Frequently Asked Questions
Q: What does Leviticus 1:7 mean?
A: Leviticus 1:7 describes the process of preparing the altar for sacrifices in the Mishkan (Tabernacle) and later the Beit HaMikdash (Temple). The sons of Aharon, the Kohanim (priests), were commanded to place fire on the altar and arrange wood upon it. This was the first step in offering the korban olah (burnt offering), which was completely consumed by the fire as an offering to Hashem. Rashi explains that this verse teaches that the fire had to be intentionally placed by the Kohanim, not just left over from previous offerings.
Q: Why was it important for the Kohanim to place the fire on the altar?
A: The Kohanim placing the fire on the altar was crucial because it demonstrated human participation in the divine service. While a heavenly fire would later descend (as seen in Leviticus 9:24), the Kohanim had to initiate the process. The Rambam (Hilchot Ma'aseh HaKorbanot 2:1) explains that this teaches the principle of 'hishtadlut' - making human effort even when we expect divine assistance. The Talmud (Yoma 21b) also notes that this fire had special significance as it was kindled according to Hashem's command.
Q: What practical lesson can we learn from Leviticus 1:7 today?
A: Even though we don't have the Beit HaMikdash today, this verse teaches us about preparation and intentionality in serving Hashem. Just as the Kohanim carefully prepared the altar, we must prepare ourselves properly for prayer and mitzvot. The Midrash (Vayikra Rabbah 7:5) compares the wood arrangement to proper Torah study - just as wood must be arranged properly to burn well, Torah must be studied systematically. This verse also reminds us that spiritual growth requires both divine help and our active participation.
Q: Why does the verse specify 'the sons of Aharon' performing this service?
A: The Torah specifies 'the sons of Aharon' to teach that only the Kohanim (descendants of Aharon) were permitted to perform this sacred service in the Mishkan and Beit HaMikdash. The Talmud (Zevachim 17b) derives from this that non-Kohanim who perform certain Temple services violate a prohibition. Rashi notes that this emphasizes the special role of the Kohanim as intermediaries between the Jewish people and Hashem in the sacrificial service. This distinction continues today in certain priestly roles and blessings.
Q: What is the significance of the wood arrangement mentioned in this verse?
A: The careful arrangement of wood on the altar teaches about the importance of order and beauty in divine service. The Mishnah (Tamid 2:3) describes how the wood was arranged in specific patterns to ensure proper burning. The Talmud (Yoma 27a) explains that this mitzvah had to be performed daily, showing that maintaining the means of serving Hashem is itself a sacred act. The wood arrangement also symbolizes how we should structure our lives - with care, intention, and attention to detail in our spiritual growth.
The Role of the Kohanim in the Fire Offering
The verse (Vayikra 1:7) describes the duty of Bnei Aharon (the sons of Aharon) to place fire on the altar and arrange wood upon it. According to Rashi, this emphasizes that the fire must be initiated by human hands, even though a heavenly fire later descends (as seen in Vayikra 9:24). This teaches that human effort (hishtadlut) is required in divine service, despite Hashem's miracles.
The Significance of the Wood Arrangement
The phrase "וְעָרְכוּ עֵצִים" ("and lay the wood in order") is interpreted by Rambam (Hilchot Ma'aseh HaKorbanot 2:4) as requiring a specific, orderly arrangement to ensure proper combustion. The Talmud (Yoma 26b) elaborates that the wood was arranged in a crisscross pattern to maximize airflow, demonstrating the importance of precision in avodat Hashem (divine service).
Spiritual Lessons from the Fire
Halachic Implications
The Sefer HaChinuch (Mitzvah 132) derives from this verse the obligation for Kohanim to maintain the altar's fire continuously. This reflects the eternal covenant between Hashem and the Jewish people, as fire symbolizes both purity (through sacrifices) and the enduring light of the Torah.