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  • From: Yigal Levin <leviny1 AT mail.biu.ac.il>
  • To: b-hebrew <b-hebrew AT lists.ibiblio.org>
  • Subject: Re: [b-hebrew] Lev 1:9 - Burnt Offering
  • Date: Fri, 19 Oct 2007 10:30:46 +0200

Dear Bruce,

Before anyone jumps on you, let me remind us all that whether Jesus was or was not Son of God is off limits for discussion on this list, which deals with the Hebrew Bible (or Old Testament to Christians). Of course, this does not mean that anyone on this list is denied the right to believe that he was, just that it is not a topic for discussion.

As to your question about the Hebrew word (Olah, which is often translated "burnt offering", that is a very legitimate question, and yes, you are correct - (Olah in Hebrew means "accent" or "something that goes up". Whether the term derives from the rising smoke, or from that fact that the sacrifice "goes up" to God in a more figurative sense is not clear. Probably a little of both.

And yes, the image of Jesus being a sacrifice which "accends" to God was probably influenced by the way in which animal sacrifices were seen by the Jews who were Jesus' early followers - remember, this image was formed while the Jewish Second Temple was still standing and sacrifices were still being offered.

BTW, the idea that a holy man "accends" to God after his earthly death is not uniquly Christian. It is also a cornerstone of Kabbalah, or Jewish mysticism. The recently-published vol. 4 of the journal "Moreshet Israel" features an article by Sheli Goldberg: "'Ascent after Ascent' - The Soul of the Zaddik after Death According to the Lubavitcher Rebbes". The journal is in Hebrew, but there is an English abstract:

This article shows the processes of change and ascendance that the Zaddik's soul undergoes from the time of its 'histalkut' (passing away from the world of matter) until its return to its source in the higher worlds, as reflected in the teachings of the Chabad/Lubavitch leaders, especially those of the seventh leader, Rabbi Menachem Mendel Shneurson.

In the Chabad philosophy, 'histalkut' is defined as 'ascendance' or 'going up', based on the perception of the soul as immortal, and by no means subject to extinction. The end of the soul's role in its physical existence is perceived as the end of one chapter and the beginning of another, in which the process of ascendance of the Zaddik's soul is dynamic. This process is described in Chabad literature through a variety of terms and metaphors, such as 'Ilui Ahar Ilui' (ascent after ascent), 'Meolam Leolam' (from world to world), 'Midarga Ledarga' (from level to level), 'Derech Ha'amud' (through the pillar), 'Gan Eden Hatachton' (lower paradise), 'Gan Eden Ha'elyon' (upper paradise), 'Ta'anug' (spiritual pleasure) etc.

The Zaddik's soul aspires to return to its upper source, and after its 'histalkut', experiences an active stage of ascendance: 'Rum Hamaalot' (uppermost level). This is a dialectic process whose aim is the achievement of 'Ziv Hashechina' (uppermost pleasure) and 'Razin Deoreita' (Torah's inner secrets).

The ascendance process is complex since it is both individualistic and unified, finite and infinite. In other words, the structure of the ascendance is unified, and every Zaddik's soul passes through lower paradise, through the purification in Dinur River to upper paradise and its many stages.

More than any of his predecessors, the seventh Rebbe, the Ramam, emphasized the establishment of the presence of the 'Shechina' in the lower world as the main duty of the seventh generation. This is the generation, defined as 'the last for exile and first for redemption', which is to prepare the world for the coming of the Messiah.

The uniqueness of the seventh generation, which is attached to its Rebbe's soul in the upper world, finds its expression in the idea that the bringing of redemption is not the task of unique people as has been believed throughout all generations. This is now considered the task of the whole generation. This shows the importance of every person's deeds in the Jewish nation.







Yigal Levin




----- Original Message ----- From: "Bruce Prince" <bruceprince AT bigpond.com>
To: "b-Hebrew List" <b-hebrew AT lists.ibiblio.org>
Sent: Friday, October 19, 2007 9:53 AM
Subject: [b-hebrew] Lev 1:9 - Burnt Offering


Dear Folks

I was recently interested to read that "burnt offering" (Heb:'olah) has more
an implication of ascent rather than a sacrifice that is simplyburnt/roasted
over flame.

This is supported, among other things, by the smoke, which ascends, and
meets the approval of God. Also, as the sin offering pointed to the ultimate
sacrifice of the Son of God, it can perhaps be seen that the act wasn't
completed until he had ascended to God the Father.

I'm wondering if you, who are Hebrew linguists, could comment on this
please?

Cheers

Bruce Prince
Australia


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