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Ritual of Consecration of Priests (Exodus 29:1-37, carried out at Leviticus 8) Continual morning and evening offerings (Exodus 29:38-42) Rules concerning the burning of incense and of hand washing (Exodus 30:7-10, and 30:19-20) Rules about the composition of anointing oil and incense (Exodus 30:22-38)
There are also instructions for daily morning and evening offerings of a lamb. PEOPLE: יהוה YHVH God - Aaron and his sons - children of Israel. PLACES: Biblical Mount Sinai. RELATED ARTICLES: Tetzaveh - Kohen - Bullock - Ram - Unleavened Bread - Oil - Ephod - Breastplate - Mitre - Crown - Sacrifice - Sin offering - Wave offering - Heave ...
Suggested endings have been located in the Book of Joshua, in Deuteronomy 34, Leviticus 16 or 9:24, in Exodus 40, or in Exodus 29:46. [ 42 ] P is responsible for the first of the two creation stories in Genesis (Genesis 1), for Adam's genealogy, part of the Flood story , the Table of Nations , and the genealogy of Shem (i.e., Abraham's ancestry ...
While the golden calf sin (Exodus 32) is recorded later than the selection of Aaron (Exodus 28), according to Rashi these chapters are out of chronological order. [ 34 ] According to Nachmanides and other Torah commentators, the decision to appoint Aaron and his sons to priestly duty was a unilateral act of God, without agreement being asked of ...
A baraita noted a difference in wording between Exodus 29:30, regarding the investiture of the High Priest, and Leviticus 16:32, regarding the qualifications for performing the Yom Kippur service. Exodus 29:29–30 says, "The holy garments of Aaron shall be for his sons after him, to be anointed in them, and to be consecrated in them.
The main subject of Tamid is the morning and evening burnt offerings (Exodus 29:38–42; Numbers 28:3–8), but it also deals with other Temple ceremonies. The tractate includes information about the Temple Service from sages who had been present at the Temple and witnessed the service.
Urim (אוּרִים ) traditionally has been taken to derive from a root meaning "lights"; these derivations are reflected in the Neqqudot of the Masoretic Text. [3] In consequence, Urim and Thummim has traditionally been translated as "lights and perfections" (by Theodotion, for example), or, by taking the phrase allegorically, as meaning "revelation and truth" or "doctrine and truth."
Like the other priestly vestments, the purpose of the sash was "for glory and for beauty" (Exodus 28:41). On the Day of Atonement the High Priest changed into special linen garments that included a sash of fine linen without any embroidery (Leviticus 16:4). These linen garments were worn only once, with new ones being made each year.