Difference between revisions of "Nature of the Asham/2"
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<category>Reparations Offering | <category>Reparations Offering | ||
| − | <p>The Asham is a | + | <p>The Asham is a reparations offering, allowing a sinner to pay back debts owed to Hashem for sacrilege to the Sanctum.</p> |
| − | <mekorot> | + | <mekorot><multilink><a href="RDavidZviHoffmannVayikra5-17" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannVayikra5-17" data-aht="source">Vayikra 5:17</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>, modern scholars<fn>Many modern scholars take this approach, though they vary in the details and extent to which they apply it. See J. Milgrom "The Cultic Asham: A Philological Analysis," Proceedings of the Sixth World Congress of Jewish Studies I (1977): 299-308 and The Anchor Bible: Leviticus (New York, 1991): 319-373.   See also  צ' וינברג, "חטאת ואשם", בית מקרא יח (תשל"ג): 524-530,  ב' קהת (קץ), "קורבן האשם", דף קשר 328 (תשנ"ב): 2-3, מ' ברזילי, "מה בין חטאת לאשם – על תפקידם של קורבנות החובה בספר ויקרא", משלב מ (תשס"ו):31-50 and R"Y Grossman, "<a href="https://www.etzion.org.il/he/38-%D7%90%D7%A9%D7%9D-%D7%95%D7%92%D7%96%D7%9C-%D7%92%D7%91%D7%95%D7%94">אשם וגזל גבוה</a>".</fn></mekorot> |
| − | <point><b>Meaning of Asham</b> – This approach understands that the noun "אשם" means reparations or compensation, pointing to the word's usage in <a href="Bemidbar5-7-8" data-aht="source">Bemidbar 5:7-8</a> and <a href="ShemuelI6-3-8" data-aht="source">Shemuel I 6:3-8</a> as evidence.<fn> | + | <point><b>Meaning of Asham</b> – This approach understands that the noun "אשם" means reparations or compensation, pointing to the word's usage in <a href="Bemidbar5-7-8" data-aht="source">Bemidbar 5:7-8</a> and <a href="ShemuelI6-3-8" data-aht="source">Shemuel I 6:3-8</a> as evidence.<fn>R. D"Z Hoffmann notes that the root in general often connotes destruction (as in Yechezkel 6:6) or punishment (as in <a href="Hoshea5-15" data-aht="source">Hoshea 5:15</a> or <a href="Tehillim34-22" data-aht="source">Tehillim 34:22</a>), and hence, too, payment of a penalty or debt.  J. Milgrom similarly notes that the word might take on different connotations in different contexts and forms. As a verb, it might mean to incur liability or feel guilt (as in <a href="Vayikra5-5" data-aht="source">Vayikra 5:5</a>), or alternatively, to be punished. As a noun, outside of the cultic context, it means reparations and in the cultic context, reparation offering. He notes that several words in Biblical Hebrew, such as עון or רעה, refer both to a sin itself and to its repercussions or punishment. The root, "אשם", thus similarly can refer both to the state of feeling guilt, or to the reparations that one pays as a result.</fn> As such, in the cultic context, the word refers to a "reparations offering".</point> |
| − | <point><b>Asham: common denominator</b> – | + | <point><b>Asham: common denominator</b> – <multilink><a href="SefornoVayikra7-1-7" data-aht="source">Seforno</a><a href="SefornoVayikra1-4" data-aht="source">Vayikra 1:4</a><a href="SefornoVayikra5" data-aht="source">Vayikra 5</a><a href="SefornoVayikra7-1-7" data-aht="source">Vayikra 7:1-7</a><a href="SefornoVayikra14-12" data-aht="source">Vayikra 14:12</a><a href="SefornoVayikra19-20" data-aht="source">Vayikra 19:20</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink> asserts that the common denominator between all the cases listed in Vayikra 5 in which an Asham is brought is that they all involve sacrilege of the Sanctum (מעילה בקודש). The transgressor incurred a debt to Hashem by benefiting from (or profaning) the Kodesh. This debt is paid through the Asham.<fn>In R. D"Z Hoffmann's words, an Asham is "תשלום חוב לה".</fn> <br/> |
<ul> | <ul> | ||
