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Leviticus 14:13 - Priest's sacred atonement ritual

Leviticus 14:13 - ויקרא 14:13

Hebrew Text

וְשָׁחַט אֶת־הַכֶּבֶשׂ בִּמְקוֹם אֲשֶׁר יִשְׁחַט אֶת־הַחַטָּאת וְאֶת־הָעֹלָה בִּמְקוֹם הַקֹּדֶשׁ כִּי כַּחַטָּאת הָאָשָׁם הוּא לַכֹּהֵן קֹדֶשׁ קָדָשִׁים הוּא׃

English Translation

and he shall slaughter the lamb in the place where he shall kill the sin offering and the burnt offering, in the holy place: for as the sin offering is the priest’s, so is the guilt offering: it is most holy:

Transliteration

Ve'shakhat et ha'keves bimkom asher yishkhat et ha'khatat ve'et ha'olah bimkom hakodesh ki kakhata't ha'asham hu lakohayn kodesh kodashim hu.

Hebrew Leining Text

וְשָׁחַ֣ט אֶת־הַכֶּ֗בֶשׂ בִּ֠מְק֠וֹם אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽחַטָּ֛את וְאֶת־הָעֹלָ֖ה בִּמְק֣וֹם הַקֹּ֑דֶשׁ כִּ֡י כַּ֠חַטָּ֠את הָאָשָׁ֥ם הוּא֙ לַכֹּהֵ֔ן קֹ֥דֶשׁ קׇֽדָשִׁ֖ים הֽוּא׃
וְשָׁחַ֣ט אֶת־הַכֶּ֗בֶשׂ בִּ֠מְק֠וֹם אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽחַטָּ֛את וְאֶת־הָעֹלָ֖ה בִּמְק֣וֹם הַקֹּ֑דֶשׁ כִּ֡י כַּ֠חַטָּ֠את הָאָשָׁ֥ם הוּא֙ לַכֹּהֵ֔ן קֹ֥דֶשׁ קׇֽדָשִׁ֖ים הֽוּא׃

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Parasha Commentary

Location of the Slaughter

The verse specifies that the guilt offering (אָשָׁם) must be slaughtered in the same place as the sin offering (חַטָּאת) and burnt offering (עֹלָה) – in the holy place (בִּמְקוֹם הַקֹּדֶשׁ). Rashi (Vayikra 14:13) explains that this refers to the northern side of the altar in the Temple courtyard, as derived from earlier verses (Vayikra 1:11). The Rambam (Hilchot Ma'aseh HaKorbanot 5:6) codifies this as halacha, stating that all sacrifices of the highest sanctity (קדשי קדשים) must be slaughtered specifically in this northern area.

Comparison to the Sin Offering

The verse draws a parallel between the guilt offering and the sin offering (כַּחַטָּאת הָאָשָׁם הוּא). The Sifra (Torat Kohanim, Parsheta 14) elaborates that this teaches the laws of the guilt offering follow those of the sin offering in multiple aspects, including:

  • The place of slaughter
  • The sprinkling of blood on the altar
  • The consumption by the kohanim

Status as Most Holy

The concluding phrase (קֹדֶשׁ קָדָשִׁים הוּא) establishes the guilt offering's status as being of the highest sanctity. The Kli Yakar (Vayikra 14:13) notes that this designation means:

  • Only male kohanim may eat it
  • It must be eaten within the Temple courtyard
  • It may only be eaten for one day and night

Priestly Portion

The verse states the offering belongs to the priest (לַכֹּהֵן). The Talmud (Zevachim 44b) derives from this that just as the sin offering is eaten by kohanim, so too the guilt offering. The Rambam (Hilchot Pesulei HaMukdashim 19:1) rules that this applies even if the offering became ritually impure - it must still be burned in the Temple courtyard rather than outside, due to its sacred status.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Zevachim 53b
The verse is discussed in the context of the laws regarding the slaughter of sacrifices, specifically comparing the guilt offering to the sin offering in terms of their sanctity and the location where they are to be slaughtered.
📖 Menachot 27b
Referenced in a discussion about the sanctity of different types of offerings, emphasizing that the guilt offering, like the sin offering, is of the highest sanctity and must be treated accordingly.

Frequently Asked Questions

Q: What does Leviticus 14:13 mean?
A: Leviticus 14:13 describes the procedure for slaughtering a guilt offering (asham) in the same place where sin offerings (chatat) and burnt offerings (olah) are performed—the holy area of the Mishkan (Tabernacle) or later the Temple. The verse emphasizes that the guilt offering, like the sin offering, is 'most holy' (kodesh kodashim) and belongs to the kohen (priest). Rashi explains that this teaches the equal sanctity of both offerings.
Q: Why is the guilt offering considered 'most holy'?
A: The guilt offering (asham) is called 'most holy' (kodesh kodashim) because, like other offerings of this category (such as the sin offering), it may only be eaten by male kohanim within the sacred precincts of the Mishkan or Temple (Rambam, Hilchot Ma'aseh HaKorbanot 10:1). Its high level of holiness reflects its role in atoning for specific sins, such as misuse of sanctified property or doubtful violations.
Q: Why must the guilt offering be slaughtered in the same place as the sin offering?
A: The Torah specifies that the guilt offering must be slaughtered in the same area as the sin offering to teach that both share the same level of sanctity and atoning power (Sifra, Metzora). The Talmud (Zevachim 5:3) also notes that all sacrifices of the highest sanctity (kodshei kodashim) follow this rule to maintain order and reverence in the Temple service.
Q: What practical lesson can we learn from Leviticus 14:13 today?
A: Though we no longer bring sacrifices, the verse teaches the importance of treating sacred matters with consistency and respect. Just as the Torah mandates a specific place for offerings to avoid confusion, we apply this principle by ensuring that mitzvot (commandments) are performed with proper intent and in their designated manner (e.g., prayer in a synagogue, kosher food in a kosher kitchen). The Midrash (Vayikra Rabbah 14:5) also connects this to personal repentance—just as sacrifices require a designated process, so too does teshuvah (repentance).
Q: Who was allowed to eat the guilt offering?
A: Only male kohanim (priests) were permitted to eat the meat of the guilt offering, and only within the sacred area of the Mishkan or Temple (Leviticus 6:19, Rambam Hilchot Ma'aseh HaKorbanot 10:1). This restriction, like that of the sin offering, highlights its status as 'most holy' and its role in facilitating atonement for the one who brought it.