share torah logo

Leviticus 1:3 - Perfect offering for divine favor?

Leviticus 1:3 - ויקרא 1:3

Hebrew Text

אִם־עֹלָה קָרְבָּנוֹ מִן־הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה׃

English Translation

If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it at the door of the Tent of Meeting, that he may be accepted before the Lord.

Transliteration

Im-olah korbano min-habakar zachar tamim yakrivenu el-petach ohel moed yakriv oto lirtzono lifnei Adonai.

Hebrew Leining Text

אִם־עֹלָ֤ה קׇרְבָּנוֹ֙ מִן־הַבָּקָ֔ר זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑נּוּ אֶל־פֶּ֜תַח אֹ֤הֶל מוֹעֵד֙ יַקְרִ֣יב אֹת֔וֹ לִרְצֹנ֖וֹ לִפְנֵ֥י יְהֹוָֽה׃
אִם־עֹלָ֤ה קׇרְבָּנוֹ֙ מִן־הַבָּקָ֔ר זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑נּוּ אֶל־פֶּ֜תַח אֹ֤הֶל מוֹעֵד֙ יַקְרִ֣יב אֹת֔וֹ לִרְצֹנ֖וֹ לִפְנֵ֥י יְהֹוָֽה׃

🎵 Listen to leining

Parasha Commentary

The Requirement of a Male Without Blemish

The verse (Vayikra 1:3) specifies that an olah (burnt offering) must be a male without blemish (זָכָר תָּמִים). Rashi explains that the term תָּמִים (without blemish) excludes an animal with any physical defect, as detailed later in Vayikra 22:17-25. The Rambam (Hilchot Issurei Mizbe’ach 1:1) elaborates that any disqualifying blemish renders an animal unfit for sacrifice, emphasizing the importance of offering only the finest to Hashem.

The Significance of the Olah Offering

The olah is unique in that it is entirely consumed on the altar, symbolizing complete devotion to Hashem. The Talmud (Menachot 110a) teaches that the olah atones for improper thoughts, highlighting its spiritual purpose. The Midrash (Vayikra Rabbah 2:4) further connects the olah to the binding of Yitzchak (Akeidah), where Avraham offered a ram as a burnt offering in place of his son.

Bringing the Offering to the Entrance of the Tent of Meeting

The verse commands that the offering be brought אֶל־פֶּתַח אֹהֶל מוֹעֵד (to the entrance of the Tent of Meeting). Rashi notes that this location signifies the sanctity of the Mishkan, where offerings must be presented before Hashem. The Rambam (Hilchot Ma’aseh HaKorbanot 5:1) explains that this centralization of sacrifices ensures proper reverence and prevents unauthorized offerings outside the designated place.

Acceptance Before Hashem

The phrase לִרְצֹנוֹ לִפְנֵי יְהוָה (that he may be accepted before the Lord) teaches that proper intent is essential. The Talmud (Zevachim 46a) states that a sacrifice requires kavanah (proper intention) to be valid. The Sforno adds that the worshiper must approach with sincerity, aligning their heart with the act of offering to achieve true atonement.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Zevachim 46a
The verse is cited in the discussion about the requirements for a burnt offering, specifically the need for the animal to be a male without blemish and the proper location for offering it.
📖 Menachot 110a
The verse is referenced in the context of discussing the various types of sacrifices and their specific requirements, emphasizing the importance of offering the sacrifice at the entrance of the Tent of Meeting.

Frequently Asked Questions

Q: What does 'a male without blemish' mean in Leviticus 1:3?
A: The Torah requires that an animal brought as a burnt offering (olah) must be a male without any physical defects (tamim). Rashi explains that 'without blemish' means the animal must be perfect, without any injuries, illnesses, or deformities, as it represents a person's devotion to Hashem.
Q: Why does the burnt offering have to be brought to the entrance of the Tent of Meeting?
A: The verse specifies that the offering must be brought to the entrance of the Tent of Meeting (Ohel Moed) because this was the designated place for sacrifices in the Mishkan (Tabernacle). The Rambam teaches that centralizing sacrifices in one holy place helps maintain reverence and prevents improper worship practices.
Q: What is the significance of the burnt offering (olah) in Leviticus 1:3?
A: The olah (burnt offering) is unique because it is entirely consumed on the altar, symbolizing complete submission to Hashem. The Midrash explains that this sacrifice atones for improper thoughts and serves as a way for a person to draw closer to Hashem with pure intentions.
Q: Why does the verse say 'that he may be accepted before the Lord'?
A: The phrase teaches that proper intentions and following halachic (Jewish law) details are essential for an offering to be accepted. Rashi notes that the person bringing the sacrifice must do so willingly ('lirtzono') and with the right mindset, emphasizing sincerity in serving Hashem.
Q: How does this verse apply today if we don’t have the Temple?
A: While we cannot bring sacrifices without the Beit Hamikdash (Temple), the Talmud (Berachot 17a) teaches that prayer and Torah study serve as substitutes. The Rambam also explains that the deeper lesson—dedication to Hashem and self-improvement—remains relevant in all generations.