<h2 name="שתי פרשיות נפרדות">למה שתי פרשיות נפרדות?</h2>
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Parashat Vayikra (Vayikra 1-5) introduces the sacrificial service, discussing each of the five types of offerings, the <i>Olah</i> (burnt offering), <i>Minchah</i> (flour offering), <i>Shelamim</i> (peace offering), <i>Chattat</i> (sin offering), and <i>Asham</i> (guilt offering), at length.  As such, it is somewhat surprising to find that Parashat Tzav (Vayikra 6-7) discusses these same exact sacrifices yet again.  What is the relationship between these two sets of chapters?  Why are some laws found in one unit, others in the second, and yet others in both? Moreover, why is there a need for two distinct units at all; could not the Torah have simply combined all the laws into a single integrated discussion?
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פרשת ויקרא (ויקרא א'-ה') מציגה את חוקי הקורבנות, ודנה בכל אחד מחמשת הסוגים, העולה, מנחה, שלמים, חטאת, ואשם, באריכות. מכיוון שכן, קצת מפתיע לגלות שפרשת צו (ויקרא ו-ז) דנה שוב באותם הקרבנות. מה הקשר בין שתי קבוצות הפרקים הללו? מדוע דינים מסוימים נמצאים ביחידה אחת, אחרים ביחידה השנייה, ואחרים בשתיהן? יתר על כן, מדוע בכלל יש צורך בשתי יחידות מובחנות; האם התורה לא הייתה יכולה פשוט לצרף את כל החוקים בדיון אחד משולב?
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<h2 name="Unique Aspects">Unique Aspects of Each</h2>
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<h2 name="ייחוד כל פרשה">התכונות הייחודיות של כל פרשה</h2>
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<p>Each of the two units focuses on several aspects of the sacrificial service that the other does not include:</p>
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<p>כל אחת משתי היחידות מתמקדת במספר היבטים של תהליך הקרבנות שהשנייה אינה כוללת:</p>
<ul>
<ul>
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<li>Parashat Vayikra discusses the choice of object to be offered, listing both the animals which might be brought for each animal offering and the various ways in which the <i>Minchah</i> can be prepared.<fn>This is basically the equivalent of listing the various animals to be brought for the other sacrifices.  As the<i> Minchah</i> is a flour offering, the variety was mostly in the method of its preparation (baking, frying, etc.).</fn>  It further enumerates the circumstances (the various sins) which obligate one to bring a <i>Chattat</i> or <i>Asham</i>. These are all omitted in Parashat Tzav.</li>
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<li>פרשת ויקרא דנה בבחירת הדבר שיוקרב, ומפרטת גם את בעלי החיים שמותר להקריבם וגם את הדרכים השונות בהן ניתן להכין את המנחה.<fn>This is basically the equivalent of listing the various animals to be brought for the other sacrifices.  As the<i> Minchah</i> is a flour offering, the variety was mostly in the method of its preparation (baking, frying, etc.).</fn> בנוסף, היא מונה את הנסיבות (החטאים השונים) המחייבים להביא כל אחד מחטאת ואשם. כל אלה הושמטו בפרשת צו.</li>
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<li>Parashat Tzav, in contrast, discusses both the consumption of the offerings, detailing how they are apportioned between Hashem, priest, and man,<fn>In this context, it also includes certain laws relating to purity.</fn> and conversely, the prohibition of eating blood and fat.<fn>This prohibition is mentioned only in passing in Parashat Vayikra.</fn>  It also mentions two sacrifices that are absent in Parashat Vayikra, namely, the <i>Minchah</i> of the newly anointed priest (מנחת כהן משיח) in <a href="Vayikra6-12-16" data-aht="source">ויקרא ו':י"ב-ט"ז</a> and the Thanksgiving Offering (קרבן תודה)<fn>This is a type of <i>Shelamim</i> offering, unique in that it is accompanied by loaves of bread.</fn> in <a href="Vayikra7-11-15" data-aht="source">ויקרא ז':י"א-ט"ו</a>.</li>
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<li>פרשת צו, לעומת זאת, דנה הן בצריכת הקרבנות וחלוקתן בין ה', הכהן, והבעלים,<fn>In this context, it also includes certain laws relating to purity.</fn> והן באיסור אכילת חלב ודם.<fn>This prohibition is mentioned only in passing in Parashat Vayikra.</fn> היא גם מזכירה שני קרבנות שנעדרים כליל בפרשת ויקרא, היינו מנחת כהן משיח ב<a href="Vayikra6-12-16" data-aht="source">ויקרא ו':י"ב-ט"ז</a> וקרבן התודה<fn>This is a type of <i>Shelamim</i> offering, unique in that it is accompanied by loaves of bread.</fn> ב<a href="Vayikra7-11-15" data-aht="source">ויקרא ז':י"א-ט"ו</a>.</li>
</ul>
</ul>
What is the common denominator between all the various details which are unique to each list?  How might it account for the division of the laws into two units?
What is the common denominator between all the various details which are unique to each list?  How might it account for the division of the laws into two units?
