Ascent-Offerings
GOD spoke to Moses, saying,

“There are certain sacrificial procedures from which the priests derive little or no personal benefit, such as the ascent-offerings, which are totally consumed on the Altar, and the high priest’s daily grain-offering. This being the case, you should convey these laws to the priests with particular emphasis, impressing upon them the importance of following them conscientiously nonetheless. Therefore, in transmitting these laws, do not just ‘speak’ to Aaron, as usual, but command Aaron and his sons emphatically, saying, ‘I previously taught you the procedure for sacrificing an ascent-offering, but only up to and including how you are to burn it up on the Altar. This is the regulation regarding how you are to treat the ascent-offering after having placed it on the fire atop the Altar: Although after it is slaughtered, it should preferably be placed on the Altar-fire during the day, it remains the same, valid ascent-offering as long as it was placed on the fire pile atop the Altar anytime during the entire night, until morning, inasmuch as the fire of the Altar will be burning on it throughout the night.

Tending the Fire on the Altar
Every morning, a priest must be appointed to carry out the following procedure. The designated priest must don his linen tunic, but first he must don his linen trousers directly on his flesh. After donning his tunic, he must put on his hat and a linen sash. So attired, he must, using a rake, remove the innermost mass of ashes into which the fire has consumed the daily afternoon ascent-offering, as well as all the other offerings, upon the Altar. If there are still any unconsumed portions of the sacrifices among these ashes, the priest must put them back into the fire to burn. The priest must then deposit these ashes next to the south side of the Altar, to the east of the ramp.

Since only the innermost mass of ashes must be removed daily, the remaining ashes will eventually accumulate to the point that they impede the fire’s ability to consume the offerings. When this happens, the priest appointed to perform the daily ritual of removing the ashes must then remove the rest of the ashes, as will be described presently. But since this occasional removal of ash is not a sacrificial rite but only a perfunctory maintenance task, the priestly garments worn when performing actual sacrificial procedures should not be allowed to become sullied by this task. Accordingly, although the priest is not technically required to first change out of his usual priestly garments, he should nonetheless first remove his usual priestly garments and put on other priestly garments, of inferior quality, and then he must take the ashes out to a designated ritually undefiled place outside the camp, i.e., neither to the place designated for depositing defiled stones nor to a cemetery. This undefiled place will be known as “the ash depository.”

The fire burning on the Altar must not be allowed to go out, for although Divine fire will consume the sacrifices, you must start burning them up with fire produced by human agency. The priest chosen each day for the task must kindle fresh wood upon it every morning, and he must arrange the cut-up pieces of the morning daily ascent-offering directly upon it – i.e., this should be the first sacrifice offered up each morning, such that no parts of any other sacrifice intervene between it and the fresh logs placed on the fire each morning. The priests must burn up the fats of the peace-offerings, as well as any other sacrifices that may be offered up that day, upon the remains of the morning daily offering, i.e., only after the morning daily offering has been offered up. Similarly, the last sacrifice offered up each day must be the afternoon daily offering.

The fire that will burn upon the Altar must also serve as the source of the fire used to kindle the lamps of the Candelabrum, which must be lit regularly, every afternoon. The just-articulated prohibition against letting the Altar-fire go out is herewith repeated in order to make anyone who infringes it liable to two rounds of lashes: The fire on the Altar must not go out.

Grain-Offerings
This is the regulation of the grain-offering: It was mentioned previously that Aaron’s sons must bring it, before burning it up, to the southwest corner of the Altar; in doing so, they are presenting it simultaneously “before GOD,” i.e., at the west side of the Altar, which faces the entrance to the Sanctuary, and at the “front” of the Altar, i.e., its south side, the location of the ramp used to ascend the Altar.

The officiating priest must remove its memorial portion from the whole of it, i.e., the entire prescribed amount of flour must be present in the vessel when he removes the memorial portion from it. He must remove the memorial portion with his actual fist; i.e., he must not remove an equivalent amount with some implement. The priest must remove the memorial portion from the fine wheat flour of the grain-offering as well as from its oil, i.e., from the part of the flour where the most oil has accumulated. What was stipulated above with regard to the unbaked grain-offering applies to all grain-offerings: after removing the memorial portion of the grain and oil, the priest must remove all the frankincense that is on the grain-offering in order to burn it up, too, as the grain-offering’s memorial portion on the Altar. Burning up the memorial portion must be done with the intention that it be pleasing to GOD.

