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Leviticus 5:25 - Repentance through flawless sacrifice

Leviticus 5:25 - ויקרא 5:25

Hebrew Text

וְאֶת־אֲשָׁמוֹ יָבִיא לַיהוָה אַיִל תָּמִים מִן־הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם אֶל־הַכֹּהֵן׃

English Translation

and he shall bring his guilt offering to the Lord, a ram without blemish out of the flock, according to the value of a guilt offering, to the priest:

Transliteration

Ve'et-ashamo yavi la'Adonai ayil tamim min-hatzon be'erk'cha le'asham el-hakohen.

Hebrew Leining Text

וְאֶת־אֲשָׁמ֥וֹ יָבִ֖יא לַיהֹוָ֑ה אַ֣יִל תָּמִ֧ים מִן־הַצֹּ֛אן בְּעֶרְכְּךָ֥ לְאָשָׁ֖ם אֶל־הַכֹּהֵֽן׃
וְאֶת־אֲשָׁמ֥וֹ יָבִ֖יא לַיהֹוָ֑ה אַ֣יִל תָּמִ֧ים מִן־הַצֹּ֛אן בְּעֶרְכְּךָ֥ לְאָשָׁ֖ם אֶל־הַכֹּהֵֽן׃

🎵 Listen to leining

Parasha Commentary

Explanation of the Guilt Offering (Asham)

The verse (Vayikra 5:15) discusses the obligation to bring an asham (guilt offering) for certain transgressions, particularly those involving misuse of sanctified property or false oaths. The offering must be an unblemished ram, reflecting the seriousness of the sin and the need for complete repentance.

Key Elements of the Verse

  • "אַיִל תָּמִים" (a ram without blemish): Rashi explains that the ram must be free of physical defects, symbolizing that the repentance must be wholehearted and sincere (Rashi on Vayikra 5:15). The Rambam (Hilchot Ma'aseh HaKorbanot 1:3) further emphasizes that any disqualifying blemish invalidates the offering, reinforcing the idea that one must approach atonement with integrity.
  • "בְּעֶרְכְּךָ" (according to the value): The Talmud (Keritot 10a) discusses that the ram's value is fixed, ensuring fairness and preventing individuals from bringing inferior offerings. The Midrash (Torat Kohanim) adds that this standardization reflects the equal spiritual standing of all before Hashem.
  • "אֶל־הַכֹּהֵן" (to the priest): The Kohanim serve as intermediaries in the atonement process, as the Sforno notes that their role underscores the need for proper channels in seeking forgiveness (Sforno on Vayikra 5:15).

Spiritual Significance

The asham is unique in that it often involves restitution (in cases of theft or misappropriation) alongside the sacrifice. The Ramban (Vayikra 5:15) teaches that this dual requirement—physical repayment and spiritual offering—highlights the Torah's holistic approach to repentance: one must rectify both the material and spiritual damage caused by sin.

Connection to Repentance (Teshuvah)

The Sefer HaChinuch (Mitzvah 124) explains that the guilt offering serves as a tangible expression of remorse, reinforcing the sinner's commitment to change. The requirement of an unblemished ram teaches that true repentance requires purity of heart and a resolve not to repeat the transgression.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Keritot 25a
The verse is discussed in the context of the laws regarding guilt offerings, specifically the requirement for the ram to be without blemish.
📖 Zevachim 44b
The verse is referenced in a discussion about the proper procedures for bringing guilt offerings and the role of the priest in the process.

Frequently Asked Questions

Q: What is a guilt offering (Asham) in Leviticus 5:25?
A: A guilt offering (Asham) is a type of sacrifice brought to atone for specific sins, such as unintentional misuse of sacred property or false oaths. The Torah requires bringing an unblemished ram as restitution. Rashi explains that this offering helps repair one's relationship with Hashem after certain transgressions.
Q: Why does the guilt offering have to be a ram without blemish?
A: The Torah emphasizes that sacrifices must be 'without blemish' (tamim) to show respect for Hashem. The Rambam teaches that offering a perfect animal symbolizes giving our best to rectify our mistakes. A flawed animal would not properly represent sincere repentance.
Q: Who brings a guilt offering according to Leviticus 5:25?
A: A guilt offering is brought by someone who committed certain sins, such as accidentally misusing holy items or failing to fulfill an oath. The Talmud (Keritot 25a) discusses the specific cases requiring this offering. The sinner must bring the ram to the Kohen (priest) for atonement.
Q: What can we learn from the guilt offering today?
A: Although we no longer bring animal sacrifices, the principle remains: when we wrong others or Hashem, we must take responsibility. The Midrash teaches that repentance (teshuvah), prayer (tefillah), and charity (tzedakah) now replace sacrifices. This verse reminds us to correct our mistakes sincerely.
Q: Why does the verse mention bringing the offering 'to the priest'?
A: The Kohen (priest) acts as an intermediary between the person and Hashem in the atonement process. Rashi explains that the priest ensures the offering follows halachic (Jewish law) requirements. This teaches that spiritual matters often require guidance from Torah scholars.