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Leviticus 4:33 - Transferring guilt through sacrifice?

Leviticus 4:33 - ויקרא 4:33

Hebrew Text

וְסָמַךְ אֶת־יָדוֹ עַל רֹאשׁ הַחַטָּאת וְשָׁחַט אֹתָהּ לְחַטָּאת בִּמְקוֹם אֲשֶׁר יִשְׁחַט אֶת־הָעֹלָה׃

English Translation

And he shall lay his hand upon the head of the sin offering, and slay it for a sin offering in the place where they kill the burnt offering.

Transliteration

Vesamakh et-yado al rosh hachatat veshachat otah lechatat bimkom asher yishchat et-haolah.

Hebrew Leining Text

וְסָמַךְ֙ אֶת־יָד֔וֹ עַ֖ל רֹ֣אשׁ הַֽחַטָּ֑את וְשָׁחַ֤ט אֹתָהּ֙ לְחַטָּ֔את בִּמְק֕וֹם אֲשֶׁ֥ר יִשְׁחַ֖ט אֶת־הָעֹלָֽה׃
וְסָמַךְ֙ אֶת־יָד֔וֹ עַ֖ל רֹ֣אשׁ הַֽחַטָּ֑את וְשָׁחַ֤ט אֹתָהּ֙ לְחַטָּ֔את בִּמְק֕וֹם אֲשֶׁ֥ר יִשְׁחַ֖ט אֶת־הָעֹלָֽה׃

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Parasha Commentary

The Act of Semichah (Laying Hands)

The verse describes the mitzvah of semichah (laying hands) on the head of the chatat (sin offering) before its slaughter. According to Rashi (Vayikra 1:4), this act symbolizes the transfer of the owner's sins onto the animal, demonstrating repentance and atonement. The Rambam (Hilchot Ma'aseh HaKorbanot 3:14) explains that semichah must be performed with full force, pressing down on the animal's head, as an expression of the sinner's sincere remorse.

The Location of the Slaughter

The verse specifies that the sin offering must be slaughtered "in the place where they kill the burnt offering" (i.e., the northern side of the altar). The Talmud (Zevachim 5:3) teaches that this requirement applies only to kodshei kodashim (most sacred offerings), emphasizing the elevated status of the chatat. The Sifra (Torat Kohanim) adds that this location ensures uniformity in the sacrificial service, maintaining the sanctity of the Mizbeach.

The Significance of the Chatat

  • Unintentional vs. Intentional Sins: The chatat primarily atones for unintentional sins (Rambam, Hilchot Shegagot 1:1). For deliberate transgressions, additional repentance (teshuvah) and, in some cases, a different offering (such as the asham) are required.
  • Symbolism of the Offering: The Midrash (Vayikra Rabbah 3:3) compares the sinner to the animal, teaching that just as the animal's life is taken, the sinner must "put to death" their sinful inclinations through sincere repentance.

The Role of the Kohen

The slaughter and subsequent service are performed by the kohen, as the verse implies ("he shall slay it"). The Mishnah (Zevachim 3:1) elaborates that while a non-kohen may slaughter the animal, the blood must be received and sprinkled by a kohen. This underscores the kohen's role as an intermediary in the atonement process, facilitating the connection between the penitent and Hashem.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Zevachim 32b
The verse is discussed in the context of the laws regarding the slaughter of sin offerings and the proper place for their sacrifice.
📖 Menachot 93b
Referenced in a discussion about the procedures for various types of offerings and the significance of laying hands on the sacrifice.

Frequently Asked Questions

Q: Why does the person lay their hand on the head of the sin offering?
A: According to Rashi (Leviticus 1:4), laying hands on the animal's head (semichah) symbolizes transferring one's sins onto the sacrifice. This act represents taking responsibility for wrongdoing and seeking atonement through the korban (offering).
Q: Where is the sin offering slaughtered?
A: The Torah states it must be slaughtered in the same place as the burnt offering (olah). The Mishnah (Zevachim 5:3) explains this refers to the northern part of the Temple courtyard, designated for slaughtering most korbanot.
Q: What is the difference between a sin offering (chatat) and burnt offering (olah)?
A: The Rambam (Guide for the Perplexed 3:46) explains that a sin offering atones for specific unintentional sins, while a burnt offering represents complete devotion to Hashem. The chatat's blood is applied to the altar in a unique way (depending on the sinner's status), unlike the olah.
Q: Does this verse apply today without the Temple?
A: The Talmud (Berachot 32b) teaches that without the Temple, prayer, repentance, and charity replace sacrifices. The Rambam (Hilchot Teshuvah 1:3) emphasizes that sincere teshuvah (repentance) achieves atonement when korbanot are unavailable.
Q: What lesson can we learn from the sin offering ritual?
A: The Midrash (Vayikra Rabbah 3:3) teaches that the sinner bringing an offering demonstrates humility - admitting faults before Hashem. Today, this reminds us to actively acknowledge mistakes, seek forgiveness, and improve our actions.