify the offerer's remembrance of God" (Vater): see notes on II. 1-3, Philological Remarks. 6 Comp. Lev. II. 2, 9, 16; VI. S. 7 Num. V. 26. 8 Lev. XXIV. 7. 9 Bühr, Symb. II. 328. |