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b-hebrew - Re: [b-hebrew] Lev 1:9 - Burnt Offering

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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 10:34:09 +0200

OOPS, of course I meant "ascent, not "accent".

Yigal Levin
----- Original Message ----- From: "Yigal Levin" <leviny1 AT mail.biu.ac.il>
To: "b-hebrew" <b-hebrew AT lists.ibiblio.org>
Sent: Friday, October 19, 2007 10:30 AM
Subject: Re: [b-hebrew] Lev 1:9 - Burnt Offering


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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