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 (2)
Catriel gave a talk recently at the Center on Korbanics. He received many requests to write a summary of his talk. This week, we continue that summary which began in last week's TT. He will be giving a "sequel Korbanics lecture", Sunday, May 30 at the Center. Come one, come all!
A private individual brought a Chatat, a sin offering, when he unintentionally transgressed a Torah prohibition for which the offender would have been subject to the penalty of Kareit (spiritual extirpation) had the sin had been committed intentionally (Keritot 1:1,4). A Chatat was not brought for the non-ful- fillment of a positive mitzva. If the sin was committed intentionally, a sacrifice was not accepted. It is important to note that the transgressor was required to bring a Chatat only if the entire forbidden act was done inadvertently, from beginning to end. The Gemara in the 9th chapter of Shabbat and Rambam in Hilchot Shegagot discuss this concept in exhaustive detail. A Chatat could not be offered voluntarily; it was brought to atone for a specific defined sin. (Nevertheless, there were occasions when a Chatat was brought when there was no perceptible transgression, e.g. a Yoledet – the parturient.) The Chatat was classified as Kodshei Kodashim - sacrifices of a higher level of sanctity (Vayikra 6:18) and therefore was brought into the Azara through Sha’ar HaKor- ban (the Sacrificial Gate) which was located on the northern side of the Temple Court (Midot 2:6). This act is called Haba'ah. The sacrificial animals were either female sheep (Vayikra 4:32) or goats (Vayikra 4:28); only the Nasi - the ruler or King of Israel - brought a male goat (Vayikra 4:22).

Once at "the place of slaughter", the penitent sinner placed his hands on the head of the animal between the horns and pressed down with all his might. This act is called Semicha, a woman was exempt from this requirement. (Menachot 9:8). The Chozeir Beteshuva confessed his transgression, lowered the sacrificial animal to the ground, and then slaughtered it (Shechita). Immediately upon slaughter, a Kohein collected the blood gushing from the neck of the animal in a Kli Shareit (sacred vessel). This act, Kabalat HaDam, the receiving of the blood, was valid only if performed by a Kohein (Zevachim 32a). The Kohein carried the Kli Shareit containing the blood to the Mizbei'ach (Holacha) and ascended a small ramp which terminated at the level of the Soveiv, the walkway, which encircled the Mizbei'ach (Midot 3:1). Proceeding along the Soveiv, the Kohein circumambulated the Mizbei'ach and placed blood applications on the four horns of the Mizbei'ach. "How was this done? The Kohein ascended the (small) ramp and came to the Soveiv and then (proceeded) to the southeastern corner of the Mizbei'ach, then to the northeastern, and then to the northwestern and the southwestern ‘horn” (Zevachim 5:3). As the Kohein approached a corner, he would carefully dip his index finger into the blood and daub it on the corner of the ‘horn’ (Vayikra 4:30) leaving traces of blood. Then he would wipe off the blood remaining on his finger on the rim of the Kli Shareit before proceeding to the next corner. This particular blood application of the Chatat is called Netinat HaDam ("placing the blood") and was essential for the Chatat atonement rites (Vayikra 4:30). Incidently, the Kohein standing on the Soveiv of the massive Mizbei'ach of Bayit Sheini would find the ‘horns’ slightly above eye level.

The parts of the sacrificial animal burnt on the Mizbei'ach are called Emurim. Emurim also included Cheilev, forbidden (to eat) fat. Cheilev, considered the choicest part of the animal, entailed the penalty of Kareit if eaten (Keritot1:1). Unlike the Olah which was completely burnt on the Mizbei'ach (with the exception of the skin), only the innards and the Cheilev of the Chatat were consigned to the flames. When the Chozeir Beteshuva brought a ewe as a Chatat, the fat tail (the Alya) was also burnt on the Mizbei'ach (Ma'asei Hakorbanot 1:18). Unlike some Korbanot, no Nesachim (additional offerings of wine and flour mixed with oil) accompanied the Chatat. The atonement process for the Chatat had an additional component – the eating of at least some of the meat of the sacrificial animal by the Kohanim. The sacrificial meat was to be eaten by male Kohanim in the Azara and specific adjacent areas (Vayikra 6:19, Pesachim 59b). Since the eating of meat of the Chatat was considered a continuation of the atonement process, it was a vital component of the Avoda and therefore the Kohanim wore their Bigdei Kehuna, priestly garments, during the meal (Yoma 68b). The Kohanim ate the meat of the Chatat the day of sacrifice and "that night until midnight" (Zevachim 5:3). Meat left over by the Kohanim (Notar) was burnt. The Kohanim could prepare the meat any way they wished, boiled, roasted etc. The offering of the Chatat in the spirit of true repentance by the Chozeir Beteshuva, and the correct fulfillment of the Korbanic rites with proper intent by the Kohanim, effectuated complete atonement (Vayikra 4: 31, Keritot 25a).

In contradistinction to the Chatat, the Olah, the "burnt offering", was voluntary. The Olah, the only Korban completely consumed by the flames on the Mizbei'ach, could be brought for the following reasons: [1]. If an Israelite had an opportunity to observe a Mitzvat Asei, and failed to do so, e.g. he forgot to hear the blowing of the Shofar on Rosh Hashana; [2]. If an Israelite transgressed 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); [3] If an Israelite had “forbidden thoughts.” such as contem- plating the idol worship, apostasy or blas- phemy. (Vayikra Rabba, Seder Tzav 7:3). The bringing of an Olah was not obligatory for sins of omission and atonement could be effected by true repentance alone. Nevertheless, even a person who repented was not "as beloved" before G-d as before and remained with a certain "emptiness". The Olah "filled" this "emptiness". We have compared this spiritual condition to a board with a nail embedded in it. By repenting, you may indeed remove the nail but the hole remains. The Olah "fills the hole". A person could also bring an Olah simply to give thanks to G-d without being conscious of any wrongdoing on his part. 

Animals suitable for Olot were male cattle, sheep or goats, turtledoves and young doves were also acceptable for private Olot (Vayikra 1:14). The Olot were Kodshei Kodashim and therefore, like Chatot, they were slaughtered north of the Mizbei'ach. <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