פרשת ויקרא — שביעי (Aliyah 7)

Parashat Vayikra | Leviticus 5:11–5:26 | Aliyah 7 of 7

קלאוד על הפרשה

The seventh and final aliyah of Parashat Vayikra completes the Torah’s treatment of the chatat (sin offering) with a remarkable provision for the very poorest members of Israelite society, and then introduces an entirely new category of sacrifice: the asham (guilt offering). The aliyah opens (5:11-13) by addressing someone who cannot afford even two birds — the already-reduced offering described in the previous aliyah. For such a person, the Torah permits a tenth of an ephah of fine flour as a chatat. Rashi, citing Menachot 6a, explains why this flour offering must contain no oil or frankincense: “It is a sinner’s offering, and therefore it is not proper that his offering should be embellished.” The flour chatat must remain unadorned precisely because it is an atonement, not a gift. Yet the very existence of this provision reveals a profound theological principle: no Israelite, however destitute, is excluded from the possibility of atonement. Ibn Ezra notes that a tenth of an ephah represents roughly a single day’s food — the Torah asks the poorest person for no more than one day’s sustenance.

The aliyah then transitions (5:14-16) to the first type of asham: the asham me’ilot, brought for inadvertent misuse of sacred property (me’ilah). The concept of me’ilah — deriving benefit from something consecrated to God — represents a trespass against the boundary between the holy and the profane. Rashi explains that the root m-’-l connotes “change” or “betrayal,” as in a wife’s unfaithfulness to her husband. The offender must bring a ram worth at least two shekalim of silver, restore the sacred property’s value, and add a surcharge of one-fifth. This fixed minimum value distinguishes the asham from the chatat, where the animal’s cost varies with the offender’s means. The requirement of monetary restitution alongside sacrifice establishes a principle that will recur throughout the aliyah: when damage has been done, ritual atonement alone is insufficient.

The next passage (5:17-19) introduces the asham talui, one of the more conceptually striking offerings in the entire sacrificial system. This guilt offering is brought by a person who suspects but is not certain that a sin has been committed. The classic example, given by the Talmud (Keritot 22b-23a) and cited by Rashi, involves a person who had two pieces of fat before him, one forbidden (chelev) and one permitted (shuman). He ate one and was later told that one of the two was chelev, but he does not know which he consumed. The asham talui “suspends” his punishment, protecting him until clarity emerges. If he later discovers that he did indeed sin, he must then bring a full chatat. Sforno offers a penetrating observation: even if the person turns out not to have sinned, the offering is not wasted, because the very carelessness that led to the uncertainty is itself a form of guilt — “he is certainly guilty before God for being careless enough for the doubt to arise.”

The aliyah concludes (5:20-26) with the asham gezelot, the guilt offering for interpersonal wrongs: denying a deposit, defrauding a business partner, robbery, withholding wages, keeping a lost object, or swearing falsely about any of these. Rabbi Akiva, as cited by Rashi from the Sifra, explains why the Torah describes these interpersonal offenses as “a trespass against the Lord” (ma’alah ma’al ba-Shem): when someone entrusts a deposit to another, he does so without witnesses, relying on God alone as “the Third Being between them.” To deny the deposit is therefore to deny God’s witness. The Or HaChaim elaborates further, identifying three distinct wrongs in such a sin: the theft itself, the affront to God’s justice in redistributing wealth against the divine allocation, and the defamation of the innocent victim who is made to appear a liar. Critically, atonement here requires both restitution — the principal plus a fifth — and the ram offering. Sforno emphasizes that the sacrifice achieves nothing until the guilty party has first satisfied the injured party’s claim. This insistence that sacrifice cannot substitute for interpersonal justice provides a fitting conclusion to Parashat Vayikra, anchoring the entire sacrificial system in moral accountability.

Leviticus 5:11–5:26 · ויקרא ה:יא–ה:כו

פסוק ה:יא · 5:11

Hebrew:

וְאִם־לֹא֩ תַשִּׂ֨יג יָד֜וֹ לִשְׁתֵּ֣י תֹרִ֗ים אוֹ֮ לִשְׁנֵ֣י בְנֵי־יוֹנָה֒ וְהֵבִ֨יא אֶת־קׇרְבָּנ֜וֹ אֲשֶׁ֣ר חָטָ֗א עֲשִׂירִ֧ת הָאֵפָ֛ה סֹ֖לֶת לְחַטָּ֑את לֹא־יָשִׂ֨ים עָלֶ֜יהָ שֶׁ֗מֶן וְלֹא־יִתֵּ֤ן עָלֶ֙יהָ֙ לְבֹנָ֔ה כִּ֥י חַטָּ֖את הִֽוא׃

English:

And if one’s means do not suffice for two turtledoves or two pigeons, that person shall bring as an offering for that of which one is guilty a tenth of an ephah of choice flour for a sin offering; one shall not add oil to it or lay frankincense on it, for it is a sin offering.

