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Exodus 29:25 - Priestly offering ascends heavenward.

Exodus 29:25 - שמות 29:25

Hebrew Text

וְלָקַחְתָּ אֹתָם מִיָּדָם וְהִקְטַרְתָּ הַמִּזְבֵּחָה עַל־הָעֹלָה לְרֵיחַ נִיחוֹחַ לִפְנֵי יְהוָה אִשֶּׁה הוּא לַיהוָה׃

English Translation

And thou shalt receive them of their hands, and burn them upon the altar for a burnt offering, for a sweet savour before the Lord: it is an offering made by fire to the Lord.

Transliteration

Velakachta otam miyadam vehiktafta hamizbe'cha al-ha'ola lere'ach nicho'ach lifnei Adonai ishe hu la'Adonai.

Hebrew Leining Text

וְלָקַחְתָּ֤ אֹתָם֙ מִיָּדָ֔ם וְהִקְטַרְתָּ֥ הַמִּזְבֵּ֖חָה עַל־הָעֹלָ֑ה לְרֵ֤יחַ נִיח֙וֹחַ֙ לִפְנֵ֣י יְהֹוָ֔ה אִשֶּׁ֥ה ה֖וּא לַיהֹוָֽה׃
וְלָקַחְתָּ֤ אֹתָם֙ מִיָּדָ֔ם וְהִקְטַרְתָּ֥ הַמִּזְבֵּ֖חָה עַל־הָעֹלָ֑ה לְרֵ֤יחַ נִיח֙וֹחַ֙ לִפְנֵ֣י יְהֹוָ֔ה אִשֶּׁ֥ה ה֖וּא לַיהֹוָֽה׃

🎵 Listen to leining

Parasha Commentary

Context in the Torah

This verse (Exodus 29:25) appears in the context of the consecration of the Kohanim (priests) for service in the Mishkan (Tabernacle). It describes the procedure for offering the ram of ordination (eil hamilu'im), which was part of the seven-day inauguration process for Aharon and his sons.

Rashi's Explanation

Rashi explains that "וְלָקַחְתָּ אֹתָם מִיָּדָם" ("And thou shalt receive them of their hands") refers to Moshe receiving certain parts of the sacrifice (the fat, kidneys, and lobe of the liver) from the hands of Aharon and his sons. This act symbolized the transfer of priestly authority from Moshe (who served as the initial "Kohen") to Aharon and his descendants.

The Nature of the Offering

The verse describes this as "אִשֶּׁה הוּא לַיהוָה" ("an offering made by fire to the Lord"). The Rambam (Hilchot Ma'aseh HaKorbanot 1:4) explains that isheh offerings are those completely consumed by the altar fire, as opposed to other sacrifices where parts are eaten by the Kohanim or owners.

The Concept of "Reiach Nichoach"

The phrase "לְרֵיחַ נִיחוֹחַ" ("for a sweet savour") appears frequently in connection with sacrifices. The Talmud (Menachot 110a) teaches that this expression indicates the satisfaction Hashem derives from Jews fulfilling His commandments, regardless of whether there is an actual physical aroma.

  • The Sforno notes that the "sweet savour" represents the complete devotion of the offerer to Hashem's will.
  • The Ramban explains that the burning of the sacrifice symbolizes the sublimation of physical matter into spiritual energy.

Halachic Significance

The Mechilta derives from this verse that certain sacrifices require semichah (leaning one's hands on the animal), as implied by the phrase "from their hands." This became a standard requirement for many korbanot.

Symbolic Meaning

The Midrash Tanchuma (Tzav 14) sees in this verse an allusion to the idea that proper sacrificial service requires both the participation of the Kohanim ("from their hands") and the divine acceptance ("before the Lord"). This reflects the partnership between human and divine in the sacrificial system.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Zevachim 46a
The verse is referenced in the discussion about the laws of sacrifices, specifically regarding the burning of offerings on the altar and the requirement for them to be a sweet savor before the Lord.
📖 Menachot 110a
This verse is cited in the context of discussing the various types of offerings and their significance, emphasizing the importance of the burnt offering as an offering made by fire to the Lord.

Frequently Asked Questions

Q: What does 'a sweet savour before the Lord' mean in Exodus 29:25?
A: The phrase 'a sweet savour before the Lord' refers to the pleasing nature of the korban (offering) when it is brought with proper intent. Rashi explains that this expression signifies that the offering is acceptable and favorable to Hashem when performed according to His commandments. The 'sweet savour' is not about the physical smell, but about the spiritual satisfaction when Jews fulfill His will.
Q: Why were offerings burned on the altar in the Torah?
A: Offerings were burned on the mizbe'ach (altar) as a way to serve Hashem and atone for sins. The Rambam teaches in Moreh Nevuchim that korbanot (offerings) were a means to draw closer to Hashem by dedicating something of value. The act of burning the offering symbolizes complete devotion, as the item is entirely given over to Hashem with no personal benefit remaining.
Q: What can we learn today from the concept of offerings in Exodus 29:25?
A: Although we no longer bring physical korbanot (offerings) without the Beit Hamikdash (Temple), the Talmud (Menachot 110a) teaches that prayer and Torah study serve as substitutes. The verse reminds us that our actions should be done with pure intent, as if offering ourselves to Hashem. Today, we strive to serve Him through mitzvot, tefillah (prayer), and acts of kindness with the same devotion as the korbanot.
Q: What is the significance of the priests receiving the offerings 'from their hands' in this verse?
A: The phrase 'from their hands' emphasizes the active participation of both the kohanim (priests) and the people bringing the offering. Rashi notes that this shows cooperation in divine service—the owners give willingly, and the kohanim perform the sacred duties. This teaches the importance of unity and shared responsibility in serving Hashem.
Q: How does the Torah describe a fire-offering ('isheh') to Hashem?
A: An 'isheh' (fire-offering) is a type of korban completely burned on the mizbe'ach, symbolizing total dedication to Hashem. The Talmud (Zevachim) explains that the term 'isheh' comes from the word 'aish' (fire), representing the fiery passion one should have in serving Hashem. This verse highlights that such offerings are exclusively for divine worship, not for human consumption.