Date: Thu, 20 Mar 1997 16:10:07 +0000
Reply-To: ml@jer1.co.il
Sender: owner-tsc-all@jer1.co.il
Precedence: bulk
From: "Menachem Leibtag" <ml@jer1.co.il>
To: tsc-all@jer1.co.il
Subject: PARSHAT VAYIKRA - shiur

Note: This year's shiur on Vayikra is a modified version of last
year's shiur (that means that it includes a few new 'vortlach').
I also plan to revise last year's Purim shiur either today or
tomorrow. If you need it earlier, you can download it from the
WEBSITE. I doubt if I'll get around to a shiur on Haftara this week,
but check you mail before shabbat. It may be there.
shabbat shalom and purim samayach
menachem

***************************************************************
THE TANACH STUDY CENTER [http://www.virtual.co.il/torah/tanach]
In Memory of Rabbi Abraham Leibtag
***************************************************************

SEFER VAYIKRA - INTRODUCTION

Is Sefer Vayikra boring? Unfortunately, most students would
answer YES! Most teachers are 'saved' by Parshat Kedoshim.
In the following shiurim, we will demonstrate that learning
Sefer Vayikra can actually be quite exciting. As usual, our
approach will entail examining the Sefer's structure in order to
find its deeper meaning.

THE OVERALL STRUCTURE OF SEFER VAYIKRA
- CHRONOLOGICAL OR THEMATIC ORDER?

To better appreciate Sefer Vayikra it is important to
understand its overall structure.
When we study Chumash we encounter two basic types of
'parshiot'. They can be either:
1) NARRATIVE - i.e. the ongoing story of Chumash; or
2) COMMANDMENT - laws which God commands Bnei Yisrael

Up until Sefer Vayikra, Chumash has been 'narrative based'.
This means that each "sefer" (book) opens with a certain story
that continues throughout the sefer. Of course, each sefer also
includes many mitzvot, however, the mitzvot are usually presented
as an integral part of the ongoing narrative.
For example, Sefer Breishit begins with the story of Creation
and continues (in chronological order) with the story of the
"bchira" (choice) of Avraham Avinu etc. and his offspring. The
few mitzvot found in Sefer Breishit (e.g. 9:1-7, 32:32) are
presented as an integral part of that ongoing story.
Likewise, Sefer Shmot begins with the story of the Exodus and
the subsequent journey of Bnei Yisrael to Har Sinai. The numerous
mitzvot included in Sefer Shmot (e.g. the Dibrot, Parshat
Mishpatim, etc.) are presented as an integral part of the ongoing
narrative. Because these books are narrative-based, if a certain
parsha is not in its chronological order, it is certainly the
exception rather than the norm.

Sefer Vayikra is radically different! It is a book of MITZVOT.
It does not begin with a story that continues throughout the
sefer, rather, it is comprised of a COLLECTION OF MITZVOT
organized by TOPIC. Consequently, in our study of Sefer Vayikra
we will show how the parshiot progress in THEMATIC order, and
thus, do not necessarily follow the chronological order in which
they were originally given to Moshe Rabeinu.
[Chazal's reference to Sefer Vayikra as "Torat Kohanim" (the
laws for those who officiate in the Mikdash) reflects this
understanding.]

Despite this observation that Sefer Vayikra contains primarily
mitzvot, it is important to note that is also contains NARRATIVE.
In fact, each set of mitzvot in Sefer Vayikra is actually
introduced by a short narrative - usually a short sentence
explaining that God commanded these laws to Moshe.
For example, most mitzvot begin with the classic header:
"And God spoke to Moshe sayingÉ"
["va'y'daber Hashem el Moshe lay'mor.."]
Sometimes the "dibur" may be to Aharon as well:
"And God spoke to Moshe AND Aharon saying" (11:1, 13:1).

Sometimes, the opening phrase may even tell us WHERE these
mitzvot were given to Moshe. Two classic examples:
1) In the Ohel Moed -
"And God called to Moshe and spoke to him from the OHEL MOED
saying: speak to Bnei YisraelÉ"  Vayikra (1:1);
2) On Har Sinai -
"And God spoke to Moshe at HAR SINAI sayingÉ" (25:1).
[the first pasuk of Parshat B'har/ see also 7:37-38,
16:1,
26:46, and 27:34.]

