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Leviticus 19:22 - Guilt offering brings divine forgiveness.

Leviticus 19:22 - ויקרא 19:22

Hebrew Text

וְכִפֶּר עָלָיו הַכֹּהֵן בְּאֵיל הָאָשָׁם לִפְנֵי יְהוָה עַל־חַטָּאתוֹ אֲשֶׁר חָטָא וְנִסְלַח לוֹ מֵחַטָּאתוֹ אֲשֶׁר חָטָא׃

English Translation

And the priest shall make atonement for him with the ram of the guilt offering before the Lord for his sin which he has done: and the sin which he has done shall be forgiven him.

Transliteration

Vechiper alav hakohen be'eil ha'asham lifnei Adonai al-chatato asher chata venislach lo mechatato asher chata.

Hebrew Leining Text

וְכִפֶּר֩ עָלָ֨יו הַכֹּהֵ֜ן בְּאֵ֤יל הָֽאָשָׁם֙ לִפְנֵ֣י יְהֹוָ֔ה עַל־חַטָּאת֖וֹ אֲשֶׁ֣ר חָטָ֑א וְנִסְלַ֣ח ל֔וֹ מֵחַטָּאת֖וֹ אֲשֶׁ֥ר חָטָֽא׃ <span class="mam-spi-pe">{פ}</span><br>
וְכִפֶּר֩ עָלָ֨יו הַכֹּהֵ֜ן בְּאֵ֤יל הָֽאָשָׁם֙ לִפְנֵ֣י יְהֹוָ֔ה עַל־חַטָּאת֖וֹ אֲשֶׁ֣ר חָטָ֑א וְנִסְלַ֣ח ל֔וֹ מֵחַטָּאת֖וֹ אֲשֶׁ֥ר חָטָֽא׃ {פ}

🎵 Listen to leining

Parasha Commentary

Verse Context and Meaning

The verse (Vayikra 19:22) discusses the process of atonement for certain sins through the offering of an asham (guilt offering). The Torah specifies that the kohen (priest) performs the atonement ritual with a ram, symbolizing the sinner's sincere repentance and desire for reconciliation with Hashem.

Rashi's Commentary

Rashi explains that the phrase "וְכִפֶּר עָלָיו" ("and the priest shall make atonement for him") refers specifically to the asham offering brought for certain transgressions, such as misusing sanctified property (me'ilah) or swearing falsely. The ram serves as a substitute to atone for the sinner's wrongdoing, provided they demonstrate genuine remorse.

Rambam's Perspective (Hilchot Teshuva)

Rambam (Maimonides) emphasizes in Hilchot Teshuva that while korbanot (offerings) facilitate atonement, true forgiveness requires complete repentance (teshuva). The verse's conclusion—"וְנִסְלַח לוֹ" ("and he shall be forgiven")—teaches that Divine forgiveness follows sincere repentance, with the offering serving as an outward expression of inward change.

Talmudic Insights (Zevachim 7b)

The Talmud discusses how the asham offering differs from other sacrifices. Unlike a chatat (sin offering), which atones for unintentional sins, the asham addresses specific intentional violations, highlighting the gravity of the transgression and the need for a more substantial atonement process.

Midrashic Interpretation (Vayikra Rabbah)

The Midrash connects this verse to the broader theme of Divine mercy. It teaches that Hashem provides a path to forgiveness even for severe sins, as long as the individual takes responsibility. The ram symbolizes the sinner's willingness to "give up something of themselves" (represented by the animal's value) to restore their relationship with Hashem.

Key Lessons

  • Repentance is Essential: The offering alone does not secure forgiveness without sincere teshuva.
  • Role of the Kohen: The priest acts as an intermediary, facilitating the atonement process but not replacing personal accountability.
  • Divine Compassion: The verse underscores Hashem's readiness to forgive those who genuinely seek to rectify their wrongs.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Keritot 7a
The verse is discussed in the context of atonement and the procedures for guilt offerings, particularly how the priest performs the atonement.
📖 Zevachim 7b
The verse is referenced in a discussion about the efficacy of sacrifices and the conditions under which atonement is granted.

Frequently Asked Questions

Q: What does the verse 'And the priest shall make atonement for him with the ram of the guilt offering' mean?
A: This verse describes the process of atonement for certain sins through a guilt offering (אֵיל הָאָשָׁם). The priest performs the ritual to achieve forgiveness from Hashem for the person who sinned. According to Rashi, this applies specifically to sins requiring a guilt offering, such as certain types of dishonesty or misuse of sacred property.
Q: Why is the guilt offering (אֵיל הָאָשָׁם) important in Judaism?
A: The guilt offering is important because it provides a way for a person to repent and restore their relationship with Hashem after committing specific sins. The Rambam (Hilchot Teshuva 1:1) teaches that sincere repentance, combined with the korban (offering), leads to forgiveness. This highlights the Torah's emphasis on accountability and spiritual repair.
Q: What can we learn from the phrase 'and the sin which he has done shall be forgiven him'?
A: This teaches that true repentance, accompanied by the proper atonement process, leads to forgiveness from Hashem. The Talmud (Yoma 85b) explains that sincere regret, confession, and commitment not to repeat the sin are essential steps. The offering alone is not enough without genuine teshuvah (repentance).
Q: How does this verse apply today without the Temple?
A: Since we no longer have the Beit HaMikdash (Temple), we cannot bring physical offerings. However, the Talmud (Berachot 17a) teaches that prayer, charity, and fasting serve as substitutes for sacrifices. The Rambam (Hilchot Ma'aseh HaKorbanot 3:15) states that sincere repentance and Torah study also help achieve atonement in place of korbanot.
Q: What types of sins required a guilt offering (אָשָׁם)?
A: The Mishnah (Kritot 2:1) lists sins like stealing and swearing falsely (Me'ilah), misusing sacred property, or certain doubtful cases where a person may have sinned unintentionally. Rashi (on Leviticus 5:15) explains that the guilt offering was specifically for violations involving misuse of holy things or false oaths.