Aaron and his sons must eat whatever is left over from it. It must be eaten as unleavened bread in a holy place – specifically, they must eat it in the Courtyard surrounding the Tent of Meeting.

The requirement that the priests’ portion be eaten unleavened is also subject to a passive commandment: it must not be baked leavened, even though I have given it to them as their portion from My fire-offerings. It is a sacrifice of superior holiness, meaning that it must be eaten within the Tabernacle precincts, as just stated, and it must be eaten by the end of the night following the day it was offered up; whatever is leftover on the next day must be burned up. If the grain-offering is brought to atone for sin, then, just as the animal sin-offering is disqualified if the priest does not slaughter it with the intention that it be considered a sin-offering, it is disqualified if the priest does not separate its memorial portion with the intention that it be considered a sin-offering; but if the grain-offering is brought as a voluntary offering, then, just like the animal guilt-offering is not disqualified if the priest does not slaughter it with the intention that it be considered a guilt-offering, it is similarly not disqualified if the priest separates the memorial portion without any specific intention regarding its purpose.

As will be seen later, even if a priest has a blemish that disqualifies him from officiating in the sacrificial rites, he is still allowed to eat of the priests’ portions of the sacrifices, including those of superior holiness. Moreover, every such male among Aaron’s descendants is entitled to receive his own, equal portion of the priests’ portions, which he may then eat, together with the priests who are not disqualified from officiating. This is an eternal entitlement, which will be in force throughout your generations, that such priests will receive from the fire-offerings of GOD, i.e., from those sacrifices of which a portion is burned up on the Altar. Anything – i.e., any non-sacrificial meat or any sacrificial meat of lesser holiness – that touches a sacrifice of superior holiness, such as the grain-offering, and thereby absorbs some of its juice or flavor, will become holy like it, as follows: (a) it will become disqualified if the sacrifice it touched becomes disqualified, and (b) the same restrictions regarding who may eat the sacrifice of superior holiness (only priests), where this sacrifice may be eaten (only in the Tabernacle precincts), and when (by the end of the night following the day it was offered up) will apply to it, as well.’”

GOD spoke to Moses, saying,

Obligatory Grain-Offerings of the Priests
“There is a special grain-offering that the high priest is required to offer up every day of his tenure. This is the offering of Aaron and his descendants for all time that they must offer up to GOD, beginning on the day when one of them is anointed as high priest: one-tenth of an ephah of fine wheat flour as a perpetual grain-offering, half of which he must offer up in the morning and half of which he must offer up in the afternoon.

Each half-measure of flour is further subdivided into six portions, each of which is then kneaded into dough with a quarter of a log of oil. Both sets of six loaves must be made, i.e., fried, in oil in a shallow frying pan; but each loaf must be brought to the frying pan only after it has first been scalded in water and fully baked in an oven. Just like a regular grain-offering made in a frying pan, this grain-offering must be broken into pieces, but each loaf of this grain-offering need only be broken into halves, not quarters. You must offer it up with the intention to please GOD.

The priest from among his sons who is anointed to succeed him and serve as high priest in his stead must likewise prepare this offering and offer it up every day of his tenure, half in the morning and half in the afternoon. This grain-offering is an eternal allotment given to GOD by the high priest on behalf of the entire community, and therefore, (a) unlike any other grain-offering brought by a priest, a memorial portion is separated from it, but (b) because it is nonetheless brought by a priest, all of it – i.e., not only the memorial portion but the rest of it, as well – must be burned up.

All other priests must offer up this same grain-offering on the day they are installed as priests, but instead of offering up half of it in the morning and half in the afternoon, they offer up all 12 loaves at the same time. Furthermore, since these offerings are brought by the priests on their own behalf, not on behalf of the community, no memorial portion is separated out from them, for, as stated previously, every grain-offering brought by a priest on his own behalf must be wholly burned up as a single unit. No part of it may be eaten; however, it still requires oil and frankincense.”