These two examples strengthen our original assumption, for they
clearly show that order of mitzvot in Sefer Vayikra is not
necessarily chronological. [Mitzvot at HAR SINAI (25:1) were
obviously given BEFORE the OHEL MOED (1:1) was built!]
[In most parshiot in Sefer Vayikra, we are not told WHERE these
mitzvot were given to Moshe, only "God spoke to Moshe
sayingÉ". Some commentators actually explain that ALL the
mitzvot were first given on Har Sinai and then repeated from
the OHEL MOED. According to this opinion, there will always be
special significance when the Torah does tell us where a
certain mitzvah was given. (See 25:1 Rashi/Ramban/Chizkuni).
Likewise, certain parshiot in the middle of the sefer, such
as the laws of Yom Kippur (16:1/ "acharei motÉ") must have
been given to Moshe only AFTER the Mishkan was constructed.]

Further proof of our assumption is found in Parshat Tzav. Even
though Sefer Vayikra opens with a set of mitzvot that were given
to Moshe from the OHEL MOED (chapters 1->5, see 1:1), the Torah
tells us that the next set of mitzvot (chapter 6->7 /Parshat
Tzav) were given to Moshe on HAR SINAI (see 7:37-38), and thus
BEFORE the Mishkan was built. Nevertheless, Sefer Vayikra
juxtaposes these two sets of laws concerning korbanot because of
their THEMATIC connection, even though each parsha was originally
given to Moshe Rabeinu at a different time.
[Note that Ramban on 7:38 seems to disagree. Iy"h, his "shita"
will be discussed in the shiur on Parshat Tzav.]

In addition to these short 'one-line' introductory narratives,
Sefer Vayikra does contain two 'real' narratives:
(1) The story of the seven day dedication ceremony of the
Mishkan followed by the special korbanot YOM HA'SHMINI, and the
death of Nadav and Avihu on that day (8:1-10:20).
(2) The short story of the "m'kallel" who cursed God and was
hence punished by stoning (24:10-23).

Nonetheless, these narratives in Sefer Vayikra are the
EXCEPTION rather than the norm.In our shiurim, we will explain
why these narratives are included, EVEN THOUGH they actually
belong elsewhere. For example, the story of the dedication of the
Mishkan was already detailed in the last chapter of Sefer Shmot.
Hence, the story of the seven day "miluim" ceremony actually
'belongs' in Shmot 40:15, while the events of the 'eighth day'
could have been recorded after Shmot 40:34!

THE THEME OF SEFER VAYIKRA
Since the progression of Sefer Vayikra is thematic, to uncover
its theme, we must follow the logic of its progression.
Therefore, in our shiurim, we must deal with questions such as:
Why does the sefer begin with the laws of korbanot?
Why are the korbanot explained twice (Vayikra AND Tzav)?
Why does the sefer abruptly switch topics in the middle of
Acharei Mot?  [See 18:-5 / from the Mishkan to "arayot"]
Why is Parshat Kedoshim, which has little to do with korbanot,
included in Sefer Vayikra?
Why does Vayikra conclude with the laws of "shmita and yovel"?

The progression from Breishit to Shmot and then to Vayikra may
be significant. The first and primary topic of Sefer Vayikra -the
Mishkan and KORBANOT - continues from the theme of Chumash
discussed thus far. According to Sefer Breishit, God intended
that the offspring of the forefathers ("zera") will become a
great nation that will represent Him in the Promised Land
("aretz"). In Sefer Shmot, God began to fulfill His covenant with
the Avot, giving them at Har Sinai the basic laws that establish
this special nation. Towards the end of Sefer Shmot, the events
surrounding "chet ha'Egel" raised a serious question as to
whether this special relationship was possible. The return of the
SHCHINA to the newly constructed Mishkan, at the center of the
camp, indicated that this relationship could continue. Now, Sefer
Vayikra must explain the consequences of the presence of the
SHCHINA in the Mishkan.
From this perspective, Sefer Vayikra constitutes more than a
simply a technical list of various rituals which are to be
performed in the Mishkan. As we shall show, the laws of Sefer
Vayikra touch on the very nature of man's relationship with God,
at both the individual and national level.

