Frequently Asked Questions
Q: What is a 'sacrifice of peace offering' (זֶבַח שְׁלָמִים) in Leviticus 3:1?
A: A 'sacrifice of peace offering' (זֶבַח שְׁלָמִים) is one of the korbanot (offerings) brought in the Temple to express gratitude, fulfill a vow, or as a voluntary gift to Hashem. Unlike other offerings, parts of it are eaten by the person bringing it and the kohanim (priests), symbolizing peace and fellowship. Rashi explains that it is called 'peace' because it brings peace to the world.
Q: Why does the verse specify that the animal must be 'without blemish' (תָּמִים)?
A: The Torah requires that any animal brought as an offering must be 'without blemish' (תָּמִים) to show respect and honor to Hashem. Rambam (Hilchot Issurei Mizbe'ach 7:1) teaches that just as we give the best to a king, we must offer the best of our livestock. A physical flaw in the animal symbolizes imperfection, which is unfit for divine service.
Q: Can a peace offering be either male or female, as stated in Leviticus 3:1?
A: Yes, unlike some other korbanot (such as the burnt offering, which must be male), a peace offering can be either male or female, as long as it is unblemished. The Talmud (Chullin 83a) discusses this distinction, explaining that peace offerings have more flexibility because they serve different purposes, including thanksgiving and personal vows.
Q: What is the significance of offering the sacrifice 'before the Lord' (לִפְנֵי יְהוָה)?
A: The phrase 'before the Lord' (לִפְנֵי יְהוָה) means the offering must be brought to the Mishkan (Tabernacle) or later the Beit HaMikdash (Temple) in Jerusalem, the designated place of divine presence. The Midrash (Sifra) emphasizes that sacrifices may only be offered in the place Hashem chooses, teaching us the importance of centralized and holy worship.
Q: How does the concept of peace offerings apply today without the Temple?
A: Although we cannot bring peace offerings today without the Temple, the Talmud (Berachot 55a) teaches that acts of kindness, prayer, and Torah study can serve in their place. The Rambam (Moreh Nevuchim 3:32) explains that korbanot were meant to refine our character, so today, we focus on internalizing their lessons—gratitude, devotion, and peace—through mitzvot and tefillah (prayer).
Introduction to the Peace Offering (זֶבַח שְׁלָמִים)
The verse discusses the קָרְבַּן שְׁלָמִים (sacrifice of peace offerings), one of the voluntary offerings brought in the Mishkan (Tabernacle) and later in the Beit HaMikdash (Temple). Unlike other sacrifices, the שלמים could be either male or female from the herd (בָּקָר) or flock (צֹאן), as noted in the continuation of the parsha (Vayikra 3:1-17). Rashi (Vayikra 3:1) explains that the term "שְׁלָמִים" is derived from "שָׁלוֹם" (peace), as these offerings bring peace to the world by fostering harmony between the altar, the kohanim, and the owner.
The Requirement of תָּמִים (Without Blemish)
The Torah emphasizes that the animal must be "תָּמִים" (unblemished). The Rambam (Hilchot Issurei Mizbe'ach 1:1-2) elaborates that any physical defect disqualifies an animal from being offered, as it must be perfect to be fitting for divine service. This requirement applies to all korbanot, symbolizing that one must offer their best to Hashem.
Male or Female: A Unique Leniency
Unlike the עוֹלָה (burnt offering), which had to be male (Vayikra 1:3), the שְׁלָמִים could be either gender. The Talmud (Menachot 110a) notes that this leniency reflects the voluntary and inclusive nature of the שלמים, allowing more people to participate regardless of their livestock's composition. The Kli Yakar (Vayikra 3:1) adds that this flexibility underscores the idea that peace can be achieved through diverse means.
Symbolism of the Peace Offering