GOD spoke to Moses, saying,

“Speak to Aaron and to his sons, saying, ‘This is the regulation of the sin-offering: The sin-offering must be slaughtered before GOD, i.e., within the precincts of the Tabernacle Courtyard, and specifically, as mentioned previously, in the same place where the ascent-offering is slaughtered, i.e., to the north of the Altar. (This requirement applies to all sin-offerings, even the variable sin-offering, which, because it may be brought as grain – in which case there is no slaughtering – you might assume to be exempt from this requirement even if it is brought as an animal.) A sin-offering is a sacrifice of superior holiness, meaning that it must be eaten within the Tabernacle precincts by the end of the night following the day it was offered up.

Any priest who is on duty when the blood is being applied to the Altar and who is fit to offer it up as a sin-offering – i.e., who is not defiled – may be included in the division of the priests’ portions of the meat and eat it. It must be eaten in a holy place, i.e., in the Courtyard of the Tent of Meeting. It may not be eaten before its blood has been applied to the Altar; the same applies to all sacrifices that are eaten.

Absorption of Holiness
Any food that touches its meat and absorbs some of its juice or flavor will become holy like it: (a) it becomes disqualified if the sacrifice it touched becomes disqualified, and (b) the same restrictions as to who may eat the sacrifice (only priests), where it may be eaten (only in the Tabernacle precincts), and when it may be eaten (by the end of the night following the day it was slaughtered) now apply to it, as well. Even if the food only touches the meat in one place, the meat’s essence is considered to have spread throughout the entire piece of food, rendering all of it subject to the stringencies applicable to the meat. The same rule applies to food that touches any sacrifice of superior holiness. Furthermore, if any of its blood spurts onto a garment, you must wash the area of the garment onto which it spurted in a holy place, i.e., in the Tabernacle Courtyard. You do not have to wash the entire garment since, unlike in the previous case, the blood is not considered to have spread instantaneously throughout the entire garment. In contrast to the previous rule, this rule applies only to the blood of sin-offerings, not to that of other sacrifices.

Any earthenware vessel in which meat of any sacrifice has been cooked must be shattered forthwith. Nonetheless, if the meat of a sin-offering is cooked in a copper or other metal vessel, it must be purged by boiling it in water and then rinsed with cold water inside the Tabernacle precincts in order to cause it to release the sacrificial food that it absorbed. The vessel may then be used as usual. In contrast to the previous rule, this rule applies only to vessels in which sin-offerings were cooked, not any other sacrifices.

Every male among the priests (who is on duty and is not defiled when the blood is being applied to the Altar, as stated) may eat of the priests’ portions of the sin-offering – but only adult males, for it is a sacrifice of superior holiness, and such sacrifices may be eaten only by the priests themselves, not by their families. The priests may eat their portions only during the day on which the animal is offered up and/or the following night; whatever is left over on the next day must be burned up.

But any sin-offering – or in fact, any offering whose blood is supposed to be applied to the Outer Altar – some of whose blood was mistakenly brought into the Tent of Meeting in order to effect atonement in the Sanctuary is thereby rendered invalid and therefore must not be eaten. Rather, it must be burned in fire.

Guilt-Offerings
With regard to guilt-offerings, we have only discussed so far what circumstances obligate a person to bring such an offering, but not how such an offering is to be sacrificed. The following, then, is the regulation of the guilt-offering: It is an offering of superior holiness.

They must slaughter the guilt-offering in the same place where they slaughter the ascent-offering, i.e. north of the Outer Altar. Also like the ascent-offering, its blood must be dashed upon the lower half of the northeast and southwest corners of the Altar such that the blood can be considered to be encircling the Altar. The guilt-offering is not disqualified if it is not slaughtered with the intention that it be considered a guilt-offering – unlike the sin-offering, which is disqualified if it is not slaughtered with the intention that it be considered a sin-offering.

Although the guilt-offering is slaughtered in the same location as the ascent-offering and its blood is applied to the Altar in the same way as that of the ascent-offering, it is not offered up in its entirety as is an ascent-offering; rather, the priest must offer up from it only all of its prescribed fat-portions: the tail; the fat covering the innards, i.e., on the omasum and the reticulum;

the two kidneys; the fat that is on them; and the fat that is on the flanks. He must also remove the diaphragm, along with the kidneys – as stated – and along with part of the liver.

The priest must burn up these fats on the Altar, with the intention that they be a fire-offering to GOD, i.e., destined to be consumed by fire. It is a guilt-offering.