=================

PARSHAT VAYIKRA
Why does Sefer Vayikra begin with the laws of korbanot? Recall
that Sefer Shmot concluded with the construction of the Mishkan.
Now that the 'equipment' has been set up, the 'instruction
manual' - Sefer Vayikra - will explain HOW to use it!

KORBANOT - A 'SACRIFICE' OR A 'VEHICLE'
The first topic of Sefer Vayikra is KORBANOT - the primary
activity that takes place in the Mishkan. What does the word
"korban" mean?
The popular translation of "korban" - sacrifice - can be
misleading. Today, when we use the word sacrifice, it usually
implies giving up something for nothing in return. However, when
one brings a korban, he is not just throwing away an animal. The
"shoresh" (root) of the word 'korban' is k.r.v., "karov" - to
come close. A korban brings the individual CLOSER to God. The
animal itself is simply a VEHICLE through which this process is
facilitated.
Therefore, korbanot are not merely a technical ritual, they
promote the primary PURPOSE of the Mishkan, i.e they serve to
enhance man's relationship with the God.
To better understand HOW korbanot help us achieve this purpose
it is helpful to analyze the structure of Parsha Vayikra. To do
so, we must outline of the flow of parshiot within Parshat
Vayikra.

OUTLINING THE PARSHA

Before we discuss the outline, take a minute to study it. Try
to follow it in a Tanach Koren noting how each 'parsha' in the
Parsha corresponds to a line on the outline. Note also that a '*'
in the outline marks the beginning of a new "DIBUR".

PARSHAT VAYIKRA - THE KORBAN YACHID
--------------------------------------
I. * KORBAN N'DAVA - A VOLUNTARY OFFERING (chapters 1->3)
A. Olah (the entire korban is burnt on the mizbayach)
1. "bakar" - from cattle
2. "tzon" - from sheep
3. "oa'f" - from fowl
B. Mincha (a flour offering)
1. "solet" - plain flour /with oil and "l'vonah"
2. "ma'feh tanur" - baked in the oven
3. "al machvat" - on a griddle
4. "marcheshet" - on a pan + misc. general laws
5. "bikurim" - from the first harvestÉ
C. Shlamim (a peace offering / part is eaten by the owners)
1. "bakar" - from cattle
2. "tzon" - from sheep
3. "ayz" - from goats
[Note the key phrase repeated many times in this unit:
"ishe ray'ach nichoach l'Hashem".]

II. KORBAN CHOVAH- A MANDATORY OFFERING (chaps. 4->5)
A. * CHATAT (4:1 -> 5:13)
1. FOR A GENERAL TRANSGRESSION (org. by person)
a. "par Kohen mashiach" (High Priest) - a bull
b. "par he'elem davar" (bet-din) - a bull
c. "seir Nasi" (a prince) - a male goat
d. "nefesh" (layman) a female goat or female lamb
2. FOR SPECIFIC TRANSGRESSIONS ("oleh v'yored")
A. a rich person - a female goat or lamb
B. a poor person - two birds
C. a very poor person - a plain flour offering
B. * ASHAM (5:14 -> 5:26) - animal is always an "ayil" (ram)
1. "asham me'iylot" - taking from Temple property
2. "asham ta'lu'ee" - unsure if he sinned
[Note the new "dibur" at this point/ see Further iyun.]
3. * "asham g'zeilot" - STEALING from one's neighbor

[Note the key phrase repeated numerous times in this unit:
"v'chiper alavÉ v'nislach lo".]

THE HEADERS - YACHID/ NDAVA & CHOVA
We have titled our outline - KORBAN YACHID, for it details the
various types of korbanot which an INDIVIDUAL (="yachid") can
bring. Our choice of this title is supported by the 'opening
sentence' of the Parsha: "ADAM ki yakrivÉ"- ANY PERSON who may
bring a KORBAN" (1:2).
[In contrast to the Korban Yachid, the korbanot TZIBUR (brought
by the congregation of Israel from the machatzit ha'shekel) are
not found in Parshat Vayikra, rather they are detailed in Emor
and Pinchas..]

