Ve’zot torat zevach hashelamim asher yakriv laAdonai. Im al todah yakrivennu, ve’hikriv al zevach hatodah challot matzot belulot bashemen, u’rekikei matzot meshuchim bashemen, ve’solet murbeket challot belulot bashemen. Al challot lechem chametz yakriv korbano al zevach todat shelamav. Ve’hikriv mimennu echad mikol korban terumah laAdonai—lakohen hazorek et dam hashelamim lo yihyeh. U’vesar zevach todat shelamav beyom korbano ye’achel—lo yanni’ach mimennu ad boker. Ve’im neder o nedavah zevach korbano, beyom hakrivo et zivcho ye’achel, u’mimmacharat ve’hanotar mimennu ye’achel. Ve’hanotar mi’besar hazevach bayom hashelishi ba’esh yissaref. Ve’im he’achel ye’achel mi’besar zevach shelamav bayom hashelishi, lo yeratzeh—hamakriv oto lo yechashav lo; piggul yihyeh, ve’hanefesh ha’ochelet mimennu avonah tissa. Ve’habasar asher yiga bechol tame lo ye’achel—ba’esh yissaref, ve’habasar kol tahor yochal basar. Ve’hanefesh asher tochal basar mi’zevach hashelamim asher laAdonai, ve’tum’ato alav, ve’nichretah hanefesh hahi me’ameha. Ve’nefesh ki tiga bechol tame, be’tumat adam o vi’vehemah teme’ah o ve’chol sheketz tame, ve’achal mibesar zevach hashelamim asher laAdonai—ve’nichretah hanefesh hahi me’ameha. Vayedabber Adonai el Moshe lemor. Dabber el Benei Yisrael lemor: kol chelev shor ve’kesev va’ez lo tochelu. Ve’chelev neveilah ve’chelev tereifah ye’aseh lechol melachah, ve’achol lo tochelu. Ki kol ochel chelev min habehemah asher yakriv mimennah isheh laAdonai—ve’nichretah hanefesh ha’ochelet me’ameha. Ve’chol dam lo tochelu bechol moshvoteichem la’of vela’behemah. Kol nefesh asher tochal kol dam—ve’nichretah hanefesh hahi me’ameha. Vayedabber Adonai el Moshe lemor. Dabber el Benei Yisrael lemor: hamakriv et zevach shelamav laAdonai, yavi et korbano laAdonai mi’zevach shelamav. Yadav teviennah et ishei Adonai—et hachelev al hechazeh yeviennu, et hechazeh lehanif oto tenufah lifnei Adonai. Ve’hiktir hakohen et hachelev hamizbechah, ve’hayah hechazeh le’Aharon u’levanav. Ve’et shok hayamin tittenu terumah lakohen mi’zivchei shalmeichem. Hamakriv et dam hashelamim ve’et hachelev mi’Benei Aharon—lo tiheyeh shok hayamin lemanah. Ki et chazeh hatenufah ve’et shok haterumah lakachti me’et Benei Yisrael mi’zivchei shalmeichem, va’etten otam le’Aharon hakohen u’lebanav lechok olam me’et Benei Yisrael. Zot mishchat Aharon u’mishchat banav me’ishei Adonai, beyom hakriv otam lechahen laAdonai. Asher tzivah Adonai latet lahem beyom mashcho otam me’et Benei Yisrael—chukkat olam le’dorotam. Zot hatorah la’olah, laminchah ve’lachatat vela’asham vela’milu’im u’lezavach hashelamim. Asher tzivah Adonai et Moshe behar Sinai, beyom tzavoto et Benei Yisrael lehakriv et korbenehem laAdonai, bamidbar Sinai.
The Thanksgiving Offering, Fat, Blood, and the Priest’s Portion – Sacrifice as a Model for Gratitude, Precision, and Holiness
This aliyah opens with one of the loftiest and most moving forms of sacrifice — the Zevach Todah, the Thanksgiving Offering.
When a person wishes to express thanks to God — whether for deliverance from danger, illness, imprisonment, or a long journey — they bring this offering. But it’s not just meat — it also includes special breads:
Matzot mixed with oil, anointed wafers, and even leavened loaves made of fine flour — a rare exception in the Temple, where most offerings are unleavened.
🍞 What does this mean?
The Kli Yakar explains: Matzah represents humility, while leavened bread symbolizes pride — and is usually forbidden.
But here, in gratitude — when a person realizes they have nothing of their own and are completely dependent on God’s mercy — even chametz may be offered.
Because it’s not personal arrogance — it’s the joy of thankfulness.
But such joy — must be shared.
This offering must be eaten on the same day — none may be left until morning. Why?
So that the person invites friends, family, and the needy — that all may eat and give thanks together.
True gratitude is communal.
⚖️ But there’s also a side of caution:
The Torah warns that anyone who eats this offering on the third day — is cut off.
If someone eats it while impure — their soul is cut off!
If the offering touches something impure — it becomes forbidden.
💬 This is not just ritual stringency — it’s a profound message:
In sacrifices — and in life — not everything is permitted just because it “seems meaningful” or “feels spiritual.”
Even acts of holiness — like gratitude — must be done at the right time, in the right way, with the right purity.
🤝 Cohanim and the People – A Living Partnership
The Torah continues by describing the portions given to the priests: the breast, the right thigh — these are their eternal portion.
The kohen receives not charity — but a rightful share, because of his role in sacred service.
This links the priests and the people — not as separate classes, but as partners in responsibility.
As Rashi says:
“The one who offers the blood and fat — he shall receive the thigh…”
Meaning, the true partner — the one who gives of themselves — receives not only reward, but becomes part of the spiritual life of the entire nation.
💡 A life takeaway:
One who is saved from danger — must give thanks.
But not only with words — with actions, with bread, with sharing, with involvement.
Gratitude is a verb — not just a feeling.
And even if you’re not offering an actual sacrifice today — you can still ask yourself:
🟡 What am I thankful for today?
🟡 Who am I sharing my gratitude with?
🟡 Am I expressing it on time, or forgetting to appreciate?
The Conclusion of the Sacrificial Laws
At the end of the aliyah, the Torah declares:
“This is the law of the burnt offering, the meal offering, the sin offering, and the guilt offering…”
The system of korbanot is sealed as a complete body of knowledge — not just a set of rituals, but a living Torah.
Because sacrifices, beyond their outer form, are an inner teaching — of emotion, connection, gratitude, repair, precision, and sanctity.
✨ Final message:
When you learn to give thanks — you merit peace.
When you learn to be precise — you merit inner calm.
When you choose to share — you create expanding circles of goodness around you.