Every male among the priests may eat it, and it must be eaten in a holy place, i.e., within the Tabernacle precincts, for it is a sacrifice of superior holiness, and such sacrifices may be eaten only by priests, not by their families, and only within the Tabernacle precincts during the day the animal is offered up and/or the following night. It may not be eaten before its blood has been applied to the Altar.

The guilt-offering is like the sin-offering in that they both have this same regulation: the parts of it designated as the priests’ portion belong to any priest to eat who is fit to effect atonement through it.

Ascent- and Grain-Offerings
Likewise, with regard to any priest who is similarly fit to offer up a person’s ascent-offering: that priest is included in the division of the hide of any ascent-offering that he or any other priest has offered up; he receives a portion of it.

With regard to any grain-offering baked in an oven, or any grain-offering made in a deep frying pan or in a shallow frying pan, the priest who is fit to offer it up is included in its division; he receives a portion of it.

However, not all fit priests are included in the division of the priests’ portions: any grain-offering, whether it be mixed with oil (referring to all the voluntary grain-offerings) or be dry (referring to the grain-offering of a sinner, or, as will be described later, that of a suspected adulteress, to which oil must not be added) will belong only to all the sons of Aaron assigned to serve that day, each individual priest receiving a portion equal to that of the other.

Thanksgiving-Offerings
As stated previously, a person may offer up a peace-offering as a way of drawing close to God by praising Him for some reason. If a person survived either (a) a transoceanic voyage, (b) a trip through the desert, (c) captivity in prison, or (d) an illness that caused him to be bedridden for at least three days (and from which he has now completely recovered), he is required to offer up a special type of peace-offering as an expression of thanks to God for his survival, as follows: This is the regulation governing the special peace-promoting feast-offering that he must bring to GOD

if he is bringing it in order to give thanks for one of the four just-mentioned reasons: he must bring – along with the animal he brings as a peace-offering, which in this case is known as the thanksgiving feast-offering – 40 grain-offerings, made out of a total of two ephahs of fine wheat flour and half a log of oil. One ephah of flour (and the entire half-log of oil) are to be used to prepare 30 unleavened breads, as follows: 10 unleavened loaves, each made out of 1/30 of an ephah of flour mixed with 1/80 of a log of oil; 10 flat unleavened cakes, each made out of 1/30 of an ephah of flour and then smeared with 1/80 of a log of oil; and 10 unleavened loaves, each made out of 1/30 of an ephah of flour mixed with 1/40 of a log of oil, first scalded, then baked in an oven, and finally fried in a frying pan, similar to the previously-described obligatory offering for the priests.

He must bring his offering consisting of 30 unleavened loaves along with 10 loaves of leavened bread, each made out of one-tenth of an ephah of flour (kneaded without any oil), together with his peace-promoting feast-offering of thanksgiving. Thus, each loaf of leavened bread will be three times the weight of each loaf of unleavened bread.

From these 40 loaves, he must bring one of each type of bread-offering as a contribution to GOD, but rather than being burned up on the Altar, they must be given to the priests: any priest who is on duty when the blood is being dashed on the Altar and who is himself fit to dash the blood of the peace-offering at that time will have a share of these four loaves. The other 36 loaves are to be eaten by the offerer and his party.

The flesh of the thanksgiving-offering, too, is to be eaten by the offerer and his party, except for the portions specified for the Altar and the priests. The flesh of his peace-promoting feast-offering of thanksgiving may not be eaten before its blood has been applied to the Altar, and then, it must be eaten during the day it is offered up and/or the following night; he must take special care to not leave any of it over until morning.

Peace-Offerings
But if his sacrifice is not a thanksgiving-offering, but just a regular peace-offering brought to fulfill a sacrificial vow or a sacrificial dedication, no accompanying loaves are required, and it may be eaten on the same day he offers up his sacrifice, and in addition, whatever is left over from it may be eaten on the next day as well, until sunset.

However, whatever is left over from the flesh of the sacrifice on the third day must be burned up in fire. If, nonetheless, it is not burned up, or even if the offerer or his party eats some of the flesh past the prescribed time-limit, this does not invalidate the sacrifice. Similarly, the flesh of any sacrifice that was not eaten (or cannot or will not be eaten) within its prescribed time must be burned up.

