altar possessed a similar goal of purging. In critical analysis Scholars who follow the Documentary Hypothesis attribute the parashah to the Priestly source who wrote in the 6th or 5th century BCE. Commandments According to the Sefer ha-Chinuch, there are 9 positive and 9 negative commandments in the parashah: To remove the ashes from the altar every day To light a fire on the altar every day Not to extinguish this fire The priests must eat the remains of the meal offerings. Not to bake a meal offering as leavened bread The High Priest must bring a meal offering every day. Not to eat the meal offering of the High Priest To carry out the procedure of the sin offering Not to eat the meat of the inner sin offering To carry out the procedure of the guilt offering To follow the procedure of the peace offering Not to allow any of the thanksgiving offering to remain until the morning To burn the leftover korbanot Not to eat from korbanot offered with improper intentions Not to eat from korbanot that became impure To burn all impure korbanot Not to eat fat that can be used for korbanot, (chelev) Not to eat blood In the liturgy Many Jews read excerpts from and allusions to the instructions in the parashah as part of the readings on the offerings after the Sabbath morning blessings. Specifically, Jews read the instructions for the taking of the ashes in read the instructions for the offerings in and allude to the thanksgiving offerings of The prohibition in of eating of sacrificial meat by anyone ritually contaminated provides an application of the eighth of the Thirteen Rules for interpreting the Torah in the Baraita of Rabbi Ishmael that many Jews read as part of the readings before the Pesukei d'Zimrah prayer service. The rule provides that an item included in a generalization that is then singled out to teach something is singled out not to teach only about that particular item but about the generalization in its entirety. prohibits the eating of sacrificial meat by anyone ritually contaminated, and then singles out the peace offering and states that a contaminated person who eats the peace offering is subject to excision (, kareit). Applying the eighth rule teaches that the punishment of excision applies to a contaminated person who eats any of the offerings. The role of Moses as