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<h2 name="Overlap">Overlap in Sacrificial Procedures</h2>
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<h2>חפיפה בין הפרשות</h2>
<p>In general, the details of the sacrificial procedures (including laying of hands, slaughtering, sprinkling of blood, and burning) are mentioned in Parashat Vayikra rather than in Parashat Tzav.  However, there are certain exceptions to this rule:</p>
<p>In general, the details of the sacrificial procedures (including laying of hands, slaughtering, sprinkling of blood, and burning) are mentioned in Parashat Vayikra rather than in Parashat Tzav.  However, there are certain exceptions to this rule:</p>
<ul>
<ul>
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<li><b><i>Asham</i></b> – The procedure for this offering is not discussed at all in Vayikra, but is mentioned in full in Tzav (omitting only the placing of hands on the offering).  How is this reversal of the general pattern to be understood?</li>
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<li><b>אשם</b> – The procedure for this offering is not discussed at all in Vayikra, but is mentioned in full in Tzav (omitting only the placing of hands on the offering).  How is this reversal of the general pattern to be understood?</li>
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<li><b><i>Minchah</i></b> – Both Parashat Vayikra and Parashat Tzav mention the procedure for the <i>Minchah</i> offering, though Parashat Tzav omits mention of the placing of oil and frankincense upon it.  Why is it necessary for this procedure to be detailed in both units?</li>
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<li><b>מנחה</b> – Both Parashat Vayikra and Parashat Tzav mention the procedure for the <i>Minchah</i> offering, though Parashat Tzav omits mention of the placing of oil and frankincense upon it.  Why is it necessary for this procedure to be detailed in both units?</li>
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<li><b>Details of <i>Shelamim</i> and <i>Chattat</i></b> – Though on the whole, the sacrificial process of the <i>Shelamim</i> and <i>Chattat</i> are not repeated in Tzav, certain details are nonetheless found in both.  Thus, both units mention the burning of the fat of the <i>Shelamim</i> and both mention the location of the slaughtering of the <i>Chattat</i>.  Why are specifically these details repeated?</li>
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<li><b>פרטי שלמים וחטאת</b> – Though on the whole, the sacrificial process of the <i>Shelamim</i> and <i>Chattat</i> are not repeated in Tzav, certain details are nonetheless found in both.  Thus, both units mention the burning of the fat of the <i>Shelamim</i> and both mention the location of the slaughtering of the <i>Chattat</i>.  Why are specifically these details repeated?</li>
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<li><i><b>Terumat haDeshen</b></i> – Only Parashat Tzav discusses the clearing away of the ashes of the burnt <i>Olah</i>.  Why is this more relevant to the directives of Tzav than Vayikra?</li>
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<li><b>תרומת הדשן</b> – Only Parashat Tzav discusses the clearing away of the ashes of the burnt <i>Olah</i>.  Why is this more relevant to the directives of Tzav than Vayikra?</li>
</ul>
</ul>
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<h2>Other Questions</h2>
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<h2>שאלות נוספות</h2>
<p>Several other differences between the units are worthy of note:</p>
<p>Several other differences between the units are worthy of note:</p>
<ul>
<ul>
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<li><b>Order of the sacrifices</b> – Though both units mention the same five categories of sacrifices, they differ in the order in which they present them.  While Vayikra discusses the <i>Olah</i>, <i>Minchah</i>, <i>Shelamim</i>, <i>Chattat</i>, and <i>Asham</i> in that order, Parashat Tzav instead places the <i>Shelamim</i> at the end of its list.<fn>As such, its order is:<i> Olah, Minchah, Chattat, Asham,</i> and <i>Shelamim</i>.</fn>  What is the significance of this divergence?</li>
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<li><b>סדר הקרבנות</b> – Though both units mention the same five categories of sacrifices, they differ in the order in which they present them.  While Vayikra discusses the עולה, מנחה, שלמים, חטאת, ואשם in that order, Parashat Tzav instead places the שלמים at the end of its list.<fn>As such, its order is: עולה, מנחה, שלמים, חטאת, ואשם.</fn>  What is the significance of this divergence?</li>
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<li><b>Target audience </b>– The laws of Vayikra 1-5 open with the directive: "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל", targeting the nation as a whole.  In contrast, Vayikra 6-7 opens with the statement, "צַו אֶת אַהֲרֹן וְאֶת בָּנָיו", addressing specifically the priests.  Why is each unit directed at a different audience?</li>