In contrast, if, when the peace-offering is slaughtered, the slaughterer articulates his intent that some of the flesh of his peace-promoting feast-offering be eaten on the third day, the offering will not be accepted by God; it will not count for the one who offers it; rather, it will thereby become contemptible, and the person who eats of it will bear his sin – he will suffer excision (i.e., he will die prematurely and childless) – even if he does not actually eat the flesh of the peace-offering on or after the third day, but eats it all within the prescribed two-day limit. (The same rule regarding a thanksgiving-offering will be given later.)

The flesh of a peace-offering that touches anything defiled must not be eaten. It must be burned in fire. Even if something defiled touches only part of the flesh, it defiles all the flesh, and none of it may be eaten. In contrast, if part of the flesh of a sacrifice is taken out of the area in which it is required to remain (i.e., for sacrifices of superior holiness, the precincts of the Tabernacle; for sacrifices of lesser holiness, the Israelite camp), thereby being rendered unfit for consumption, the rest of the flesh, which remained within the prescribed area, remains fit for consumption: anyone normally qualified to eat this flesh and who is not ritually defiled may eat this flesh. Whereas the flesh of ascent-offerings is not eaten at all, and the flesh of sin-offerings and guilt-offerings may be eaten only by priests, with regard to the flesh of peace-offerings, anyone who is not ritually defiled may eat the flesh.

But with regard to a person who eats the flesh of a peace-promoting feast-offering whose fat was offered up to GOD (or who eats any other consecrated meat) while he is ritually defiled, this is forbidden, and that person will be cut off from his people – he will die prematurely and childless.

A person who touches anything ritually defiled – whether the source of defilement be a human corpse, the carcass of a spiritually defiled animal, or the carcass of any spiritually defiled loathsome creature – and then deliberately eats the flesh of a peace-promoting feast-offering whose fat was offered up to GOD (or eats any other consecrated meat), or enters the Tabernacle precincts, that person will be cut off from his people, i.e., he will die prematurely and childless.’”

GOD spoke to Moses, saying:

Forbidden Fat and Blood
“Speak to the Israelites, saying: ‘As you recall, you may not eat any of the types of fat that constitute sacrificial fire-offerings, whether such fat be from an ox (or other bovine), a sheep, or a goat, and even if the specific animal is not offered up as a sacrifice but simply slaughtered to be eaten.

Furthermore, it will be explained later that when a permitted animal dies by any means other than properly performed ritual slaughter, the flesh of this dead animal imparts ritual defilement. In contrast, the fat of the carcass of a permitted animal that died by any means other than ritual slaughter and the fat of a ritually slaughtered animal with a fatal disease or injury does not impart ritual defilement, and therefore may be used for any type of work. Nonetheless, even though you may use such fats, you must not eat them, both because (a) it is forbidden to eat sacrificial fat, as above, and because (b) it is forbidden to eat any part of carrion or of a fatally injured or diseased animal.

For with regard to whoever eats such fat from animal species from which sacrifices are brought as fire-offerings to GOD, the person who eats it will be cut off from his people – he will die prematurely and childless. In contrast, fat from animal species that are not offered up as sacrifices, i.e., of wild animals that are permitted to be eaten, is permitted to be eaten.

As you further recall, you must also not consume any blood in any of your dwelling places, even outside the Land of Israel. This prohibition applies to the blood of fowl and mammals; the blood of permitted fish and grasshoppers, however, is permitted.

As is the case with forbidden fat, with regard to any person who consumes any blood, that person will be cut off from his people – he will die prematurely and childless.’”

Peace-Offerings: The Priests’ Perquisites
GOD spoke to Moses, saying:

“Speak to the Israelites, saying: ‘When someone brings his peace-promoting feast-offering to GOD, he must bring, from his peace-promoting feast-offering, his sacrifice to GOD – i.e., those parts of the animal that are to be burned up on the Altar (the fat) and those parts that are to be given to the priest (the breast and the right hind midleg) – together, in the following manner:

His own hands must bring the fire-offerings of GOD, i.e., the fat, which the priest must bring from the slaughtering place, placed on top of the breast and the right hind midleg. The priest brings the breast and right hind midleg, not to burn them up on the Altar but to wave them with the offerer as a wave-offering before GOD.

The priest must then put down the meat, ascend the Altar with the fat, and burn up the fat on the Altar, and only after it is burned up will the breast and thigh be permitted to Aaron and his sons to eat.

