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

Korbanics at a Glance
On the evening of May 5, I was privileged to give a talk at the Israel Center entitled Korbanics, the Study of Sacrifices. "Slide assisted", we studied Mishnayot from "Eizehu Mekoman", the 5th Perek of Zevachim, the tractate which discusses Korbanot. Later, a number of people asked me if I would summarize some of the high points that we covered that evening in TT. By the way, IY"H, there will be a Korbanics sequel on Sunday evening, May 30. Come one, come all!

Three kinds of animals and two species of birds were used for Korbanot: cattle, sheep, goats, pigeons, and turtledoves. Some Korbanot were accompanied by additional offerings consisting of fine flour mixed with olive oil which were burnt on the Mizbei'ach together with the sacrificial animal.

The wine was poured as a libation on the Mizbei'ach. These additional offerings are called Nesachim. The Korbanot were divided into two classes; Kodshei Kodashim – sacrifices of a higher level of sanctity, and Kodashim Kalim – sacrifices of a lower level of sanctity. Kodshei Kodashim could only be slaughtered north of the Mizbei'ach (Zevachim 5:1), however Kodashim Kalim could be slaughtered anywhere in the Azara (Temple Court) (Zevachim 5:6). (Kodshei Kodashim is a term frequently found in the Torah; Kodashim Kalim is a term coined by the Sages.) Any adult Israelite, man, woman, bond or free, could bring a Korban to the Beit HaMikdash. Two or more Israelites could form a partnership and bring an Olah (burnt offering) or Shelamim (peace offering) together. No Korban was accepted from a Jew who apostatized or who publicly desecrated Shabbat, however Korbanot were accepted from Jews who violated other mitzvot so as to encourage them to repent. A freewill Olah was the only Korban accepted from a non-Jew. If a non-Jew wanted to bring Shelamim, it was offered as an Olah. A non-Jew was not permitted to bring a required sacrifice such as a Chatat or an Asham or one of the required Olot such as the sacrifices brought by a woman after giving birth.

Kodashei Kodashim were brought into the Azara, through Sha’ar HaKorban, which was located on the northern side of the Mikdash complex. Kodashim Kalim, which could be slaughtered anywhere in the Azara, were admitted through Sha’ar HaBechorot, the Gate of First Born Animals, located in the southern wall of the Azara. The act of bringing the sacrificial animals into the Azara and then to the place of slaughter is called Haba’ah.

However it is likely that most Kodashim Kalim were also slaughtered north of the Mizbei'ach simply because of the superior "slaughtering facilities" which were located there. The sacrificial animal was positioned with its tail towards the north and its head towards the Mizbei'ach and its face was turned towards the west, the direction of the Bayit. The Ba’al Hakorban (the person bringing the Korban) stood behind the sacrificial animal and also faced the Bayit. He placed both hands on the animal's head between the horns (Yoma 36a, Ma’asei Hakorbanot 3:14) and pressed down with all his might (Chagiga 16b, Menachot 92b). This act is called Semicha. A man’s agent could not perform Semicha for him nor could a woman perform Semicha on her Korban (Chagiga 16b, Menachot 92b). While pressing down, the Ba’al HaKorban confessed his sin (Bamidbar 5:6,7) or said words of praise depending on the circum- stances (Ma’asei Hakorbanot 3:15). The sacri- ficial animal was then lowered to the floor, and one of the 24 iron rings embedded in the stone floor north of the Mizbei'ach was opened and the head of the animal positioned within. Then the ring was closed thereby immobilizing the neck of the animal.

There were four steps that were indispensable for the Halachic validity of the sacrificial rite: Shechita, Kabalat HaDam, Holacha, and Zerikat HaDam.
Shechita (slaughter) - Immensely ancient, the laws of Shechita are Halachot orally revealed to Moshe at Har Sinai and are intimated in the Biblical verse; ‘…you may slaughter from your cattle and from your flocks …as I have commanded you (Devarim 12:21). This Pasuk is considered one of the classic proofs of the authenticity of the Oral Torah, since nowhere in the written Torah are such commandments found. The technique of animal slaughter (but not birds) for Korbanot in the Mikdash and for meat for private consumption is identical. The Korbanot Tzibur (communal sacrifices) were slaughtered by Kohanim; private Korbanot were often slaughtered by the Ba'alei Korban. If the Ba'al Hakorban was unable to slaughter his Korban, professionals assisted him.

Kabalat HaDam (receiving the blood) - As soon as the animal was slaughtered, a Kohein caught the blood spilling out of its neck in a Kli Shareit, a Mikdash "service vessel". Kabalat HaDam was halachically acceptable only when performed by a Kohein. Halacha mandating the use of a Kli Shareit for Kabalat HaDam is derived from Shemot 24:6. "And Moshe took half of the blood and placed it in Aganot, ‘basins…"
Holacha (conveying the blood to the Mizbei'ach) - The Kohein then carried the Kli Shareit holding the blood to the Mizbei'ach (or in the case of ‘Inner Sin Offerings’ into the Bayit). Though Holacha is theoretically "indispensable" (Vayikra 1:5, Zebachim 4a), in rare cases, it could be subsumed in the blood application. An example would be if a Korban Pesach was slaughtered adjacent to the northern side of the Mizbei'ach and the Kohein who received the blood merely had to reach out and pour the contents of the Kli Shareit upon the base of the Mizbei'ach. In this case, Holacha was subsumed in the blood application and the Korban Pesach valid.

Zerikat HaDam ("generic" term for blood application) - Zerikat HaDam, which varied from Korban to Korban, was the culmination of the sacrificial rite. While the Mishna employs four terms for blood applications on the altar: Zerika (tossing), Netina (placing), Hazaya (sprinkling), and Sheficha (pouring), there were six variant blood applications for the various Korbanot and there were significant differences between them. Zerikat HaDam was valid only if performed by a Kohein and it was the most substantive component of the entire sacrificial rite because it - together with true repentance - effectuated atonement. An improperly performed or inadvertently omitted Zerikat HaDam negated the validity of the Korban. But one more step was necessary to complete the atonement process in the case of the Chatat and Asham and that was the eating of at least some of the meat by the Kohanim (Shemot 29:32,33). As the Gemara pithily puts it, “The Kohanim eat and the owners (the Ba'alei Korban) obtain atonement” (Pesachim 59b). <to be continued>

Catriel is in the process of writing a book: The Temple of Jerusalem, A Pilgrims Prospective; A Guided Tour through the Temple and the Divine Service

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