פסוק ה:יב · 5:12

Hebrew:

וֶהֱבִיאָהּ֮ אֶל־הַכֹּהֵן֒ וְקָמַ֣ץ הַכֹּהֵ֣ן ׀ מִ֠מֶּ֠נָּה מְל֨וֹא קֻמְצ֜וֹ אֶת־אַזְכָּרָתָהּ֙ וְהִקְטִ֣יר הַמִּזְבֵּ֔חָה עַ֖ל אִשֵּׁ֣י יְהֹוָ֑ה חַטָּ֖את הִֽוא׃

English:

The offerer shall bring it to the priest, and the priest shall scoop out of it a handful as a token portion and turn it into smoke on the altar, with יהוה’s offerings by fire; it is a sin offering.

פסוק ה:יג · 5:13

Hebrew:

וְכִפֶּר֩ עָלָ֨יו הַכֹּהֵ֜ן עַל־חַטָּאת֧וֹ אֲשֶׁר־חָטָ֛א מֵֽאַחַ֥ת מֵאֵ֖לֶּה וְנִסְלַ֣ח ל֑וֹ וְהָיְתָ֥ה לַכֹּהֵ֖ן כַּמִּנְחָֽה׃ {ס}        

English:

For whichever of these sins one is guilty, the priest shall thus make expiation on behalf of that person, who shall be forgiven. It shall belong to the priest, like the meal offering.

פסוק ה:יד · 5:14

Hebrew:

וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

English:

And יהוה spoke to Moses, saying:

פסוק ה:טו · 5:15

Hebrew:

נֶ֚פֶשׁ כִּֽי־תִמְעֹ֣ל מַ֔עַל וְחָֽטְאָה֙ בִּשְׁגָגָ֔ה מִקׇּדְשֵׁ֖י יְהֹוָ֑ה וְהֵבִיא֩ אֶת־אֲשָׁמ֨וֹ לַֽיהֹוָ֜ה אַ֧יִל תָּמִ֣ים מִן־הַצֹּ֗אן בְּעֶרְכְּךָ֛ כֶּֽסֶף־שְׁקָלִ֥ים בְּשֶֽׁקֶל־הַקֹּ֖דֶשׁ לְאָשָֽׁם׃

English:

When a person commits a trespass, being unwittingly remiss about any of יהוה’s sacred things: One shall bring as a penalty to יהוה a ram without blemish from the flock, convertible into payment in silver by the sanctuary weight, as a guilt offering.

פסוק ה:טז · 5:16

Hebrew:

וְאֵ֣ת אֲשֶׁר֩ חָטָ֨א מִן־הַקֹּ֜דֶשׁ יְשַׁלֵּ֗ם וְאֶת־חֲמִֽישִׁתוֹ֙ יוֹסֵ֣ף עָלָ֔יו וְנָתַ֥ן אֹת֖וֹ לַכֹּהֵ֑ן וְהַכֹּהֵ֗ן יְכַפֵּ֥ר עָלָ֛יו בְּאֵ֥יל הָאָשָׁ֖ם וְנִסְלַ֥ח לֽוֹ׃ {פ}

English:

That person shall make restitution for the remission regarding the sacred things, adding a fifth part to it and giving it to the priest. The priest shall make expiation with the ram of the guilt offering on behalf of that person, who shall be forgiven.

פסוק ה:יז · 5:17

Hebrew:

וְאִם־נֶ֙פֶשׁ֙ כִּ֣י תֶֽחֱטָ֔א וְעָֽשְׂתָ֗ה אַחַת֙ מִכׇּל־מִצְוֺ֣ת יְהֹוָ֔ה אֲשֶׁ֖ר לֹ֣א תֵעָשֶׂ֑ינָה וְלֹֽא־יָדַ֥ע וְאָשֵׁ֖ם וְנָשָׂ֥א עֲוֺנֽוֹ׃

English:

And a person who, without knowing it, sins in regard to any of יהוה’s commandments about things not to be done, and then realizes guilt: Such a person shall be subject to punishment.