Together with the breast, you must give the right hind midleg to the priest, as a contribution from your peace-promoting feast-offerings, as described above.

Any of the sons of Aaron who is on duty and fit to offer up the blood of the peace-offering when it is dashed and the fat when it is burned up – i.e., is not defiled at these times – will have a share in the breast and the right hind midleg. These entitlements may not be eaten before the animal’s blood has been applied to the Altar.’

Then address the Israelites in My name, in the first person: ‘For I have taken the breast used as the wave-offering and the right hind midleg used as the raised-offering from the Israelites, i.e., from their peace-promoting feast-offerings, and I have given them to Aaron the priest and to his sons, as an eternal entitlement from the Israelites.’ (Since both the breast and the thigh are waved and raised, the terms “wave-offering” and “raised-offering” apply to both.)

Then continue addressing them directly, referring to Me in the third person: ‘This is what is due to the priests from the fire-offerings of God, by virtue of Aaron’s anointment and his sons’ anointment on the day that He brought them near to Him to minister as priests to GOD,

which GOD commanded to give them from the Israelites on the day that He anointed them. This perquisite will not only be Aaron’s and his sons’, but will be an eternal entitlement for all priests throughout all their generations.’”

The above is the regulation for the ascent-offering, the grain-offering, the sin-offering, the guilt-offering, the installation-offerings, and the peace-promoting feast-offering,

concerning which GOD commanded Moses at the foot of Mount Sinai on 1 Nisan, the day He commanded the Israelites to offer up their sacrifices to GOD in the Sinai Desert.

The Installation Rites
The Torah previously recounted how God commanded Moses to install the priests over the course of the full week preceding 1 Nisan 2449. It will now recount how, when the time to begin these rites arrived, God repeated His command to Moses to perform them – since it is always proper to remind a person of what was previously discussed when the time arrives to do it – and then how Moses performed these rites as he had been commanded. On 23 Adar 2449, GOD spoke to Moses, saying,

“Take Aaron, together with his sons, the priestly garments, the anointing oil, the sin-offering bull, the two rams, and the basket of 30 loaves of unleavened bread, as I instructed you to do six months ago,

and assemble the entire community outside the entrance to the Courtyard of the Tent of Meeting. You must officiate as the high priest, offering up all the sacrifices. For this purpose, wear a simple, white tunic.”

Moses did as GOD commanded him, and the entire community miraculously assembled outside the entrance to the Courtyard of the Tent of Meeting.

Moses said to the community: “This procedure, which you are about to witness, is what GOD has commanded me to do. I am not doing this for my own glory or for that of my brother Aaron, but only because God commanded me to do it.”

Moses brought Aaron and his sons forward and immersed them in the water of a mikveh.

Dressing the Priests
He dressed Aaron in the trousers, placed the Tunic upon him, girded him with the Sash, clothed him in the Robe, placed the Ephod upon him, girded him with the belt of the Ephod by tying its two ends together, and adorned him with it.

He placed the Breastplate upon him and inserted the urim and the tumim into the Breastplate.

He placed the Turban on his head, and he placed the golden Forehead-plate – the holy diadem – suspended by a cord placed over the Turban, resting on his head below the front of the Turban, as GOD had commanded Moses.

Moses took the anointing oil and anointed the Sanctuary and everything in it, and thereby sanctified them.

He dashed some of it upon the Outer Altar seven times, and he anointed the Outer Altar and all its utensils and the Laver and its base, to sanctify them.

He poured some of the anointing oil upon Aaron’s head and anointed him, to sanctify him.

Moses brought Aaron’s sons forward and dressed them in trousers, tunics, girded them with sashes, and put on their hats, as GOD had commanded Moses.

He brought the sin-offering bull before the Tent of Meeting, and Aaron and his sons leaned their hands forcefully upon the head of the sin-offering bull.

The Sin-Offering
Moses slaughtered it, and Moses took the blood, ascended the ramp of the Outer Altar, and placed some of the blood on the Altar’s four protrusions with his finger as he walked around it, and thus purified the Altar. He then descended the ramp and poured the rest of the blood on the base of the Altar, and thus sanctified the Altar as an instrument upon which to effect atonement.

