intended to increase the knowledge, interest,and anticipation of the reader, thereby hasteningthe realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

The Olah, “Most Excellent of Korbanot…”
"Why does the Torah enumerate the Olah first in the order of Korbanot in the beginning of Vayikra? Because the Olah is the most distinguished, the most excellent of all the Korbanot. Those who bring it do not receive anything from it and even the Kohanim who actually offer it on the Mizbei'ach do not receive anything from it except the skin. Everything else is burnt on the Mizbei'ach before G-d."

The Olah was a totally voluntary sacrifice; it was not obligatory. Nevertheless it could be brought for the following reasons:

• If an Israelite was “Mevateil a Mitzvat Asei”, that is he had the opportunity to observe a positive commandment and inadvertently failed to do so. For example if he missed hearing the blowing of the Shofar on Rosh HaShana, or somehow neglected "taking the Arba Minim during Sukkot, or forgot to eat Matza on the eve of the 15th of Nisan, or did not put on Tefilin, etc., after repenting of his sin, he could bring an Olah.

• If an Israelite transgressed a Mitzvat Lo Ta'aseh, a "negative commandment", such as "You shall not rob" (Vayikra 19:13) and attempted to remedy his transgression by observing the "corrective" Mitzvat Asei (Lav Shenitak La'asei), after making restitution, he could bring an Olah. In this particular case, robbery, the corrective Mitzvat Asei would be "And you shall restore the stolen goods…" (Vayikra 5: 23).

• If an Israelite had "forbidden thoughts" (Avon Machshevet HaLeiv) and contem- plated such prohibited behavior as the worship of idols, apostasy, blasphemy, etc., after atoning for his sin, he could bring an Olah. The concept of bringing an Olah to expiate forbidden thoughts was derived from Iyov (Job) who brought Olot saying, "It may be that my sons have sinned and blasphemed G-d in their hearts" (Iyov 1: 5).

The bringing of an Olah was not obligatory for sins of omission. For these sins, atone- ment could be effected by true repentance alone. Nevertheless, even a person who effected true repentance was not "as beloved" as before and remained with a certain "emptiness" in his relationship with G-d.

Bringing an Olah rectified this remaining "emptiness". Perhaps one way of looking at it is to picture the negative spiritual influence of these shortcomings as similar to that of a nail being hammered into a board. Penitence may remove the nail, but the hole in the board remains. Bringing an Olah "plugs the hole" and totally wipes the slate clean.

And an Israelite could also bring an Olah simply to give thanks without being conscious of any wrongdoing on his part.

The Olah was the only Korban accepted from a non-Jew because, as the Amora Rav Huna put it, "His heart is directed to Heaven." However an Olah was not accepted from an apostate nor from someone who publicly desecrated the Shabbat. Two or more people could form a partnership and jointly bring an Olah. Like all Korbanot, the Olah could be offered only during the day.

The daily obligatory sacrifices - the Temidim - offered in the Beit HaMikdash every morning and afternoon were Olot. Additional community Olot (Musafin) were brought on Shabbat, Rosh Chodesh, the festivals and Yom Kippur. The animals, depending on the circumstances, public or private, could be male cattle, sheep or goats. While turtledoves and doves were acceptable for private Olot, they were not brought as communal offerings. Aside from the Korban Pesach, no sacrifice was permitted to be offered after the afternoon Tamid.

In order to be acceptable as Korbanot, cattle, sheep and goats had to be in perfect condition and of the best quality without physical defects; however turtledoves and doves were disqualified only if a limb was missing. Animals stolen, utilized for immoral purposes and/or used in idolatrous rites were unacceptable. The Olei Regel (pilgrims) could bring their own sacrificial animals, but they also had ample opportunity to purchase them in Jerusalem. In fact, a substantial component of the economy of Jerusalem was dependent on supplying the needs of Olei Regel and of the Beit HaMikdash

Kodashei Kodashim, Korbanot of a higher level of sanctity (which include the Olah), were brought into the Azara through the Sha'ar HaKorban - the Sacrificial Gate which was located on the northern side of the Temple complex. This was logical because Kodashei Kodashim were slaugh- tered north of the Mizbei'ach. The act of bringing the sacrificial animals into the Azara and to the place of slaughter was called Haba'ah.

All animal sacrifices offered by an individual required Smicha - the laying on of hands - with the exception of the Bechor (first-born animals), the Ma'aser Beheima (animal tithes) and the Korban Pesach. The Ba'al HaKorban - the person bringing the Korban - could not place an imposition between his hands and the head of the animal. The Sages said that the Azara itself became "outraged" and "cried out" when Yissachar of K'far Barkai, a Kohein Gadol, "honored himself" but "desecrated the holy sacrifices of Heaven because he wrapped his hands with silks and performed the Avoda". By doing this he invalidated the Korbanot. With rare exception, the communal sacrifices did not require Smicha. Bird offerings never required Smicha.

At the place of slaughter, the sacrificial animal was positioned with its tail towards the north and its head south towards the Mizbei'ach but its face was turned west towards the Bayit. The Ba'al HaKorban stood behind the sacrificial animal and also faced the Bayit. He then placed both hands on its head between the horns and pressed down with all his might. Depending on the circumstances, (and the type of Korban he brought) he either quietly confessed his sin or joyously articulated words of thanks- giving and praise. <to be continued>

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email: acatriel@netvision.net.il. Catriel is in the process of writing a book entitled: The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.