Our outline divides Parshat Vayikra into TWO distinct sections:
A) 1:1-3:17 - N'DAVA - free will offerings:
the OLAH, MINCHA, & SHLAMIM offerings which the individual
CAN bring, should he so desire; and

B) 4:1-5:26 - CHOVA - obligatory offerings:
the CHATAT & ASHAM offerings which the individual MUST
bring, should he transgress certain mitzvot.

This distinction is supported not only by the start of a new
"dibur" in 4:1, but also by the repetition of a key phrase in the
closing verse of each 'parsha' in each section:
A) N'DAVA - "ishe rayach nichoach l'Hashem"
["an offering of fire, a pleasing odor to the Lord"
See 1:9,13,17; 2:2; 3:5,11,16]
B) CHOVA - "v'chi'per a'lav ha'KohenÉ v'nislach lo"
[the Kohen shall make expiation on his behalfÉ and he
shall be forgiven"/ See 4:26,31,35; 5:6,10,13,16,19,26]

This distinction also explains the different internal order of
each section:
A) N'DAVA - by category and then the type of animal

B) CHOVA - by the type of transgression committed
Let's explain:

NDAVA - the internal order
If an individual wishes to offer a "korban n'dava", he must
first choose the CATEGORY of korban (OLAH, MINCHA, or SHLAMIM)
and then he must choose the appropriate animal.
Should he choose an OLAH - an offering which is totally
consumed on the MIZBAYACH, then he much choose from either
cattle, sheep, or fowl.  This is then followed more specific
detail of HOW he is to bring each korban.
Should he choose a MINCHA - an offering made from flour, then
he must choose one of five different ways to bakes the flour
before offering it.
Should he choose a SHLAMIM - a peace offering which the owners
are permitted to eat the meat of the animal, then  he must choose
between either cattle, sheep, or goats.

In the KORBAN N'DAVA section, we also find several details
which explain HOW the owner must offer his korban. For example,
before offering an OLAH or SHLAMIM, the owner must perform the
act of "smicha" (see 1:4, 3:2,8,13). By doing "smicha" - leaning
his full weight on the animal - the owner conceptually transfers
his identity to the animal. He is offering the animal instead of
himself (see Ramban).
[One could suggest that this concept of the korban as a
REPLACEMENT for the owner is derived from the OLAH which
Avraham Avinu offered at the AKEYDA - a ram as an "OLAH tachat
bno" - instead of his son. See Breishit 22:13.]

This section also details the various procedures which follow
"smicha"; some which can be performed by the owner, others which
can be performed ONLY by the Kohen. Even though certain
procedures cannot be performed by the owners, Parshat Vayikra
includes them for the kohen functions as the "shaliach"
(emissary) of the owner. Ideally, the owner should bring the
korban himself. However, after the events of chet ha'egel, God
realized that it would be too 'risky' for every individual to
offer korbanot in the Mikdash. Instead, the KOHANIM and the tribe
of LEVI were chosen to work in the Mikdash (see Dvarim 10:8).

CHOVA - the internal order
In contrast to the korban N'DAVA, an individual offers a korban
CHOVA only if a certain EVENT takes place, i.e. if he commits a
transgression. Therefore, this section is organized by EVENT, for
in the EVENT of a general transgression, he MUST bring a korban
"chatat" or "asham".
The specific animal which he must bring for this CHATAT is
determined by who that person is. If the KOHEN GADOL (high
priest) sins, he brings a bull. If the NASI (the political
leader) sins, he brings a "seir" (male goat). A regular person
brings a female goat (or lamb).
The "chatat kavuah" (the fixed chatat/ 4:1-35), the first
category of "korban chova", atones for the transgression of "any
of God's mitzvot" (4:2). [Chazal explain that this includes any
sin "b'shogeg" (committed unintentionally) whose punishment would
have been "karet" had the sin been committed "b'mayzid"
(intentionally)].
In the EVENT of a more specific transgression, as detailed in
chapter 5, one MUST bring either a "chatat oleh v'yored" or an
"asham".
The korban "oleh v'yored" (5:1-13) is a very unique for the
specific korban is determined by the financial status of the
transgressor. Should he transgress one of the various cases
detailed in 5:1-4, then if he is:
a) rich - he brings a female sheep or goat
b) 'middle class' - he can bring two birds instead
c) poor - he can bring a simple flour offering.

