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Leviticus 22:21 - Perfect offerings honor vows.

Leviticus 22:21 - ויקרא 22:21

Hebrew Text

וְאִישׁ כִּי־יַקְרִיב זֶבַח־שְׁלָמִים לַיהוָה לְפַלֵּא־נֶדֶר אוֹ לִנְדָבָה בַּבָּקָר אוֹ בַצֹּאן תָּמִים יִהְיֶה לְרָצוֹן כָּל־מוּם לֹא יִהְיֶה־בּוֹ׃

English Translation

And whoever offers a sacrifice of peace offerings to the Lord to accomplish his vow, or a freewill offering in oxen or sheep, it shall be perfect to be accepted; no blemish shall be in it.

Transliteration

Ve-ish ki-yakriv zevach-shelamim la-Adonai lefale-neder o lindava ba-bakar o ba-tzon tamim yihye le-ratzon kol-mum lo yihye-bo.

Hebrew Leining Text

וְאִ֗ישׁ כִּֽי־יַקְרִ֤יב זֶֽבַח־שְׁלָמִים֙ לַיהֹוָ֔ה לְפַלֵּא־נֶ֙דֶר֙ א֣וֹ לִנְדָבָ֔ה בַּבָּקָ֖ר א֣וֹ בַצֹּ֑אן תָּמִ֤ים יִֽהְיֶה֙ לְרָצ֔וֹן כׇּל־מ֖וּם לֹ֥א יִהְיֶה־בּֽוֹ׃
וְאִ֗ישׁ כִּֽי־יַקְרִ֤יב זֶֽבַח־שְׁלָמִים֙ לַיהֹוָ֔ה לְפַלֵּא־נֶ֙דֶר֙ א֣וֹ לִנְדָבָ֔ה בַּבָּקָ֖ר א֣וֹ בַצֹּ֑אן תָּמִ֤ים יִֽהְיֶה֙ לְרָצ֔וֹן כׇּל־מ֖וּם לֹ֥א יִהְיֶה־בּֽוֹ׃

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Parasha Commentary

Overview of the Verse

The verse (Vayikra 22:21) discusses the laws of korban shelamim (peace offerings), whether brought as a neder (vow) or nedavah (freewill offering). It emphasizes that the animal must be tamim (unblemished) to be acceptable before Hashem.

Rashi's Explanation

Rashi (Vayikra 22:21) clarifies that the term "לְפַלֵּא־נֶדֶר" ("to accomplish his vow") refers to fulfilling a prior commitment, whereas "לִנְדָבָה" ("a freewill offering") is a voluntary sacrifice without prior obligation. He notes that both require the same standard of physical perfection in the animal.

Rambam on the Requirement of Perfection

In Hilchot Issurei Mizbe'ach (1:1), the Rambam explains that any blemish—whether internal or external—disqualifies an animal for sacrifice. This reflects the principle that offerings to Hashem must be of the highest quality, symbolizing the dedication of one's best to divine service.

Midrashic Insights

The Sifra (a halachic Midrash on Vayikra) elaborates that the phrase "תָּמִים יִהְיֶה לְרָצוֹן" ("it shall be perfect to be accepted") teaches that an unblemished animal ensures divine favor. The Midrash further connects this to personal conduct, suggesting that just as the sacrifice must be whole, so too should the one bringing it strive for spiritual wholeness.

Practical Halachic Implications

  • The animal must be physically flawless, as detailed in Masechet Bekhorot (37a), which lists disqualifying blemishes.
  • Even minor defects, such as a torn ear or a broken limb, invalidate the offering (Rambam, Hilchot Issurei Mizbe'ach 2:1-3).
  • The requirement applies equally to voluntary and obligatory offerings, underscoring consistency in divine service.

Symbolic Meaning

The Kli Yakar (R' Shlomo Ephraim Luntschitz) explains that the unblemished animal represents the ideal state of a Jew’s relationship with Hashem—complete and without flaw. The shelamim offering, which fosters peace (shalom), requires this perfection to reflect harmony between the individual, the community, and the divine.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Menachot 103b
The verse is referenced in the discussion about the requirements for sacrificial animals, emphasizing that they must be without blemish to be acceptable.
📖 Chullin 15b
The verse is cited in the context of laws regarding the inspection of animals for blemishes before they can be offered as sacrifices.

Frequently Asked Questions

Q: What does Leviticus 22:21 mean when it says the sacrifice must be 'perfect'?
A: The verse teaches that any animal brought as a sacrifice (korban) to Hashem must be physically perfect, without any blemishes or defects. This includes offerings brought to fulfill a vow (neder) or as a voluntary donation (nedavah). Rashi explains that this requirement shows honor to Hashem—just as one would only give the best to a king, we must offer only the finest animals for sacrifices.
Q: Why does the Torah specify 'oxen or sheep' for peace offerings?
A: The Torah mentions oxen (cattle) and sheep because these were the most common and accessible animals for sacrifices in ancient times. The Talmud (Chullin 84a) discusses that these animals were chosen for their availability and because they represent different levels of value—an ox being more expensive than a sheep—allowing people of different means to participate in bringing offerings.
Q: What is the difference between a vow offering (neder) and a freewill offering (nedavah)?
A: A vow offering (neder) is brought to fulfill a specific promise made to Hashem, while a freewill offering (nedavah) is given voluntarily, without any prior obligation. The Rambam (Hilchot Ma'aseh HaKorbanot 1:3) explains that a neder creates a binding obligation, whereas a nedavah expresses pure generosity and devotion.
Q: How does this verse apply today if we don’t have the Temple?
A: Although we cannot bring sacrifices without the Beit HaMikdash (Temple), the principle still applies in our spiritual service. The Midrash (Vayikra Rabbah 2:11) teaches that our prayers today take the place of sacrifices. Just as sacrifices had to be 'perfect,' we should strive to pray with sincerity and focus, offering our best efforts to Hashem.
Q: What kinds of blemishes would disqualify an animal for sacrifice?
A: The Mishnah (Zevachim 12:1) lists many physical defects that invalidate an animal, such as blindness, lameness, or broken bones. Rashi (on Leviticus 22:22) adds that even minor issues like a scratch or a wart could disqualify it. This emphasizes that holiness requires perfection in our service to Hashem.