CONGREGATION MELECH YISRAEL OF TORONTO

So how do you make flour? In fact how do you make the type of fine flour HaShem is requiring here for the Minchah? Well it is crushed and re-crushed until it is extremely fine and of the purest quality. So it became obvious to me, since our passage in Vayikra 6.14 ends with the words, ‘… as the memorial of it, to HaSHEM,’ that the fine flour represented the body of Mashiach (Messiah) crushed for us, the oil represented the work of the Ruach HaKodesh performed through Him and the frankincense represented His death which pleased HaShem because it draws those who believe back to Him.

So the Minchah offering was a memorial offering, a type of thank-you offering for Mashiach and what, in this case would accomplish for us. This also explains why Aharon and his sons were to eat a portion of the flour, but without leaven (yeast), leaven as we know represents sin and Yeshua HaMashiach was without sin. They ate it as a memorial.

Vayikra {7:1} This is The Torah of the asham (trespass) korban: it is most kadosh. {7:2} In the place where they kill the olah (burnt) korban shall they kill the asham; and the blood of it shall he sprinkle on the mitzbeach round about.

In this korban, as with all the other animal korbanot, the blood of the animal being offered had to be sprinkled on the mitzbeach. This reminded me of the Pesach (Pasover) lamb where its blood, after slaughter, had to be applied to the doorpost of the house. Had the blood been left in the bowl it would have been insufficient for salvation from the work angel of death.  Likewise had the blood of the asham not been sprinkled on the mitzbeach which represents Yeshua HaMashiach, it would have been insufficient for atonement from sin. In both cases the blood had to be applied in order for the work of salvation to be effective. This also points to Yeshua’s work in us today. In order for the blood He shed on that Roman execution stake two thousand years ago to be effective in our lives it must be applied. If Mashiach’s blood is not applied, through verbally confessing Him as your Mashiach and believing in your heart that He died and shed His blood for you, then His blood is ineffective in your life, (Romin [Romans] 10.9). It would be like keeping the blood in the bowl on Pesach and not applying it to the doorposts.  

Vayikra {7:15} The flesh of the korban of his Shalamin (Peace) korban for thanksgiving shall be eaten on the day of his offering; he shall not leave any of it until the morning. {7:16} But if the korban of his offering be for a vow, or a freewill-offering, it shall be eaten on the day that he offers his sacrifice; and on the next day that which remains of it shall be eaten: {7:17} but that which remains of the flesh of the sacrifice on the third day shall be burnt with fire.

The Shalamim korban was a Peace offering. It was brought for the purpose of seeking peace in the world, peace in a family and peace with HaShem. It was the only korban that was eaten by the offerer, his family, friends and neighbours. However, in this verse we are told that under certain circumstances the shalamim could be eaten on the first and second day but not to be eaten on the third day. I believe that while the korban had strictly peace as its intended purpose, the offerer and his party could eat it on the same day it was offered, however once the Shalamim korban took on a different purpose other than peace, its status changed. If the shalamim became a freewill or vow korban, it now took on a different meaning and even though it could be eaten over a period of two days it could not be eaten on the third day. In fact had it been eaten by the offerer and his party on the third day HaShem made this very harsh decree: 

Vayikra {7:17} but that which remains of the flesh of the sacrifice on the third day shall be burnt with fire. {7:18} If any of the flesh of the sacrifice of his Shaamim be eaten on the third day, it shall not be accepted, neither shall it be imputed to him who offers it: it shall be an abomination, and the nefesh (soul) who eats of it shall bear his iniquity.

It should be noted again that this was the only korban that could be eaten by laity, all other eating of korbanot was reserved strictly for the Levites and the Cohanim (Priests). This exception only applied if the offerer was bringing his korban as a peace offering however as soon as that peace offering was for the purpose of fulfilling a vow or it became a freewill offering it could still be eaten but only over a period of two days not on the third day.

Shalamim korbanot were for the purpose of partying before HaShem with friends and family (Devarim [Deuteronomy] 14.26-29), but once that korban became a vow or freewill offering it took upon itself a different meaning one associated with a different purpose.

This restriction by HaShem reminded me of two Scriptures, one in the Tanach (Hebrew Scriptures) and one in the Brit Chadasha:

Hoshea (Hosea) {6.2} After two days will He revive us: in the third day He will raise us up, and we shall live in his sight.

Yochanan {2.19} Yeshua answered and said unto them, Destroy this temple, and in three days I will raise it up.

From these we can see that two days are associated with redemption, however the third day is associated with resurrection. The shalamim korban, I believe, once it became and took on the aspects of a vow or freewill offering became a type of Yeshua HaMashiach and no longer just a peace offering. Thus the fist two days would have represented the days Yeshua HaMashiach performed His redemptive work in the belly of the earth, while the third day would have represented His day of resurrection. Thus it would have been an abomination to HaShem if any remained and was eaten on the third day because the redemptive work of Mashiach had been completed. Eating a shalamim korban which took on these new aspects therefore became associated with Yeshua’s death while the third day became associated with His resurrection.

"ואם אתה מודה בפיך שישוע הוא האדון
ומאמין בלבבך שאלוהים הקים
אותו מן המתים- תיוושע."

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Baruch HaShem
Rabbi Jack (Ya'acov) Farber