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.

Birds and Mechusrei Kapara, those lacking atonement
In last weeks TT (#659) I quoted the pasuk, "If an individual… shall sin unintentionally, by committing one of the commandments of G-d that might not be done, and he becomes guilty, if the sin becomes known to him, he shall bring as his offering a she-goat … (or a female sheep) (Vayikra 4:27). While for most sins, a penitent sinner only could bring a she-goat or a ewe as a Korban no matter what his economic situation was, there were three transgressions where he could bring a Korban Oleh V'Yoreid, i.e. a Korban which varied according to the financial means of the offender. (1) "If a person will sin: If he accepted a demand for an oath (incourt), and he is a witness - either he saw or he knew - if he does not testify, he shall bear his iniquity…" (Vayikra 5:1). Upon admitting that he swore falsely, the offender obligates himself to bring a Korban Oleh V'Yoreid (Shevu'ot 33b). (2) "Or if a person will swear, expressing with his lips to do harm or to do good, anything that a person will express in an oath, but it was concealed from him (i.e. he forgot that he had made the vow and as a result, he broke it), and then he knew and he became guilty…" (Vayikra 5:4). (3) "Or if a person will have touched any impure object… and makes himself guilty. Or if he touches the impurity of man… but he became aware of it and became guilty..." (Vayikra 5:2,3).

Since under normal circumstances being impure was not sinful, a Korban Oleh V'Yoreid was only required when the Mikdash was entered or Kodashim eaten in a state of impurity" (See Shevu'ot 6b). After considering these three sins the Torah concludes,"if his means are insufficient for a sheep or a goat, he shall bring as 'an expression of the guilt of the sin that he has committed' two turtle doves or young pigeons to G-d, one for a Chatat and one for an Olah (Vayikra 5:6,11). TT Reader Tzipora from Yerushalayim protested, "You give your devotees (?) the wrong impression. The three instances that you wrote about are not the only times people could bring birds. Tell them about the four Mechusrei Kapara. Explain to them that the Metzora (the "leper", the person affected with the skin diseases described in Vayikra 13), the Yoledet (the parturient, Vayikra 12), the Zav (the man who experienced certain type of seminal emissions, Vayikra 15:2,3), and the Zava (a woman who had unusual Nida-like bleeding after the conclusion of her normal menstrual period, Vayikra 15:25-30) could also bring birds." OK, Tzipora, you're on.

Mechusrei Kapara (lit. "lacking in atonement") "There are four whose atonement is incomplete" (Keritot 2:1). Even after the Mechusar Kapara has already waited his/her required time period (e.g. until sunset, seven days, etc.) and has already immersed in a Mikveh, the atonement and purification process is incomplete until he brought his required Korbanot to the Mikdash. During this interim period, the Mechusar Kapara assumed the status of a Tevul Yom (lit. one who immersed that day) and was forbidden to enter Mikdash grounds or eat Kodashim. The following morning the four Mechusrei Kapara, the "ex-Metzora", the Yoledet, the "ex-Zav" and the "ex-Zava" could bring their Korbanot and complete their purification and atonement.

The Metzora: Related in detail in Vayikra 14:1-31, two birds were required for the initial purification of the Metzora. Once the Metzora had been cured of his Tzara'at, and this was verified and orally proclaimed by a Kohein after a thorough visual inspection, the purification and atonement rites could begin. "The Kohein shall command: and for the person being purified, there shall be taken two live clean birds, cedar wood, crimson thread, and hyssop. The Kohein shall command and the one bird shall be slaughtered over an earthenware jar over spring water. ("On the basis of tradition" the slaughtered bird was then buried. Rambam, Hil. Tum'atTzara'at 11:1). And as for the live bird, he shall take it with the cedar wood, red thread, and hyssop, and he shall dip them and the live bird into the blood of the bird that was slaughtered over the spring water." (It is important to note that these first two birds were not Korbanot, therefore they did not have to be doves or turtle doves, the usual birds used for sacrificial offerings. They did have to be kosher birds and wild so that the surviving "live bird" would actually fly away. The slaughtered bird was slaughtered in the usual way, not Melika). "Then he shall sprinkle seven times upon the person being purified from the Tzara'at,he shall purify him, and he shall set the live bird free upon the open field" (Vayikra 14:1-7). "The birds should be alike in appearance, in size and in value and should have been bought at the same time" (Nega'im 14:5).

On the morning of the 8th day, the M'taheir, the ex-Metzora still in the process of purification, was permitted to enter the Ezrat Nashim, the Court of the Women. He brought with him three "unblemished" sacrificial animals: a male lamb for an Asham - the guilt offering, a female lamb for a Chatat - sin offering, and another male lamb for an Olah, a burnt offering (Vayikra 14:10). However an indigent M'taheir brought "only one male lamb for an Asham to provide atonement for him" and two Korbanot Oleh V'yoreid which consisted "two turtle doves or two young pigeons... one shall be a Chatat and one an Olah" (Vayikra 14:21). (See TT616,617,618, The "Leper")

The Yoledet: A woman who gave birth became impure for seven days if the newborn is male; fourteen days if the child is female and during this period she was forbidden to her husband. Entrance to the Mikdash complex and the ingestion of Kodashim (consecrated foods, e.g. meat from Kodashim Kalim, sacrifices of a lower level of sanctity etc.) was barred to her; "she may not touch anything holy". At the conclusion of this period and even after she immersed in a Mikveh, there was an additional waiting period of 33 days for a male child (40 total) and 66 days (80 total) for a female, when she could cohabit with her husband but still could not enter Mikdash grounds or eat Kodashim. At the end of this additional period (actually on the morning of the 41st day or the 81st day) the Yoledet was required to bring a turtle dove or pigeon for a Chatat and a male sheep for an Olah. (The Chatat is offered first.) "But if she could not afford a sheep", she could bring two turtle doves or pigeons for her Korbanot (Vayikra 12:1-8). R. Simeon bar Yochai was asked why the parturient must bring a Chatat. He answered, because of the possibility that, in the pain of birthing, she might have sworn "impetuously" never to cohabit with her husband again (Nida 31b). "It once happened in Jerusalem that the price of a pair of pigeons rose to a golden dinar. Said R. Simeon ben Gamliel, 'By this sanctuary, I shall not go to sleep tonight until they cost but a silver dinar." He issued a decree permitting a woman who ordinarily would be obligated to bring five pairs of birds as Korbanot to offer only one pair, "there upon, the price of a pair of birds stood at a quarter of a silver dinar each" (Keritot 1:7).

Tzipora, there's more coming!

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