One could suggest that the Torah offers this graduated scale
because these specific transgression (in 5:1-4) are quite common
and thus could become a heavy financial burden.
[These cases include accidently entering the Mikdash while
being "tamey" (spiritually unclean/ 5:2) and not keeping a
promise made with an oath ("shvuat bitui"/5:4). It is also
interesting to note that this korban is actually a "chatat"
(5:6,10,13) even though the act is referred to as "asham"
(5:5). This distinction is clear from the fact that this korban
is the same type of animal as the regular "chatat" - a female
goat or sheep. Note also where the new "dibur" begins (in 5:14
and not in 5:1)!]

The final cases detail when a person is required to bring a
korban ASHAM:
a) when taking from hekdesh ("asham me'ilot"/ 5:14-16)
b) when not sure if he must bring a CHATAT ("asham ta'lui")
c) when denying that he was in possession of someone else's
property ("asham g'zeilot"/ 5:20-26).
[See further iyun section for a discussion of this case.]

WHAT SHOULD BE FIRST?
Now that we have explained the logic of the internal order of
each section, we must now explain why the laws of korban N'DAVA
precede the laws of korban CHOVA. After all, one would think that
the COMPULSORY korban should precede the OPTIONAL one?
One could suggest that Parshat Vayikra begins with the "korban
ndava" for it reflects the individual's aspiration to IMPROVE his
relationship with God. Only afterward we detail the "korban
chova" which AMENDS that relationship, should it be tainted by
a sin.
Furthermore, the korban NDAVA reflects proper behavior, while
the korban CHOVA reflects our need to be constantly aware of our
actions. A korban is required for an UNINTENTIONAL sin - for the
person should have been MORE CAREFUL.

RE-ENACTING HAR SINAI
However, a more significant reason can be suggested by relating
back to the double theme in the second half of Sefer Shmot.
Recall from our previous shiurim that the Mishkan served a
double person:
A) A perpetuation of Har Sinai (emphasized by Ramban)
B) Atonement for Chet ha'egel (emphasized by Rashi)

Recall that during Ma'amad Har Sinai, when Bnei Yisrael
proclaimed "na'aseh v'nishma", they offered OLOT & SHLAMIM (see
Shmot 24:4-7). In fact, this ceremony is the FIRST time in
Chumash that we find a korban SHLAMIM! The korban SHLAMIM is
unique in the fact that part of the animal is to be eaten by the
owner. When one offers a "shlamim", it is as though he partakes
in a JOINT feast with God. (In certain aspects, it reflects an
even CLOSER relationship with God ["ahava"] than the "olah"
["yirah"].)
[A "shlamim" in Chumash is also referred to as a "zevach"
(Vayikra 3:1, see also 7:11). The word "zevach" relates to
feast, usually made when two parties join together and make a
covenant. After a covenantal agreement between two parties, a
common feast usually follows the ceremony (e.g. state dinners,
weddings etc.). For example, the feast made by Lavan and
Yaakov, after they make an COVENANT ("brit"), as a "zevach"
(see Br. 31:44-54).]

The korban OLAH is also quite special at Har Sinai. Recall the
key phrase which the Torah uses when describing the korban OLAH:
"ishe rayach nichoach l'Hashem".

This very same phrase is also used to describe the "OLAT
tamid", the daily congregational offering:
"OLAT TAMID ha'asu'ya b'HAR SINAI, l'ray'ach ni'choach ishe
l'Hashem" (Bamidbar 29:6)

Likewise in Parshat Tzaveh, when the Torah first introduces the
OLAT TAMID and summarizes the Mishkan, we find the same phrase:
"É  l'RAYACH NICHOACH ishe l'HashemÉOLAT TAMID
l'doroteichem petach OHEL MOEDÉ" (Shmot 29:41-42)

These psukim point to the thematic connection between OLAT
TAMID, RAY'ACH NI'CHOACH, and HAR SINAI.
Hence, by offering an OLAH or SHLAMIM - the powerful reminders
of Ma'amad Har Sinai, the individual shows his re-affirmation of
the covenant of "na'aseh v'nishma" - the very basis of our
relationship with God at Ma'amad Har Sinai.

