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Leviticus 7:7 - One law for both offerings.

Leviticus 7:7 - ויקרא 7:7

Hebrew Text

כַּחַטָּאת כָּאָשָׁם תּוֹרָה אַחַת לָהֶם הַכֹּהֵן אֲשֶׁר יְכַפֶּר־בּוֹ לוֹ יִהְיֶה׃

English Translation

As the sin offering is, so is the guilt offering: there is one Tora for them: the priest that makes atonement therewith shall have it.

Transliteration

Kachatat ka'asham torah achat lahem hakohen asher yechaper-bo lo yihyeh.

Hebrew Leining Text

כַּֽחַטָּאת֙ כָּֽאָשָׁ֔ם תּוֹרָ֥ה אַחַ֖ת לָהֶ֑ם הַכֹּהֵ֛ן אֲשֶׁ֥ר יְכַפֶּר־בּ֖וֹ ל֥וֹ יִהְיֶֽה׃
כַּֽחַטָּאת֙ כָּֽאָשָׁ֔ם תּוֹרָ֥ה אַחַ֖ת לָהֶ֑ם הַכֹּהֵ֛ן אֲשֶׁ֥ר יְכַפֶּר־בּ֖וֹ ל֥וֹ יִהְיֶֽה׃

🎵 Listen to leining

Parasha Commentary

Verse Context (Vayikra 7:7)

The verse appears in the context of discussing the laws of the chatat (sin offering) and asham (guilt offering), detailing the priestly responsibilities and entitlements regarding these sacrifices. The Torah emphasizes that the same set of laws applies to both offerings in certain respects.

Rashi's Commentary

Rashi (Vayikra 7:7) explains that the phrase "Torah achat lahem" (one law for them) teaches that the procedures for the chatat and asham are identical in the following ways:

  • The blood of both offerings is applied to the corners of the altar in the same manner.
  • The portions given to the kohanim (priests) follow the same rules.
  • The priest who performs the atonement service is entitled to the designated portions of the offering.

Rambam's Explanation

In Hilchot Ma'aseh HaKorbanot, the Rambam (Maimonides) elaborates that this verse underscores the principle of uniformity in sacrificial law. Despite their different purposes—chatat for unintentional sins and asham for specific transgressions like misuse of sanctified property—the Torah unifies their procedural laws to emphasize the structured and sacred nature of the Temple service.

Talmudic Insight (Zevachim 44b)

The Talmud discusses this verse in the context of priestly entitlements, deriving that the priest who sprinkles the blood of the offering is the one who receives its portions. This reinforces the principle of zeh kapparah, zeh nichnas lecheilev—"the one who effects atonement is the one who benefits," ensuring that the service remains orderly and free from disputes.

Midrashic Perspective (Torat Kohanim)

The Torat Kohanim (Sifra) highlights that the phrase "lo yiheyeh" ("shall have it") teaches that the priest's right to the offering is absolute once the atonement service begins. This prevents others from claiming a share and reinforces the honor due to the kohanim in their sacred role.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Zevachim 44b
The verse is cited in a discussion about the laws of sin offerings and guilt offerings, emphasizing their similar treatment in the sacrificial system.
📖 Menachot 4a
Referenced in a broader discussion on the unity of the Torah's laws regarding various types of offerings.

Frequently Asked Questions

Q: What does Leviticus 7:7 mean?
A: Leviticus 7:7 teaches that the sin offering (חַטָּאת) and the guilt offering (אָשָׁם) follow the same Torah law regarding their handling. The verse emphasizes that the priest who performs the atonement service with these offerings has the right to certain portions of them, as detailed in the Torah.
Q: Why is the Torah law the same for both sin and guilt offerings?
A: According to Rashi and other commentators, the Torah equates the laws of the sin offering and guilt offering to show that both require the same level of sanctity and priestly involvement in the atonement process. This teaches that repentance and atonement follow a structured divine system, whether for unintentional sins (חַטָּאת) or certain deliberate violations (אָשָׁם).
Q: What can we learn from Leviticus 7:7 today?
A: Although we currently lack the Temple service, this verse reminds us of the seriousness of repentance and the need for spiritual correction. The Talmud (Berachot 5a) teaches that prayer, charity, and repentance serve in place of sacrifices. This verse reinforces that atonement follows divine guidelines, encouraging us to approach repentance with sincerity and structure.
Q: Why does the priest receive a portion of these offerings?
A: The Rambam (Hilchot Ma'aseh HaKorbanot) explains that the priests, who dedicate their lives to divine service, are sustained by portions of the offerings. This teaches the importance of supporting those who facilitate spiritual growth and communal atonement, ensuring the continuity of sacred service.