Frequently Asked Questions
Q: What does Leviticus 5:26 mean?
A: Leviticus 5:26 discusses the process of atonement (כִּפֻּר) through the Kohen (priest) for certain unintentional sins. According to Rashi, this verse emphasizes that when a person brings a guilt offering (אָשָׁם) for a transgression they committed unknowingly, the Kohen performs a service to facilitate forgiveness from Hashem. The verse teaches that sincere repentance, combined with the proper Temple service, leads to atonement.
Q: Why is the role of the Kohen important in this verse?
A: The Kohen acts as an intermediary in the atonement process, as the verse states, 'the priest shall make atonement for him before the Lord.' The Rambam (Hilchot Teshuva 1:1) explains that while repentance is essential, certain sins also require a korban (offering) brought through the Kohen in the Beit HaMikdash (Temple) to achieve complete forgiveness. This highlights the Kohen's sacred role in facilitating the relationship between Bnei Yisrael (the Jewish people) and Hashem.
Q: What types of sins does this verse refer to?
A: This verse refers to unintentional sins (שְׁגָגָה) that require a guilt offering (אָשָׁם), such as certain violations of sacred property or oaths (Vayikra 5:14-26). The Talmud (Keritot 2a) elaborates on the specific cases where this offering applies. Unlike willful sins, these are mistakes, but they still require atonement because they create spiritual damage.
Q: How does this verse apply today without the Beit HaMikdash (Temple)?
A: Since we lack the Beit HaMikdash and cannot bring korbanot (offerings), the Talmud (Berachot 32b) teaches that sincere teshuvah (repentance), tefillah (prayer), and tzedakah (charity) serve in place of sacrifices. The Rambam (Hilchot Teshuva 1:3) emphasizes that repentance alone is sufficient for forgiveness, though we pray for the restoration of the Temple service to fulfill these mitzvot fully.
Q: What lesson can we learn from 'וְנִסְלַח לוֹ' ('and it shall be forgiven him')?
A: This phrase teaches that Hashem is compassionate and readily forgives those who sincerely repent. The Midrash (Vayikra Rabbah 5:5) compares this to a doctor who assures a patient of healing—similarly, the Torah guarantees forgiveness for those who follow the proper steps of teshuvah. This inspires hope and encourages us to correct our mistakes and grow spiritually.
Context of the Verse
This verse (Vayikra 5:26) appears in the context of the Torah's discussion of the korban oleh v'yored (the sliding-scale offering), which is brought by an individual who commits certain inadvertent sins, such as false oaths or entering the Beit HaMikdash in a state of impurity. The verse emphasizes the role of the kohen (priest) in facilitating atonement and the promise of Divine forgiveness.
The Role of the Kohen in Atonement
Rashi (on Vayikra 5:26) explains that the phrase "וְכִפֶּר עָלָיו הַכֹּהֵן" ("the priest shall make atonement for him") refers to the sacrificial service performed by the kohen, which includes sprinkling the blood of the offering and burning its fats on the altar. The Rambam (Hilchot Teshuva 1:4) further clarifies that while the korban facilitates atonement, true repentance (teshuva) is a prerequisite for forgiveness.
The Nature of Forgiveness
The phrase "וְנִסְלַח לוֹ" ("and it shall be forgiven him") teaches that once the proper steps are taken—repentance, confession, and bringing the korban—Hashem grants complete forgiveness. The Sforno notes that this forgiveness applies even if the sin was committed multiple times, as long as the sinner sincerely repents each time.
Conditions for Atonement
Broader Theological Implications
The verse underscores the Torah's system of repentance and atonement, which balances Divine justice with mercy. The Kli Yakar highlights that the phrase "לִפְנֵי יְהוָה" ("before the Lord") reminds us that true atonement requires standing humbly in Hashem's presence, acknowledging His role as the ultimate source of forgiveness.