A NEW START
In last week's shiur, we explained that Parshat Vayikra begins
with the FIRST "dibur" given to Moshe from the OHEL MOED. In
light of the events of Chet ha'Egel, this "dibur" now takes on
special significance. The last time that Bnei Yisrael offered
OLOT & SHLAMIM (properly, see 32:6!) was at Har Sinai. Since Chet
ha'egel, the SHCHINA was not in their midst. No korbanot could
be offered. Now that the Mishkan is finally built and the SHCHINA
has returned to the camp, God's FIRST message to Bnei Yisrael is
that they can once again offer OLOT & SHLAMIM, just as they did
at Har Sinai.
This explains why korban N'DAVA is not only the first parsha
in Parshat Vayikra, it must also be the first parsha of Sefer
Vayikra!

KORBAN CHOVA - BACK TO CHET HA'EGEL
In contrast to the 'refrain' of "ishe ray'ach nichoach"
concluding each korban N'DAVA, we noted that each korban CHOVA
concludes with the phrase "v'chi'per a'lav ha'KohenÉ v'nislach
lo". Once again, we find a parallel to the events that took place
at Har Sinai:
Recall our explanation that Aharon's actions at Chet ha'Egel
were an act of good intention which led to disastrous results.
With the SHCHINA present, any transgression, even UNINTENTIONAL,
can invoke immediate punishment (Shmot 23:20-22). Nevertheless,
God's attributes of Mercy, the essence of the "second luchot",
allow man a 'second chance' - to prove to God that he is indeed
sincere and will be 'more careful' next time.
Moshe Rabeinu, when he ascends Har Sinai to seek repentance for
Chet ha'Egel, tells the people:
"Atem CHA'TA'TEM CHA'TA'AH g'dolah u'lie ACHAPRAH b'ad
CHA'TATCHEM (Shmot 32:30, Read also 32:31-33!)

Later, when Moshe actually receives the thirteen "midot
ha'rachamim" on Har Sinai with the second "luchot" (34:-9), he
requests atonement for Chet ha'Egel:
"É v'SALACHTA l'avoneinu ul'CHA'TOTEINUÉ" (34:9)

This key phrase of the korban CHOVA - "v'chiper a'lavÉ
v'nislach lo" - may also relate to this precedent of God
forgiving Bnei Yisrael for Chet ha'Egel. The korban CHOVA serves
as a vehicle by which one can ask forgiveness for "shogeg", and
beseech God to enact his "midot ha'rachamim".

Therefore, we may conclude that the korban N'DAVA highlights
the Mishkan's function as a perpetuation of Ma'amad Har Sinai,
while the korban CHOVA highlights its function as an atonement
for Chet ha'Egel.

TEFILA K'NEGED KORBANOT
In absence of the Bet Ha'Mikdash, Chazal consider "tefila"
(prayer) as a 'substitute' for korbanot. Like korbanot, tefila
serves as a vehicle through which man can develop his
relationship with God.
As such, what we have learned about korbanot has meaning even
today. Individual tefila should embody BOTH aspects of the
"korban yachid": N'DAVA and CHOVA. Tefila should primarily
reflect one's aspiration to come closer to God. On the other
hand, if one has sinned, tefila becomes an avenue through which
one can amend the tainted relationship.
Finally, tefila, just as the korbanot of the Mishkan, should
be considered as more than just the fulfillment of personal
aspiration or obligation. Like the "midot ha'rachamim", tefila
should be considered a unique privilege for God's special nation
who accepted the Torah at Har Sinai. Being a privilege, it should
be treated as such.
-------------------------

