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 (3)
A partial list of Olot (burnt offerings) include the following: 1. The daily obligatory community Korbanot – the Temidim - offered in the Mikdash every morning and afternoon. In addition, other community Olot were brought on Shabbat, Rosh Chodesh, the Shalosh Regalim, Rosh Hashana, and Yom Kippur.2. An Israelite was required to bring Olot (Re'iya) during the Shalosh Regalim (Devarim 16:16). 3. The parturient "on the completion of her days of purity" brought an Olah (Vayikra 12:6). 4. One of the three Korbanot brought by the Nazir when he completed his period of Naziriteship (Bamidbar 6:14) and when he became impure (Bamidbar 6:9-12). 5. One of the three Korbanot brought by the Metzora, (‘leper’) in the process of completing his purification rites (Vayikra 14:31). 6. A proselyte was required to bring an Olah (Bamidbar 15:14). After the Churban, this requirement lapsed. 7. When there were no other Korbanot being offered, communal Olot were brought at public expense, so the "Mizbei'ach would not remain ‘idle' (Shevu'ot 12b). 8. There are provisions in the Torah for a number of very rare Olot. Our sources do not even mention if these exotic Korbanot were ever actually offered.

A Yisrael could bring an Olah if he had an opportunity to observe a Mitzvat Asei and inadvertently neglected to do so, e.g. he forgot to eat Matza on Pesach eve. If the Yisrael violated a Mitzvat Lo Ta'aseh, e.g. “You shall not rob” (Vayikra 19:13) and ‘balanced’ his transgression by observing the corresponding Mitzvat Asei, e.g. “And you shall restore the stolen goods…” (Vayikra 5:23). A Yisrael could bring an Olah if he "thought forbidden thoughts”, e.g. apostasy or idol worship (Vayikra Rabba, Tzav 7:3). The bringing of an Olah was not obligatory for sins of omission; atonement could be effected by repentance alone, nevertheless…. If the Ba’al HaKorban deemed the Olah as part of his atonement process, he confessed his transgression; if not, he recited words of praise and blessing.

Since the Olah fell into the category of Kodshei Kodashim, sacrifices of a higher level of sanctity, the sacrificial animal was slaughtered north of the Mizbei'ach. Communal Korbanot were slaughtered by Kohanim; ideally a private Korban was slaughtered by the Ba'al HaKorban. Kabalat HaDam - receiving the blood, Holacha, conveying the blood to the Mizbei'ach in a Kli Shareit (a Mikdash "service vessel"), and Zerikat HaDam, the proper blood application on the Mizbei'ach, were valid only when performed by a Kohein. The correct completion of Zerikat HaDam, together with sincere repentance, effectuated the atonement (Vayikra 17:11, Yoma 5a). (There are rare cases when Korbanot were valid even if Zerikat HaDam was only partially completed but these uncommon exceptions do not modify the general rule. Sometimes a Korban could even be valid if the Netachim, the dismembered parts of the sacrificial animal, were not burnt on the Mizbei'ach e.g. the Netachim became ritually impure after the Kohein performed Zerikat HaDam. What validated the Korban was the correct Zerikat HaDam.) Approaching the northeastern corner of the Mizbei'ach, the Kohein tossed the blood in such a way that some splattered on the northern side and some on the eastern side. The Kohein then proceeded to the southwest corner and tossed blood against the southwest corner of the Mizbei'ach, some blood splattered on the southern side and some on the western side. Blood remaining in the Kli Shareit was poured into the southern of the two holes located at the southwest corner of the base platform of the Mizbei'ach (Tamid 4:1). The slaughtered animal was then flayed, dismembered, and thoroughly washed down before being salted and consigned to the Mizbei'ach flames. However before casting the Netachim onto the fire, the Kohanim removed the sciatic nerve and threw it onto the pile of ashes located in the middle of the Mizbei'ach (Hulin 90b). Nesachim, fine flour mixed with oil and a measure of wine always accompanied an Olah.

Regarded as Kodshei Kodashim, the Asham (the guilt offering), was offered only in six specific circumstances: 1. Asham Me'ilot ram was brought when a person inadvertently misappropriated Mikdash property for personal use (Vayikra 5:15). 2. Asham Gezei- lot ram was brought by someone who admitted that he previously had sworn falsely when he denied stealing or embezzling (Vayikra 5: 20-26). 3. Asham Metzora was one of the three Korbanot which comprised the final purification rites of the 'leper'. The only Asham accompanied by Nesachim, the Asham Metzora was also unique among all Korbanot in that two Kohanim received the blood. One Kohein received the blood of the sacrificial lamb in a Kli Shareit and conveyed the blood to the Mizbei'ach. The other Kohein received the blood in his cupped right hand and applied this blood to the right ear, right thumb and right big toe of the Metzora as part of the atonement and purification process (Vayikra 14: 13,14). 4. When a ‘Canaanite’ maidservant belonging jointly to two masters was freed by one of them, she entered a state of being half slave and half free. If such a maidservant was betrothed to a Hebrew slave and then was violated, the guilty party was obligated to bring a ram as an Asham Shifcha Charufa (Vayikra 19: 20–22). 5. The lamb of the Asham Nazir was one of the three requisite Korbanot required to atone for the ritual contamination of the Nazir (Bamidbar 6: 9-12). 6. If a Yisrael was in doubt whether he should bring a Chatat, a sin offering or not, he brought a ram as an Asham Talui. If he subsequently found out that he had indeed sinned, he brought the mandatory Chatat (Vayikra 5: 17-19). The preparations and the Zerikat HaDam of the Asham were the same as those of the Olah, but, like the Chatat, some of the meat was eaten by the Kohanim as part as the atonement process (Vayikra 7:1–7). Kodshei Kodashim could also be eaten by Kohanim who, because of disqualifying physical disabilities, were not permitted to participate in the Avoda (Zebachim 12:1).

Shalmei Tzibbur (two male sheep), offered as congregational peace offerings on Shavu’ot, were the only Shelamim considered Kodshei Kodashim. Zerikat HaDam of all Shelamim, public and private, was similar to that of the Olah and Asham. Kohanim ate the meat of the Shalmei Tzibbur within the Azara (Zevachim 5:5). Private Shelamim – the "peace offering" fell into the category of Kodashim Kalim - sacrifices of a lower level of sanctity - and therefore were slaughtered anywhere in the Azara. It was said that "Shelamim brought peace to the world because (unique among Korbanot) the Mizbei'ach, Kohanim and the Ba’al HaKorban all received their share." Always accompanied by Nesachim, Shelamim were brought to convey joy and thanksgiving. The Kohanim received the breast and the right hind thigh and the rest of the meat was eaten by the Ba’al Hakorban, his family and guests in a festive banquet within the boundaries of Jerusalem in a state of purity. The sacrificial animals were cattle, sheep or goats of either sex (Vayikra 3). <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