Difference between revisions of "Nature of the Chatat/2"
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<category>Sin Offering | <category>Sin Offering | ||
<p>The Chatat serves to atone for unintentional sins.</p> | <p>The Chatat serves to atone for unintentional sins.</p> | ||
| + | <mekorot><multilink><a href="RambanVayikra3-1" data-aht="source">Ramban</a><a href="RambanVayikra3-1" data-aht="source">Vayikra 3:1</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>Meaning of Chatat</b></point> | <point><b>Meaning of Chatat</b></point> | ||
<point><b>Common denominator</b></point> | <point><b>Common denominator</b></point> | ||
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<category>Purification Offering | <category>Purification Offering | ||
<p>The Chatat is primarily a purification offering, meant to purify the Mikdash.</p> | <p>The Chatat is primarily a purification offering, meant to purify the Mikdash.</p> | ||
| − | <point><b>Meaning of Chatat</b> – According to these sources, the root "חטא" means to purify, as proven by the many verses where it is clearly mentioned in the context of purification (sometimes being parallel to the root "טהר") including <a href="Vayikra14-48-52" data-aht="source">Vayikra 14:48-52</a>, Bemidbar 8:7, <a href="Bemidbar19-19" data-aht="source">Bemidbar 19:19</a> and <a href="Yechezkel43-23-26" data-aht="source">Yechezkel 43:23-26</a>.</point> | + | <mekorot><multilink><a href="RDavidZviHoffmannVayikra5-17" data-aht="source">R. David Zvi 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></mekorot> |
| − | <point><b>Common denominator</b> – R. D"Z Hoffmann asserts that the common denominator between all cases in which one must bring a Chatat is that they involve contraction of impurity, be it spiritual or physical. Thus, both those individuals who have created spiritual impurity by unintentionally transgressing a prohibition and those who have contracted physical impurity (a birthing mother, one who has tzara'at, one who has an emission, and a Nazirite who has come in contact with a corpse) are obligated to bring a Chatat.</point> | + | <point><b>Meaning of Chatat</b> – According to these sources, the root "חטא" means to purify, as proven by the many verses where it is clearly mentioned in the context of purification (sometimes being parallel to the root "טהר") including <a href="Vayikra14-48-52" data-aht="source">Vayikra 14:48-52</a>, <a href="Bemidbar8-7" data-aht="source">Bemidbar 8:7</a>, <a href="Bemidbar19-19" data-aht="source">Bemidbar 19:19</a> and <a href="Yechezkel43-23-26" data-aht="source">Yechezkel 43:23-26</a>.<fn>See also <a href="Shemot29-36" data-aht="source">Shemot 29:36</a>,<a href="Vayikra8-15" data-aht="source">Vayikra 8:15</a>, and <a href="Yechezkel45-18" data-aht="source">Yechezkel 45:18</a>.</fn></point> |
| + | <point><b>Common denominator</b> – R. D"Z Hoffmann asserts that the common denominator between all cases in which one must bring a Chatat is that they involve contraction of impurity, be it spiritual or physical. Thus, both those individuals who have created spiritual impurity by unintentionally transgressing a prohibition and those who have contracted physical impurity (a birthing mother, one who has tzara'at, one who has an emission, and a Nazirite who has come in contact with a corpse) are obligated to bring a Chatat.<fn>The red heifer whose ashes come to purify one who has come into contact with a dead body is also referred to as a Chatat.</fn></point> | ||
</category> | </category> | ||
</approaches> | </approaches> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 01:44, 27 March 2020
Nature of the Chatat
Exegetical Approaches
Sin Offering
Purification Offering
The Chatat is primarily a purification offering, meant to purify the Mikdash.
Sources:R. David Zvi Hoffmann
Meaning of Chatat – According to these sources, the root "חטא" means to purify, as proven by the many verses where it is clearly mentioned in the context of purification (sometimes being parallel to the root "טהר") including Vayikra 14:48-52, Bemidbar 8:7, Bemidbar 19:19 and Yechezkel 43:23-26.1
Common denominator – R. D"Z Hoffmann asserts that the common denominator between all cases in which one must bring a Chatat is that they involve contraction of impurity, be it spiritual or physical. Thus, both those individuals who have created spiritual impurity by unintentionally transgressing a prohibition and those who have contracted physical impurity (a birthing mother, one who has tzara'at, one who has an emission, and a Nazirite who has come in contact with a corpse) are obligated to bring a Chatat.2