<li><b>אשם מעילות</b> –This is most evident in the case of "אשם מעילות",‎<fn>This case is perhaps listed first as it, to some extent, defines the requirements of an Asham.</fn> brought by one who has unintentionally benefited from that which was sanctified to Hashem.<fn>One, however, might question why extra reparations are due given that the inadvertent sinner is obligated to repay what he took and add a fifth.  These sources might respond that the individual must pay back both the Mikdash itself and Hashem.</fn></li> | <li><b>אשם מעילות</b> –This is most evident in the case of "אשם מעילות",‎<fn>This case is perhaps listed first as it, to some extent, defines the requirements of an Asham.</fn> brought by one who has unintentionally benefited from that which was sanctified to Hashem.<fn>One, however, might question why extra reparations are due given that the inadvertent sinner is obligated to repay what he took and add a fifth.  These sources might respond that the individual must pay back both the Mikdash itself and Hashem.</fn></li> | ||
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<point><b>Other cases obligating an Asham</b> – It is not as easy to see how the other instances in which one is required to bring an Asham<fn>These include a Nazirite who has been defiled by the dead (Bemidbar 6:9-11), a Metzora (Vayikra 14:10-20), and one who has had relations with a pledged servant, a שפחה חרופה (Vayikra 19:20).</fn> are also cases of "theft" from the Kodesh requiring reparations. R"Y Grossman<fn>See his article, "<a href="https://www.etzion.org.il/he/39-%D7%90%D7%A9%D7%9D-%D7%9B%D7%92%D7%96%D7%9C-%D7%92%D7%91%D7%95%D7%94-%E2%80%93-%D7%94%D7%9E%D7%A9%D7%9A">אשם כגזל גבוה - המשך</a>".</fn> attempts to show how these cases, too, fit the mold: | <point><b>Other cases obligating an Asham</b> – It is not as easy to see how the other instances in which one is required to bring an Asham<fn>These include a Nazirite who has been defiled by the dead (Bemidbar 6:9-11), a Metzora (Vayikra 14:10-20), and one who has had relations with a pledged servant, a שפחה חרופה (Vayikra 19:20).</fn> are also cases of "theft" from the Kodesh requiring reparations. R"Y Grossman<fn>See his article, "<a href="https://www.etzion.org.il/he/39-%D7%90%D7%A9%D7%9D-%D7%9B%D7%92%D7%96%D7%9C-%D7%92%D7%91%D7%95%D7%94-%E2%80%93-%D7%94%D7%9E%D7%A9%D7%9A">אשם כגזל גבוה - המשך</a>".</fn> attempts to show how these cases, too, fit the mold: | ||
<ul> | <ul> | ||
| − | <li>One who had relations with a pledged maidservant has committed an offense which shares aspects of financial and sexual misconduct.<fn>This is due to the woman's in-between status.</fn> While the former might have required only compensation to the individual, the latter is considered also a sin against Hashem. Under these circumstances, taking that which was sanctified to another is similar to "מעילה בקודש" and reparations are necessary.<fn>It is the combination of the financial and sexual factors which paves the way for the Asham offering. Had someone simply stolen, then it is enough to return the property and pay double. Had someone slept with an engaged woman without maidservant status, then the penalty would be death. Since this case stands someplace in the middle, an Asham, reparations for sacrilege of the holy, is offered instead.</fn> </li> | + | <li>One who had relations with a pledged maidservant has committed an offense which shares aspects of financial and sexual misconduct.<fn>This is due to the woman's in-between status.</fn> While the former might have required only compensation to the individual, the latter is considered also a sin against Hashem. Under these circumstances, taking that which was sanctified to another is similar to "מעילה בקודש" and reparations are necessary.<fn>It is the combination of the financial and sexual factors which paves the way for the Asham offering. Had someone simply stolen, then it is enough to return the property and pay double. Had someone slept with an engaged woman without maidservant status, then the penalty would be death. Since this case stands someplace in the middle, an Asham, reparations for sacrilege of the holy, is offered instead.</fn></li> |
