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Leviticus 14:22 - Poverty's sacred offering choice?

Leviticus 14:22 - ויקרא 14:22

Hebrew Text

וּשְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֲשֶׁר תַּשִּׂיג יָדוֹ וְהָיָה אֶחָד חַטָּאת וְהָאֶחָד עֹלָה׃

English Translation

and two turtledoves, or two young pigeons, such as his means permit; and the one shall be a sin offering, and the other a burnt offering.

Transliteration

Ushtei torim o shnei bnei yona asher tasig yado vehaya echad chatat veha'echad ola.

Hebrew Leining Text

וּשְׁתֵּ֣י תֹרִ֗ים א֤וֹ שְׁנֵי֙ בְּנֵ֣י יוֹנָ֔ה אֲשֶׁ֥ר תַּשִּׂ֖יג יָד֑וֹ וְהָיָ֤ה אֶחָד֙ חַטָּ֔את וְהָאֶחָ֖ד עֹלָֽה׃
וּשְׁתֵּ֣י תֹרִ֗ים א֤וֹ שְׁנֵי֙ בְּנֵ֣י יוֹנָ֔ה אֲשֶׁ֥ר תַּשִּׂ֖יג יָד֑וֹ וְהָיָ֤ה אֶחָד֙ חַטָּ֔את וְהָאֶחָ֖ד עֹלָֽה׃

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Parasha Commentary

Context of the Verse

The verse (Vayikra 5:7) discusses the korbanot (sacrifices) brought by an individual who cannot afford a sheep for a chatat (sin offering). Instead, they may bring two turtledoves or two young pigeons—one as a chatat and the other as an olah (burnt offering). This reflects the Torah's compassion, allowing those of limited means to fulfill their obligations.

Rashi's Explanation

Rashi (Vayikra 5:7) notes that the phrase "asher tasig yado" ("such as his means permit") teaches that the Torah prioritizes affordability—one should not incur undue hardship to bring a more expensive offering. He further explains that the two birds must be brought together, with one designated as a chatat and the other as an olah, as specified in the verse.

Halachic Insights from Rambam

Rambam (Hilchot Ma'aseh HaKorbanot 3:1-2) elaborates on the procedure: the chatat is slaughtered first, followed by the olah, emphasizing the order's importance. He also clarifies that if one mistakenly switches their designations, the korbanot are invalid, as the Torah specifies their roles explicitly.

Symbolism in Midrashic Literature

  • Turtledoves & Pigeons: The Midrash (Vayikra Rabbah 3:5) associates these birds with humility—they are common and unassuming, teaching that sincere repentance (teshuvah) does not depend on wealth.
  • Chatat and Olah: The chatat atones for the sin, while the olah represents complete devotion to Hashem, symbolizing the individual's renewed commitment after atonement.

Practical Implications in Talmud

The Talmud (Keritot 27b-28a) discusses cases where one might bring these korbanot, such as for unintentional sins or certain vows. It emphasizes that the mitzvah applies equally to all, regardless of financial status, reinforcing the principle of "ha'omer she'aino lo—afilu pachot mei'chatzi perutah—lo amru" (even one claiming to have nothing must bring at least the minimal offering).

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Kinnim 3a
Discusses the laws regarding bird offerings, referencing the verse to explain the requirements for sin and burnt offerings.
📖 Menachot 104b
Mentions the verse in the context of discussing the types of offerings permissible for those who cannot afford more expensive sacrifices.
📖 Chullin 22b
References the verse while discussing the qualifications and types of birds that can be used for sacrifices.

Frequently Asked Questions

Q: What does Leviticus 14:22 mean?
A: Leviticus 14:22 discusses the offering brought by someone who has recovered from tzara'at (a spiritual skin affliction) but cannot afford the standard sacrifice. Instead of a lamb, they bring two birds—one as a sin offering (chatat) and one as a burnt offering (olah). This teaches that Hashem accommodates those with limited means, as Rashi explains, showing compassion in mitzvah observance.
Q: Why does the Torah specify two birds in this verse?
A: The two birds serve different purposes: one is a sin offering (chatat) for atonement, and the other is a burnt offering (olah) for complete devotion to Hashem. The Talmud (Keritot 27b) notes that even when someone cannot afford a lamb, the dual aspects of repentance (atonement and commitment) are still fulfilled through these birds.
Q: What lesson can we learn from Leviticus 14:22?
A: This verse teaches that spiritual growth and atonement are accessible to everyone, regardless of financial status. The Rambam (Hilchot Ma'aseh HaKorbanot 12:1) emphasizes that the value of a mitzvah lies in the intent, not the cost. Hashem accepts sincere efforts, whether through expensive sacrifices or humble offerings like birds.
Q: Why are turtledoves or pigeons chosen for this offering?
A: Turtledoves and pigeons were common, inexpensive birds, making them accessible to the poor. The Midrash (Vayikra Rabbah 5:6) highlights that these birds symbolize humility—just as they are meek, a person recovering from tzara'at (often caused by arrogance) must approach repentance with humility.
Q: How does this verse apply to us today without the Temple?
A: While we cannot bring sacrifices today, the principle remains: sincere repentance and small acts of devotion are precious to Hashem. The Talmud (Berachot 32b) teaches that prayer replaces sacrifices, and the Rambam (Hilchot Teshuvah 2:8) states that heartfelt teshuvah (repentance) achieves atonement even without offerings.