He ascended the Altar again, and took all the fat that is on the innards (i.e., on the small intestine), the diaphragm along with part of the liver, the two kidneys, and their fat. Moses burned them up on the Altar.

He burned the rest of the the bull – i.e., its hide, its flesh, and its waste matter – outside the camp, as GOD had commanded Moses.

The First Ram
He brought forth the ascent-offering ram, and Aaron and his sons leaned their hands forcefully upon the head of the ram.

He slaughtered it and, standing on the ground next to the Altar, Moses dashed the blood upon the northeast and southwest corners of the Altar such that the blood was considered to be encircling the Altar.

He cut up the ram into its constituent pieces, and, after again ascending the Altar, Moses burned up the head, the other pieces of the ram, and the fat on the Altar.

But before he ascended the Altar, he washed the innards and the legs in water, and only afterward did Moses burn up the entire ram on the Altar. He burned it up with the intention that it be a pleasing ascent-offering and fire-offering to GOD, as GOD had commanded Moses.

The Second Ram
He brought forth the second ram, i.e., the installation ram, and Aaron and his sons leaned their hands forcefully upon the ram’s head.

Moses slaughtered it and took some of its blood on his finger and placed it on the middle of the ridge of the antihelix of Aaron’s right ear, on the lower section of Aaron’s right thumb, and on the lower section of Aaron’s right big toe.

He brought Aaron’s sons forward, and Moses placed some of the blood on the middle of the ridge of the antihelix of their right ears, on the lower sections of their right thumbs, and on the lower sections of their right big toes. Moses then, standing on the ground, dashed the remaining blood onto the Altar at its northeast and southwest corners such that the blood was considered to be encircling the Altar.

He took the fat covering the innards (i.e., on the omasum and the reticulum), the fatty tail, all the fat that was on the innards (i.e., on the the small intestine), the diaphragm, along with part of the liver, the two kidneys together with their fat, and the right hind midleg.

He took one loaf of regular unleavened bread, one scalded loaf of unleavened “oil bread” (so called because these loaves were made using the same amount of oil as the other two types of bread combined), and one flat unleavened cake out of the basket of unleavened bread that was before God, and he placed them on top of the fats and the right hind midleg.

Then he placed it all on Aaron’s palms and on his sons’ palms, put his hands underneath theirs, and thus, together with them, he waved the fats, the right hind midleg, and the loaves, i.e., moved them forward and backward in all four directions, and then upward and downward, thus making it all into a wave-offering before GOD.

Moses took the fats, the right hind midleg, and the loaves from their hands and burned them up on the Altar along with the ascent-offering. He burned them up with the intention that they be pleasing installation-offerings and a fire-offering to GOD.

Moses took the breast of the installation ram and waved it in the same way that he waved the burnt portions, making it a wave-offering before GOD. It then belonged to Moses as his portion to eat from the installation ram, as GOD had commanded Moses.

Moses took some of the anointing oil and some of the blood that was on the Altar and mixed them together. He dashed the mixture on Aaron, on his garments, on his sons, and on his sons’ garments, and he thereby sanctified Aaron, his garments, his sons, and his sons’ garments with him.

Moses said to Aaron and to his sons, “Since the installation-offerings are sacrifices of superior holiness, cook the meat inside the Courtyard, outside the entrance to the Tent of Meeting, and eat it there, along with the bread that is in the basket of the installation-offerings, as I have commanded, saying, ‘Aaron and his sons must eat it in this location, on the day it is offered up, in order to be installed into the priesthood.’

You must burn whatever part of the meat and the bread that is left over the following morning.

Whenever the Tabernacle is erect during this week, you must not leave the entrance to the Courtyard of the Tent of Meeting, for seven consecutive days, until the end of the day that completes your installation days, i.e., the seventh day, for He will install you into the priesthood by having you undergo these rituals for seven days.

As He has done on this day, so has GOD commanded me to do to you for the next six days, as well, to atone for you for anything you may have done in the past that would be inconsistent with your priesthood.

Furthermore, when the Tabernacle is dismantled, you must remain day and night for seven days at the place where the entrance to the Courtyard of the Tent of Meeting will be re-erected, keeping GOD’s watch, in order that you not die, for thus I was commanded, i.e., that not complying with this installation ritual is a capital offense.”

Aaron and his sons did all the things that GOD had commanded them to do through Moses precisely as they were instructed.