<li>A Nazirite who becomes impure nullifies the days of his oath to be "holy to Hashem," so that he has, in effect, taken for himself days which had been set apart for Hashem, necessitating him to pay reparations for the loss.</li> | <li>A Nazirite who becomes impure nullifies the days of his oath to be "holy to Hashem," so that he has, in effect, taken for himself days which had been set apart for Hashem, necessitating him to pay reparations for the loss.</li> | ||
<li>In the <i>Metzora</i>'s defiled state, he is prohibited from entering the camp and unable to enter the Mishkan or participate in its offerings. As such, he must also make reparation for this lost time.<fn>Seforno and R. D"Z Hoffmann, instead, point to the sins for which one is plagued by tzara'at, gossip and vanity, suggesting that these sins themselves are considered "מעילה בקודש". Seforno points to Divrei HaYamim II 26:16 where Uzziyahu is struck with <i>tzara'at</i> and the text explains, "וּכְחֶזְקָתוֹ גָּבַהּ לִבּוֹ עַד לְהַשְׁחִית <b>וַיִּמְעַל</b> <b>בַּי״י</b> אֱלֹהָיו"</fn></li> | <li>In the <i>Metzora</i>'s defiled state, he is prohibited from entering the camp and unable to enter the Mishkan or participate in its offerings. As such, he must also make reparation for this lost time.<fn>Seforno and R. D"Z Hoffmann, instead, point to the sins for which one is plagued by tzara'at, gossip and vanity, suggesting that these sins themselves are considered "מעילה בקודש". Seforno points to Divrei HaYamim II 26:16 where Uzziyahu is struck with <i>tzara'at</i> and the text explains, "וּכְחֶזְקָתוֹ גָּבַהּ לִבּוֹ עַד לְהַשְׁחִית <b>וַיִּמְעַל</b> <b>בַּי״י</b> אֱלֹהָיו"</fn></li> | ||
</ul></point> | </ul></point> | ||
<point><b>Missing sacrificial protocol</b> – The fact that the sacrificial protocol of the Asham is not mentioned in Parashat Tzav might relate to the compensatory nature of the sacrifice. It is, perhaps, the reparations itself, i.e. the bringing of the animal, rather than its slaughter and sacrifice which is the key component of the sacrifice and so it is that which is emphasized.</point> | <point><b>Missing sacrificial protocol</b> – The fact that the sacrificial protocol of the Asham is not mentioned in Parashat Tzav might relate to the compensatory nature of the sacrifice. It is, perhaps, the reparations itself, i.e. the bringing of the animal, rather than its slaughter and sacrifice which is the key component of the sacrifice and so it is that which is emphasized.</point> | ||
| − | <point><b>"וְהֵבִיא אֶת אֲשָׁמוֹ לַי״י אַיִל תָּמִים מִן הַצֹּאן בְּעֶרְכְּךָ"</b> – This approach might understand the directive that the animal brought be "בְּעֶרְכְּךָ" (according to your worth) to mean that one must bring an animal which costs the equivalent of the sanctified object that was taken. Again, this highlights the fact the sacrifice is first and foremost compensatory.<fn>See also</fn></point> | + | <point><b>"וְהֵבִיא אֶת אֲשָׁמוֹ לַי״י אַיִל תָּמִים מִן הַצֹּאן בְּעֶרְכְּךָ"</b> – This approach might understand the directive that the animal brought be "בְּעֶרְכְּךָ" (according to your worth) to mean that one must bring an animal which costs the equivalent of the sanctified object that was taken. Again, this highlights the fact the sacrifice is first and foremost compensatory in nature.<fn>See also</fn></point> |
<point><b>Animals brought?</b> Most individuals who are required to bring an Asham are obligated to bring a ram as the offering.  This more expensive animal is perhaps required to ensure that it cover the expenses of that which was "stolen".  The Nazirite and <i>Metzora</i> are exceptional, being required to bring only a lamb, perhaps because their "theft" is related only to holy time,  and not to a material object.</point> | <point><b>Animals brought?</b> Most individuals who are required to bring an Asham are obligated to bring a ram as the offering.  This more expensive animal is perhaps required to ensure that it cover the expenses of that which was "stolen".  The Nazirite and <i>Metzora</i> are exceptional, being required to bring only a lamb, perhaps because their "theft" is related only to holy time,  and not to a material object.</point> | ||
