"The Children of Israel are still in the desert and still receiving detailed instructions from YHWH, about how to create conditions for YHWH and His human family to live together in harmony and connection. At the end of Exodus, He explained how to build His portable dwelling place. Now he explains ‘sacrifice’, which is also translateable as ‘offerings’. We see again how the ‘ordinary’ person is supposed to approach YHWH himself (unclear but unlikely if women were included here) and make the ‘offering’, including performing the actual slaughter of the animal. Priests again are simply helpers. This chapter reveals intense beauty and poetry around the ‘krv’ root, or ‘near’ as a verb, repeating ‘lehakriv’ or variants six or seven times, showing that an ‘offering’ ‘nears you’ to YHWH. ‘Krv’ is ALSO the root of the word translated as ‘sacrifice’, ‘korban’! So this chapter shows that offerings - tendentiously translated later as ‘sacrifices’ — are really for us - not YHWH - to help us ‘near’ to Him. They are not guilt gestures or punishments or bribes. We also discuss the literal translation or ‘reiach nichoach l’YHWH’ — poorly translated often as ‘a sweet savor to the Lord’ or ‘a pleasant odor’. ‘Reiach’ can also mean ‘spirit’ or ‘wind’ and is the same root as what would be later translated in the New Testament as ‘Holy Spirit’ or ‘Holy Ghost’. So it’s better for us to understand our ‘offerings’ (not really ‘sacrifices’) put through fire as ‘bread/food fire’, as bringing ‘peace/s’ (plural) for both parties in the relationship with YHWH, and offering a ‘pleasing spirit’ to YHWH. As we see over and over, YHWH isn’t after our sheep and goats; He is after our voluntary love and ‘karov’-ness - closeness, with ‘closeness-ing’ or ‘nearing’ to Him being a verb that is not frozen in time like, ‘we are close’, but rather one that extends continually in time; that is to say, these two chapters show that we can always be ‘nearing’ more to YHWH continually."
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