FOR FURTHER IYUN -
A. ASHAM G'ZEILOT (a mini-shiur)
The last category, "korban asham", atones for three general
categories of specific sins.
5:14-16 accidental use of 'hekdesh'- known as "Asham me'ilot";
5:17-19 Unsure if he sinned at all - known as "Asham ta'lui";
5:20-26 Several cases for which one brings an "Asham Vadai".
Even though all three cases require the transgressor to
offer an "asham", the final parsha (5:20-26) begins with a new
"dibur"! This indicates that there is something unique about this
final group. In this group, the transgression is committed
"b'MAYZID" (intentionally) and against one's NEIGHBOR, while in
the previous cases of "asham", the sin is committed "b'SHOGEG"
(unknowingly) and against GOD.
It would be hypocritical for one who sins INTENTIONALLY
against God to bring a korban. The "korban chova" is intended for
a person who is striving to come closer to God, but has
inadvertently sinned. It teaches him to be more careful!  Why
should the Torah allow one who sins intentionally against God the
opportunity to cover his guilt? The Mishkan is an environment
where man develops spiritual perfection; not self-deception.
Why then should a korban "asham" be available for one who
sinned INTENTIONALLY?
This group, known as an "asham g'zeilot", deals with cases
when one steals from his neighbor, and swears falsely that he
didn't. Before he can offer the "asham", the transgressor must
first repay his neighbor and add a penalty.
Why should a korban be necessary at all? His neighbor was
repaid and even received a penalty. Why should God be involved?
The standard explanation is that the sin against God relates
to the fact that the transgressor lied under oath. This
undoubtedly is the primary reason, however, why is his korban an
ASHAM? All other cases of swearing falsely fall under the
category of "CHATAT oleh v'yored" (see 5:4)!
A textual parallel points to a more significant answer.
The parsha "asham g'zeilot" opens as follows:
"Adam KI TI'MOL MA'AL b'HASHEM- v'kichesh b'AMITOÉ" (5:21).
This pasuk defines the transgression against one's NEIGHBOR as
"me'ilah b'HASHEM" [taking away something that belongs to God]!
This very same phrase was used when describing the first case -
"asham me'ilot", i.e. when a person unintentionally steals from
"hekdesh" (Temple property / see 5:14-16):
"Nefesh KI TI'MOL MA'AL b'HASHEM - v'chata b'shgagaÉ"

This textual parallel thematically equates these two types of
"asham": unintentionally stealing from "hekdesh"; and
intentionally stealing from your neighbor. [Note that both
require the return of the principal and "chomesh"].
The Torah treats stealing from a fellow man with stealing from
God! From this parallel, the Torah teaches us that unethical
behavior towards one's neighbor taints one's relationship with
God.

B. Even though "korban mincha" is not mentioned at Har Sinai, it
could be considered as subcategory of "olah" for the poor person
who can not afford to bring an animal. Note that the "olat oa'f"
is connected to "korban mincha" by a 'parsha stumah'. The "olat
oa'f" is also for one who can not afford to offer a sheep.

C. The two basic levels of "kedushat korban" explain why the
"olah" precedes the "shlamim". The greater the portion offered,
the higher the level of "kedusha":
1) Kodshei Kodshim - the highest level of "kedusha":
OLAH: cattle, sheep, and fowl
The entire "korban olah" is burnt on the MIZBAYACH.

MINCHA: the five various ways to present the fine flour.
The "kmitzah" (a handful) is burnt on the MIZBAYACH;
The "noteret" (what is left over) is eaten by the KOHEN.
2) Kodshim Kalim - a lower level "kedusha"
SHLAMIM: cattle, sheep, and goats.
The fat surrounding the inner organs go on the MIZBAYACH.
The "chazeh v'shok" (breast and thigh) go to the KOHEN.
The remainder of the meat can be eaten by the OWNER.

D. It is difficult to pinpoint the precise difference between the
nature of the sin that requires a "chatat" and that of the sin
which requires an "asham".  It seems that "asham" causes a person
to be more aware of his surrounding and actions.  For example,
if one is not sure whether or not he sinned, his korban ("asham
ta'lu'i) is more expensive than had he known precisely what his
sin was! The Torah requires one to be constantly aware of his
actions.


Menachem Leibtag ml@virtual.co.il
POB 265
Alon Shevut, Gush Etzion 90433
ISRAEL
tel : 972-2-993-1650