<point><b>"וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי י״י וְנִסְלַח לוֹ"</b> – This position might understand "וְכִפֶּר" to mean remove or expiate.  Through the offering the sin is expiated, not because it intrinsically removed the sin, but because through it reparations were made and the "theft" was replaced and paid for.  The individual can now be forgiven.</point> | <point><b>"וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי י״י וְנִסְלַח לוֹ"</b> – This position might understand "וְכִפֶּר" to mean remove or expiate.  Through the offering the sin is expiated, not because it intrinsically removed the sin, but because through it reparations were made and the "theft" was replaced and paid for.  The individual can now be forgiven.</point> | ||
| − | <point><b>Comparison to Chatat</b> – R. D"Z Hoffmann asserts that the two offerings have different purposes and are brought for different actions.  The Chatat is mainly a purifying offering, meant to purge both the sinner and Mikdash of either physical or spiritual impurity.  The Asham, in contrast, is not meant to purify but to repay debts incurred against Hashem Himself.  Neither offering, then, is really meant to purge one of sin itself.  One gets rid of the consequences of sin, the other enables the person to be forgiven as his debts are now paid.</point> | + | <point><b>Comparison to Chatat</b> – R. D"Z Hoffmann asserts that the two offerings have different purposes and are brought for different actions.  The Chatat is mainly a purifying offering, meant to purge both the sinner and Mikdash of either physical or spiritual impurity.  The Asham, in contrast, is not meant to purify but to repay debts incurred against Hashem Himself.  Neither offering, then, is really meant to purge one of sin itself.  One offering gets rid of the consequences of sin, the other enables the person to be forgiven as his debts are now paid.</point> |
</category> | </category> | ||
<category>Guilt Offering | <category>Guilt Offering | ||
<p>The Asham offering is meant to expiate one's sins and save the individual from punishment.</p> | <p>The Asham offering is meant to expiate one's sins and save the individual from punishment.</p> | ||
| − | <mekorot><multilink><a href="RambanVayikra5-15" data-aht="source">Ramban</a><a href="RambanVayikra5-15" data-aht="source">Vayikra 5:15</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink></mekorot> | + | <mekorot><multilink><a href="RambanVayikra5-15" data-aht="source"><multilink data-aht="<a href="IbnEzraVayikra5-15-26" data-aht="source">Vayikra 5:15-26</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a>"></multilink></a><a href="IbnEzraVayikra5-15-26" data-aht="source">Ibn Ezra</a><a href="RambanVayikra5-15" data-aht="source">Vayikra 5:15</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="RYosefBekhorShorVayikra5" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorVayikra5" data-aht="source">Vayikra 5</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RambanVayikra5-15" data-aht="source">Ramban</a><a href="RambanVayikra5-15" data-aht="source">Vayikra 5:15</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>,</mekorot> |
<point><b>Comparison to Chatat</b></point> | <point><b>Comparison to Chatat</b></point> | ||
</category> | </category> | ||
Version as of 07:59, 14 April 2020
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32: <mekorot><multilink><a href="RambanVayikra5-15" data-aht="source"><multilink data-aht="<a href="IbnEzraVayikra5-15-26" data-aht="source">Vayikra 5:15-26</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a>"></multilink></a><a href="IbnEzraVayikra5-15-26" data-aht="source">Ibn Ezra</a><a href="RambanVayikra5-15" data-aht="source">Vayikra 5:15</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="RYosefBekhorShorVayikra5" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorVayikra5" data-aht="source">Vayikra 5</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RambanVayikra5-15" data-aht="source">Ramban</a><a href="RambanVayikra5-15" data-aht="source">Vayikra 5:15</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>,</mekorot>