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 - Last Part
Shalmei Chagiga – the special festival sacrifice - were offered by all male Olei Regel when they ascended to Jerusalem for the Shalosh Regalim. After the Kohanim burnt the Emurim (innards) on the Mizbei'ach and received their share, the rest of the meat was eaten by the Ba’alei HaKorban, their families and guests in a state of purity within the boundaries of Jerusalem. Like all private Shelamim, the sacrificial animals were cattle, sheep or goats of either sex and could only come from Chulin, unconsecrated animals. Even though the term Chagiga is not specifically mentioned in the Torah, the Sages verified the existence of this Korban from three different sources, Shemot 23:14, Vayikra 23:39, and Devarim 16:16, and they fixed a minimum price of two pieces of silver to be spent by the Oleh Regel in procuring a sacrificial animal (Chagiga 1:2). And the upper limit? "…everyone according to what he can give, according to what the blessing that the Lord your G-d gives you" (Devarim 16:17). It was a Mitzva Min Hamuvchar ("most satisfactory") to offer the Shalmei Chagiga on the first day of Pesach and Sukkot, however, if logistically this proved impossible, they could be brought during the entire week (Chagigah 7b). Unlike Sukkot and Pesach, Shavu’ot does not last a week, and Olei Regel who were unable to offer their Korbanot on the Chag itself, their Korbanot were still permitted "to be made good for seven days" (Chagiga 17a). No private Korbanot, with the exception of the Korban Pesach, were ever offered on Shabbat. Shalmei Simcha were obligatory and therefore could be taken from Ma'aseir Beheima (tithes from cattle, sheep and goats - see below) or various other voluntary Korbanot brought by the Olei Regel. "R. Yehuda ben Beteira said, 'When the Beit HaMikdash was in existence, there could be no rejoicing except with meat, as it is said, "And you shall sacrifice Shelamim, and shall eat there and you shall rejoice before the Lord your G-d" (Devarim 27:7, Pesachim 109a). Commenting on the above Pasuk, Torah Temima (the earlier TT) analyzes the Mitzva of eating meat on Yom Tov in these "Shelamim-less" days. He writes, "Eating meat on Yom Tov is a Mitzva even today… nevertheless, since the meat eaten today is not holy meat i.e. Shelamim meat… (its "power") is not sufficient to exalt the soul to the highest levels (of Simcha). For this reason an additional element had to be added; the drinking of wine" (a joyous act recommended by the Gemara).

Chagigat Arba Asar, another variety of Shelamim, was brought with Korban Pesach so that there would be enough meat to satiate all in the Chavura (pre-registered members of the Pesach group) before they ate of the K.P. If the number of people in the Chavura was small, and the meat of the Korban Pesach would suffice, Chagigat Arba Asar was not required. Chagigat Arba Asar was not brought when Erev Pesach fell on Shabbat.

Korban Toda (Thanksgiving Offering) an- other kind of Shelamim, was brought by one if he was liberated from prison, recovered from a serious illness, returned from a sea voyage or if he returned to ‘civilization’ after being lost in the wilderness (Vayikra 7:11-17). According to Berachot 54b, the Sages derived this ruling from Tehilim 107:23-31. [Today, we would say Birkat HaGomel.] The blood application of the Korban Toda was identical with that of other Shelamim. After the Emurim were burnt on the Mizbei'ach, some of the meat was retained by the Kohanim and the rest was eaten by the Ba’al HaKorban together with his family and friends. Unlike other Shelamim which could be eaten "during two days and (the intervening) night (but note Ramban on Vayikra 7:16), the meat of the Korban Toda could be eaten only on the day of sacrifice and on the night following until midnight. Korban Toda was accompanied by forty loaves of four different kinds (Menachot 77b), one kind leavened, the others, unleavened. One loaf of each variety was given to the Kohanim.

Bechor – Firstborn Animals - Firstborn males of cattle, sheep, and goats, were given to a Kohein who in turn offered it in the Mikdash as a Korban. The Emurim were burnt on the Mizbei'ach and the meat was eaten by the Kohanim and their households in a state of purity within the boundaries of Jerusalem "during two days and (the intervening) night" (Shemot 13:2, Zevachim 5:8). Bechorot, like all Kodashim Kalim - sacrifices of a lower level of sanctity - were brought into the Azara through the Sha'ar HaBechorot, a gate located on its southern side. Tif'eret Yisrael contends that the Mikdash authorities named this gate after the firstborn animals "because similar to the meat of Kodshei Kodashim (sacrifices of a higher level of sanctity) all the meat of the Bechorot was assigned to the Kohanim. For this reason, the possibility existed that someone would err and claim that if Bechorot were slaughtered in the southern area of the Azara, they would be invalidated. Therefore, they ordained that Bechorot should be brought into the Azara through Sha'ar HaBechorot, the southern gate named after them. This accentuated the fact that Bechorot were indeed Kodashim Kalim and could be slaughtered in the southern part of the Azara" (Midot 1:4, Tif'eret Yisrael 33). Unlike Kodshei Kodashim which could be slaughtered only north of the Mizbei'ach, "Kodashim Kalim could be slaughtered anywhere in the Azara" and not only in the south (Zevachim 5:6,7,8).

Ma’aser Beheima – the Tithing of Kosher domesticated Animals - One out of every ten cattle, sheep or goats, male or female born each year was brought to the Mikdash as a Korban. The Emurim were burnt on the Mizbei'ach and the meat was eaten by the Ba'al HaKorban, his family and guests in a state of purity within the boundaries of Jerusalem ‘during two days and (the intervening) night.’ (Zevachim 5:8).

Chatat, Asham, Bechor, Ma’aser Beheima, and Korban Pesach were at all times obligatory; Olah, Shelamim and Korban Toda were considered voluntary.
“Rabbi Ammi said, 'Said Avraham before the Kadosh Baruch Hu: Ribono Shel Olam, perhaps G-d forbid, Israel will sin before You and You will do to them what You did to the generation of the Flood? He answered, ‘Not so.’ He then said before Him, ‘Ribono Shel Olam, ‘By what shall I know this?’ G-d said, “Take before Me a heifer of three years old… (intimating that Israel would obtain atonement by means of the Korbanot). He (Avraham) then said before Him, “Ribono Shel Olam, This is very well when the Beit HaMikdash is standing, but in the time when there will be no Beit HaMikdash, what will happen to them?” He replied, “I have already established for them the order of sacrifices. When they will study the sections dealing with Korbanot, I will consider it as if they are bringing Me an offering, and forgive them all their sins'” (Megila 31a,b).

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