Frequently Asked Questions
Q: What does it mean to 'put his hand upon the head of the burnt offering' in Leviticus 1:4?
A: According to Rashi, placing the hand on the animal's head symbolizes transferring one's identity onto the offering, acknowledging that this animal is being brought in place of the person for atonement. The Rambam (Hilchot Ma'aseh HaKorbanot 3:15) explains this as an essential part of the sacrificial process, showing the person's complete involvement in the act of repentance.
Q: Why was a burnt offering ('olah') used for atonement in Leviticus 1:4?
A: The burnt offering (olah) was unique because it was entirely consumed on the altar, symbolizing complete dedication to Hashem. The Talmud (Zevachim 7a) teaches that the olah atones for improper thoughts and neglect of positive commandments. By bringing this offering with sincere repentance, a person could achieve kaparah (atonement) for these spiritual shortcomings.
Q: How does the concept of atonement in Leviticus 1:4 apply today without the Temple?
A: The Talmud (Berachot 17a) teaches that today, when we cannot bring sacrifices, sincere prayer (tefillah), repentance (teshuvah), and acts of charity (tzedakah) serve in place of korbanot. The Rambam (Hilchot Teshuvah 1:3) emphasizes that genuine remorse and commitment to change are the essential components of atonement, just as they were during Temple times.
Q: What is the significance of the phrase 'it shall be accepted for him' in this verse?
A: The Midrash (Vayikra Rabbah 3:3) explains that the offering is only 'accepted' when accompanied by proper intentions and repentance. Merely going through the motions isn't sufficient - the person must sincerely desire atonement. This teaches us that mitzvot require kavanah (proper intention) to be spiritually effective.
Q: Why does the verse say the offering atones 'for him' specifically?
A: The Sforno explains that the atonement only applies to the individual who brings the offering with proper intent. This teaches that each person must take personal responsibility for their spiritual growth. The Talmud (Kiddushin 40b) derives from here that one cannot rely on others for their atonement - each individual must actively engage in the process of repentance.
The Act of Semichah (Laying Hands)
The verse describes the mitzvah of semichah (laying hands) on the head of the burnt offering (olah). According to Rashi (Vayikra 1:4), this act symbolizes the owner transferring ownership and identification with the korban, acknowledging that the animal is being offered in his place as atonement. The Rambam (Hilchos Ma'aseh HaKorbanos 3:15) explains that semichah is performed with both hands and accompanied by a verbal confession (viduy).
The Purpose of the Olah Offering
The olah is unique in that it is entirely consumed on the altar, representing complete dedication to Hashem. The Talmud (Zevachim 7a) teaches that the olah atones for neglected positive commandments and improper thoughts. The phrase "וְנִרְצָה לוֹ" ("it shall be accepted for him") indicates that when performed properly, the korban achieves divine favor and atonement.
The Mechanism of Atonement
The Kli Yakar (Vayikra 1:4) elaborates that the physical act of semichah, combined with sincere repentance, facilitates atonement. The owner's humility in acknowledging his shortcomings and submitting to Hashem's will is essential. The Midrash (Vayikra Rabbah 2:8) compares the korban to a agent pleading before a king on behalf of the sinner.
Halachic Details