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Leviticus 5:18 - Unintentional sin's atonement path

Leviticus 5:18 - ויקרא 5:18

Hebrew Text

וְהֵבִיא אַיִל תָּמִים מִן־הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם אֶל־הַכֹּהֵן וְכִפֶּר עָלָיו הַכֹּהֵן עַל שִׁגְגָתוֹ אֲשֶׁר־שָׁגָג וְהוּא לֹא־יָדַע וְנִסְלַח לוֹ׃

English Translation

And he shall bring a ram without blemish out of the flock, according to the valuation, for a guilt offering, to the priest: and the priest shall make atonement for him concerning his ignorance wherein he erred and knew it not, and it shall be forgiven him.

Transliteration

Vehevi ayil tamim min-hatzon be'erkha le'asham el-hakohen vekhiper alav hakohen al shigato asher-shagag vehu lo-yada venislach lo.

Hebrew Leining Text

וְ֠הֵבִ֠יא אַ֣יִל תָּמִ֧ים מִן־הַצֹּ֛אן בְּעֶרְכְּךָ֥ לְאָשָׁ֖ם אֶל־הַכֹּהֵ֑ן וְכִפֶּר֩ עָלָ֨יו הַכֹּהֵ֜ן עַ֣ל שִׁגְגָת֧וֹ אֲשֶׁר־שָׁגָ֛ג וְה֥וּא לֹֽא־יָדַ֖ע וְנִסְלַ֥ח לֽוֹ׃
וְ֠הֵבִ֠יא אַ֣יִל תָּמִ֧ים מִן־הַצֹּ֛אן בְּעֶרְכְּךָ֥ לְאָשָׁ֖ם אֶל־הַכֹּהֵ֑ן וְכִפֶּר֩ עָלָ֨יו הַכֹּהֵ֜ן עַ֣ל שִׁגְגָת֧וֹ אֲשֶׁר־שָׁגָ֛ג וְה֥וּא לֹֽא־יָדַ֖ע וְנִסְלַ֥ח לֽוֹ׃

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Parasha Commentary

The Guilt Offering for Unintentional Sin

The verse (Vayikra 5:18) discusses the asham (guilt offering) brought for an unintentional transgression. Rashi explains that this refers specifically to cases where a person violated a prohibition unknowingly and only later became aware of their sin. The requirement to bring a ram without blemish underscores the seriousness of atonement, even for inadvertent wrongdoing.

The Nature of the Offering

The Rambam (Hilchot Shegagot 1:1) elaborates that this offering applies to certain severe prohibitions, particularly those related to misuse of sacred property or oaths. The asham differs from other sacrifices in that it requires a fixed valuation ("be'erk'cha"), as opposed to being determined by the individual's financial means.

The Role of the Kohen in Atonement

The Talmud (Zevachim 7b) emphasizes that the phrase "vechiper alav hakohen" (the priest shall make atonement for him) teaches that atonement is only achieved through the proper service performed by a qualified kohen in the Beit Hamikdash. The Midrash (Torat Kohanim) notes that the repetition of "hakohen" stresses that the atonement process must be carried out specifically by the priestly descendants of Aharon.

Unawareness and Forgiveness

  • The phrase "vehu lo yada" (and he knew it not) is interpreted by the Sforno as referring to cases where the person was completely unaware they were committing a transgression at the time of the act.
  • The concluding words "venislach lo" (and it shall be forgiven him) are explained by the Kli Yakar as demonstrating Hashem's mercy - once proper repentance and atonement are achieved, even sins committed in complete ignorance can be forgiven.

Spiritual Lessons

The Sefer Hachinuch (Mitzvah 124) derives from this verse the importance of taking responsibility for our actions, even those done without conscious intent. The requirement to bring an offering teaches that we must be vigilant in our spiritual awareness and rectify our mistakes, whether intentional or not.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Keritot 25b
The verse is discussed in the context of the laws of guilt offerings (asham) for unintentional sins, particularly focusing on the requirement for the offering to be a ram without blemish.
📖 Shevuot 7b
The verse is referenced in a discussion about atonement for sins committed in ignorance, emphasizing the role of the priest in the atonement process.

Frequently Asked Questions

Q: What does Leviticus 5:18 mean?
A: Leviticus 5:18 discusses the law of bringing a guilt offering (Asham) for unintentional sins. If a person commits a sin without realizing it, they must bring an unblemished ram to the Kohen (priest) as an atonement. The Kohen then performs the sacrifice, and the person is forgiven for their unintentional wrongdoing.
Q: Why is the ram required to be 'without blemish'?
A: The Torah requires sacrifices to be without physical defects (tamim) because they represent sincerity and perfection in serving Hashem. Rashi explains that just as the offering must be complete and unblemished, so too should a person's repentance be sincere and wholehearted.
Q: What is the difference between a guilt offering (Asham) and a sin offering (Chatat)?
A: The guilt offering (Asham) is typically brought for specific unintentional sins, such as misuse of sacred property or uncertain violations, while the sin offering (Chatat) is for other unintentional sins. The Talmud (Zevachim 7b) discusses the distinctions between them, noting that the Asham often involves restitution in addition to the sacrifice.
Q: Does this law apply today if we don’t have the Temple?
A: Since the destruction of the Temple, we cannot bring sacrifices. However, the Rambam (Hilchot Teshuva 1:1) teaches that sincere repentance, prayer, and charity serve as substitutes for atonement in the absence of sacrifices. The principle of recognizing and correcting mistakes remains central to Jewish life.
Q: What lesson can we learn from this verse about mistakes?
A: This verse teaches that even unintentional wrongdoings require atonement, emphasizing personal responsibility. The Midrash (Vayikra Rabbah) explains that Hashem values sincere repentance, and the process of bringing an offering helps a person reflect and improve. Today, we apply this by being mindful of our actions and making amends when needed.