This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes Mynhk trwt, "the law of the priests" ; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called leuitikon, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11.
It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mt 8:4 compared with Le 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded.
The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Ex 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Nu 1:1 compared with Le 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Le 8:1 to which agrees the Targum of Jonathan on Le 1:1."
when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''and to the same purpose the Jerusalem Targum.
It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.
T. Bab. Sanhedrin, fol. 103. 2.INTRODUCTION TO LEVITICUS 1This chapter contains certain laws and rules concerning sacrifices, particularly burnt offerings, which were delivered by the Lord to Moses, Le 1:1 what those offerings should be of, Le 1:3 what rules should be observed, what actions should be done, first by the persons that brought them, Le 1:3 and then by the priest that offered them, with respect to the burnt offering of the herd, Le 1:5 and to the burnt offering of the sheep and goats, Le 1:11 and to the burnt offering of fowls, Le 1:15 all which, when offered aright, were of a sweet savour to the Lord, Le 1:9.
Ver. 1. And the Lord called unto Moses,.... Or "met him", as the phrase is rendered in Nu 23:4. The word arqyw, translated "called", the last letter of it is written in a very small character, to show, as the Jews say, that he met him accidentally, and unawares to Moses: other mysteries they observe in it, as that it respects the modesty of Moses, who lessened himself, and got out of the way, that he might not have the government laid upon him, and therefore the Lord called him; or to denote the wonderful condescension of the Lord, whose throne is in heaven, and yet vouchsafed to dwell in the tabernacle, out of which he called to Moses, and from Mount Sinai, and out of the cloud .
The word "Lord" is not in this clause, but the following, from whence it is supplied by our translators, as it is in the Syriac version, and as the word "God" is in the Arabic version; the two Targums of Jonathan and Jerusalem paraphrase it,"the Word of the Lord called to Moses,''by an articulate voice, though it may be it was a still small one; and which some think is the reason of the smallness of the letter before mentioned; and Aben Ezra says that Moses heard it, but all Israel did not hear:and spoke unto him out of the tabernacle of the congregation; from off the mercy seat, between the cherubim over the ark, where the glory of the Lord, or the divine Shechinah and Majesty took up its residence, and from whence the Lord promised to commune with Moses, Ex 25:22:saying; what follows concerning sacrifices; which shows, that these were not human inventions, but of divine institution, and by the appointment of God.
Vid. Buxtorf. Tiberias, c. 15. p. 39. R. Abraham Seba, Tzeror Hammor, fol. 92. 1.