Vayedabber Adonai el Moshe lemor. Dabber el Benei Yisrael lemor: nefesh ki techeta bishgagah mikol mitzvot Adonai asher lo te’asena ve’asah me’achat meihenah. Im hakohen hamashiach yecheta le’ashmat ha’am, ve’hikriv al chatato asher chata par ben-bakar tamim laAdonai lechatat. Vehevi et-hapar el petach Ohel Mo’ed lifnei Adonai, ve’samach et-yado al rosh hapar ve’shachat et-hapar lifnei Adonai. Ve’lakach hakohen hamashiach middam hapar, ve’hevi oto el Ohel Mo’ed. Ve’taval hakohen et-etzba’o baddam, ve’hizzah min-haddam sheva pe’amim lifnei Adonai el penei parochet hakkodesh. Ve’natan hakohen min-haddam al-karnot mizbach ketoret hassamim lifnei Adonai asher b’Ohel Mo’ed, ve’et kol dam hapar yishpoch el yesod mizbach ha’olah asher petach Ohel Mo’ed. Ve’et kol chelev par hachatat yarim mimennu: et hachelev hamechasseh al hakerev ve’et kol hachelev asher al hakerev. Ve’et shtei hakelayot ve’et hachelev asher aleihen asher al hakesalim ve’et hayoteret al hakaved—al hakelayot yasirennah. Ka’asher yuram mishor zevach hashelamim, ve’hiktiram hakohen al mizbach ha’olah. Ve’et or hapar ve’et kol besaroh al rosho ve’al kera’av ve’kirbo u’firsho. Ve’hotzi et kol hapar el michutz lamachaneh el makom tahor el shefech hadeshen, ve’saraf oto al etzim ba’esh—al shefech hadeshen yissaref. Ve’im kol adat Yisrael yishge’u ve’ne’elam davar me’einei hakahal, ve’asu achat mikol mitzvot Adonai asher lo te’asena ve’ashmu. Venod’ah hachatat asher chate’u aleha, ve’hikrivu hakahal par ben-bakar lechatat, ve’hevi’u oto lifnei Ohel Mo’ed. Ve’samchu ziknei ha’edah et yedeihem al rosh hapar lifnei Adonai, ve’shachat et hapar lifnei Adonai. Ve’hevi hakohen hamashiach middam hapar el Ohel Mo’ed. Ve’taval hakohen etzba’o min-haddam ve’hizzah sheva pe’amim lifnei Adonai et penei haparochet. Umin-haddam yitten al-karnot hamizbe’ach asher lifnei Adonai asher b’Ohel Mo’ed, ve’et kol haddam yishpoch el yesod mizbach ha’olah asher petach Ohel Mo’ed. Ve’et kol chelbo yarim mimennu ve’hiktir hamizbechah. Ve’asah lapar ka’asher asah lefar hachatat ken ya’aseh-lo, ve’khiper alehem hakohen ve’nislach lahem. Ve’hotzi et-hapar el michutz lamachaneh, ve’saraf oto ka’asher saraf et-hapar harishon—chatat hakahal hu. Asher nasi yecheta ve’asah achat mikol mitzvot Adonai Elohav asher lo te’asena bishgagah ve’ashem. O-hoda elav chatato asher chata bah, ve’hevi et-korbano se’ir izzim zachar tamim. Ve’samach yado al rosh hassa’ir, ve’shachat oto bimkom asher yishachat et-ha’olah lifnei Adonai—chatat hu. Ve’lakach hakohen middam hachatat be’etzba’o ve’natan al-karnot mizbach ha’olah, ve’et damo yishpoch el yesod mizbach ha’olah. Ve’et kol chelbo yaktir hamizbechah, kechelev zevach hashelamim; ve’khiper alav hakohen mechatato ve’nislach lo.
In this aliyah, we encounter one of the Torah’s most revolutionary concepts: unintentional sin — and with it, the incredible idea that the Torah not only acknowledges human error, but provides a path for its repair.
This section deals with sin offerings — brought by those who transgressed unintentionally, without intending to defy God. The Torah categorizes these offerings based on the status of the sinner: whether it’s the anointed priest (i.e., the High Priest), the entire community, a leader, or a regular individual. Each one, accordingly, has a distinct path to atonement.
The progression of the aliyah:
It begins with the case of the bull brought by the High Priest if he sins. The sacrificial ritual is complex: dipping a finger in blood, sprinkling it toward the curtain, applying blood to the altar’s horns, and burning the sacrifice outside the camp — an unusual and elaborate process that underscores the severity of the sin.
Next, the Torah discusses a collective error — when the entire nation inadvertently strays. The elders, representing the people, lay their hands on the offering. Here, the teshuvah (repentance) is communal.
Then comes the case of a leader who sins — someone in a position of authority. The Torah emphasizes: even the most important individuals, even those who lead, are not above the law. He brings a male goat as his offering, undergoing a similar process of atonement.
Finally, the aliyah turns to the private individual — each and every one of us — who also brings a sacrifice and receives atonement.
A profound insight – from Ramban’s commentary:
Ramban explains a fundamental difference between the Olah (burnt offering) and the Chatat (sin offering). The Olah elevates a person spiritually, an expression of reverence and ascent. But the Chatat — it cleans the heart. It’s like a shower after an inner stain. The distinction between intentional and unintentional sin is not merely technical — it’s moral. The unintentional sinner didn’t just “make a mistake.” They must still look inward and ask: How did I let this happen?
A life message:
We all sin. We all make mistakes. But the Torah teaches — an unintentional sin does not absolve us of responsibility. When someone realizes they have erred, they not only can — they must stop, acknowledge it, and seek repair. It’s not about “punishment,” but purification, cleansing, and the opportunity for a new beginning. The message is profound: the Torah believes in us. It believes we can change, even when we’ve fallen without intent. And the process of bringing a korban — the touch, the action, the symbolism — is part of the soul’s transformation.
It’s also worth noting that the Torah begins with the mention of prominent figures — the High Priest, the leader. Perhaps to teach us: the greater your status, the greater your responsibility. But you too are entitled to atonement.
Wishing you a meaningful day, filled with insight, feeling, and responsibility. And may we all merit to repair — even when we stumbled unknowingly.