פסוק ה:יח · 5:18

Hebrew:

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

English:

That person shall bring to the priest a ram without blemish from the flock, or the equivalent,*the equivalent I.e., in currency; cf. v. 15. as a guilt offering. For the error committed unwittingly, the priest shall make expiation on behalf of that person, who shall be forgiven.

פסוק ה:יט · 5:19

Hebrew:

אָשָׁ֖ם ה֑וּא אָשֹׁ֥ם אָשַׁ֖ם לַיהֹוָֽה׃ {פ}

English:

It is a guilt offering; guilt has been incurred before יהוה.

פסוק ה:כ · 5:20

Hebrew:

וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

English:

*This verse constitutes 6.1 in some editions. יהוה spoke to Moses, saying:

פסוק ה:כא · 5:21

Hebrew:

נֶ֚פֶשׁ כִּ֣י תֶחֱטָ֔א וּמָעֲלָ֥ה מַ֖עַל בַּיהֹוָ֑ה וְכִחֵ֨שׁ בַּעֲמִית֜וֹ בְּפִקָּד֗וֹן אֽוֹ־בִתְשׂ֤וּמֶת יָד֙ א֣וֹ בְגָזֵ֔ל א֖וֹ עָשַׁ֥ק אֶת־עֲמִיתֽוֹ׃

English:

When a person sins and commits a trespass against יהוה —by dealing deceitfully with another in the matter of a deposit or a pledge,*pledge Meaning of Heb. tesumeth yad uncertain. or through robbery, or by defrauding another,

פסוק ה:כב · 5:22

Hebrew:

אֽוֹ־מָצָ֧א אֲבֵדָ֛ה וְכִ֥חֶשׁ בָּ֖הּ וְנִשְׁבַּ֣ע עַל־שָׁ֑קֶר עַל־אַחַ֗ת מִכֹּ֛ל אֲשֶׁר־יַעֲשֶׂ֥ה הָאָדָ֖ם לַחֲטֹ֥א בָהֵֽנָּה׃

English:

or by finding something lost and lying about it; if one swears falsely regarding any one of the various things that someone may do and sin thereby—

פסוק ה:כג · 5:23

Hebrew:

וְהָיָה֮ כִּֽי־יֶחֱטָ֣א וְאָשֵׁם֒ וְהֵשִׁ֨יב אֶת־הַגְּזֵלָ֜ה אֲשֶׁ֣ר גָּזָ֗ל א֤וֹ אֶת־הָעֹ֙שֶׁק֙ אֲשֶׁ֣ר עָשָׁ֔ק א֚וֹ אֶת־הַפִּקָּד֔וֹן אֲשֶׁ֥ר הׇפְקַ֖ד אִתּ֑וֹ א֥וֹ אֶת־הָאֲבֵדָ֖ה אֲשֶׁ֥ר מָצָֽא׃

English:

when one has thus sinned and, realizing guilt, would restore either that which was gotten through robbery or fraud, or the entrusted deposit, or the lost thing that was found,

פסוק ה:כד · 5:24

Hebrew:

א֠וֹ מִכֹּ֞ל אֲשֶׁר־יִשָּׁבַ֣ע עָלָיו֮ לַשֶּׁ֒קֶר֒ וְשִׁלַּ֤ם אֹתוֹ֙ בְּרֹאשׁ֔וֹ וַחֲמִשִׁתָ֖יו יֹסֵ֣ף עָלָ֑יו לַאֲשֶׁ֨ר ה֥וּא ל֛וֹ יִתְּנֶ֖נּוּ בְּי֥וֹם אַשְׁמָתֽוֹ׃

English:

or anything else about which one swore falsely, that person shall repay the principal amount and add a fifth part to it. One shall pay it to its owner upon realizing guilt.

פסוק ה:כה · 5:25

Hebrew:

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

English:

Then that person shall bring to the priest, as a penalty to יהוה, a ram without blemish from the flock, or the equivalent,*the equivalent I.e., in currency; cf. v. 15. as a guilt offering.

פסוק ה:כו · 5:26

Hebrew:

וְכִפֶּ֨ר עָלָ֧יו הַכֹּהֵ֛ן לִפְנֵ֥י יְהֹוָ֖ה וְנִסְלַ֣ח ל֑וֹ עַל־אַחַ֛ת מִכֹּ֥ל אֲשֶֽׁר־יַעֲשֶׂ֖ה לְאַשְׁמָ֥ה בָֽהּ׃ {פ}

English:

The priest shall make expiation before יהוה on behalf of that person, who shall be forgiven for whatever was done to draw blame thereby.

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