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<li><b>קהל היעד </b>– The laws of ויקרא א'-ה' open with the directive: "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל", targeting the nation as a whole.  לעומת זה, פרשת צו פותח בהצהרה, "צַו אֶת אַהֲרֹן וְאֶת בָּנָיו", addressing specifically the priests.  Why is each unit directed at a different audience?</li>
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<li><b>Location</b> – <a href="Vayikra1-1-3" data-aht="source">Vayikra 1:1</a> shares that its laws were commanded from Ohel Moed, while <a href="Vayikra7-35-38" data-aht="source">Vayikra 7:38</a>, in contrast, states: "זֹאת הַתּוֹרָה... אֲשֶׁר צִוָּה י״י אֶת מֹשֶׁה בְּהַר סִינָי", suggesting that the laws were commanded on Mt. Sinai, perhaps before the Tabernacle was built.  How is this apparent contradiction to be understood?  Were the two units said at different times?  If so, when and why? To confuse matters more, <a href="Vayikra7-35-38" data-aht="source">Vayikra 7:38</a> continues: "בְּיוֹם צַוֺּתוֹ אֶת בְּנֵי יִשְׂרָאֵל לְהַקְרִיב אֶת קׇרְבְּנֵיהֶם לַי״י בְּמִדְבַּר סִינָי".  How does "Midbar Sinai" relate to "Har Sinai" mentioned in the first half of the verse?  Do they refer to the same or different locations?</li>
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<li><b>מיקום</b> – <a href="Vayikra1-1-3" data-aht="source">ויקרא א׳:א׳</a> shares that its laws were commanded from Ohel Moed, while <a href="Vayikra7-35-38" data-aht="source">ויקרא ז׳:ל״ח</a>, in contrast, states: "זֹאת הַתּוֹרָה... אֲשֶׁר צִוָּה י״י אֶת מֹשֶׁה בְּהַר סִינָי", suggesting that the laws were commanded on Mt. Sinai, perhaps before the Tabernacle was built.  How is this apparent contradiction to be understood?  Were the two units said at different times?  If so, when and why? To confuse matters more, <a href="Vayikra7-35-38" data-aht="source">ויקרא ז׳:ל״ח</a> continues: "בְּיוֹם צַוֺּתוֹ אֶת בְּנֵי יִשְׂרָאֵל לְהַקְרִיב אֶת קׇרְבְּנֵיהֶם לַי״י בְּמִדְבַּר סִינָי".  How does "Midbar Sinai" relate to "Har Sinai" mentioned in the first half of the verse?  Do they refer to the same or different locations?</li>
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<li><b><i>Milluim</i></b> – In the summary statement at the end of <a href="Vayikra7-35-38" data-aht="source">ויקרא ז'</a>, the verses lists not only the five types of sacrifices discussed in the previous chapters, but also the <i>Milluim</i> offering.<fn>See <a href="Vayikra7-35-38" data-aht="source">7:37</a>: "זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם <b>וְלַמִּלּוּאִים</b> וּלְזֶבַח הַשְּׁלָמִים"</fn>  Why is this Consecration Offering mentioned here if it has not been discussed previously?  Is there significance to its placement right before the <i>Shelamim</i>?</li>
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<li><b>מילואים</b> – בפסוקי הסיכום בסוף <a href="Vayikra7-35-38" data-aht="source">ויקרא ז'</a>, the verses lists not only the five types of sacrifices discussed in the previous chapters, but also the <i>Milluim</i> offering.<fn>ראו <a href="Vayikra7-35-38" data-aht="source">ז':ל"ז</a>: "זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם <b>וְלַמִּלּוּאִים</b> וּלְזֶבַח הַשְּׁלָמִים"</fn>  Why is this Consecration Offering mentioned here if it has not been discussed previously?  Is there significance to its placement right before the <i>Shelamim</i>?</li>
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<li><b>Summation</b> – Do<a href="Vayikra7-35-38" data-aht="source">ז':ל"ה-ל"ח</a> serve as a summation for both sets of chapters, or only for Chapters 6-7?  When listing the sacrifices, this peroration follows the order of Parashat Tzav, suggesting that it might refer to it specifically.  Yet there is no separate conclusion at the end of Parashat Vayikra, thereby raising the possibility that 7:35-38 is really a joint conclusion for all seven of the preceding chapters.</li>
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<li><b>סיכום</b> – האם <a href="Vayikra7-35-38" data-aht="source">ז':ל"ה-ל"ח</a> serve as a summation for both sets of chapters, or only for פרקים ו'-ז'?  When listing the sacrifices, this peroration follows the order of Parashat Tzav, suggesting that it might refer to it specifically.  Yet there is no separate conclusion at the end of Parashat Vayikra, thereby raising the possibility that ז':ל"ה-ל"ח is really a joint conclusion for all seven of the preceding chapters.</li>
</ul>
</ul>
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<h2>Earlier Mention of Sacrifices in Shemot 29</h2>
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<h2>איזכור קודם בשמות כ"ט</h2>
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Our chapters are not the first time that the various sacrifices or their procedures are mentioned. Already in <a href="Shemot29" data-aht="source">שמות כ"ט</a>, when discussing the Consecration Ceremony (the<i> Milluim</i>), Moshe is commanded to sacrifice a <i>Chattat</i>, <i>Olah</i>, and <i>Milluim </i>(a type of <i>Shelamim</i>)<fn>See <a href="Shemot29" data-aht="source">Shemot 29:28</a> which compares it to the <i>Shelamim</i>.</fn> accompanied by several loaves of unleavened bread. The end of the chapter further speaks of the daily <i>Tamid</i> offering. On the whole, the sacrificial processes discussed in Sefer Shemot are fairly similar to those mentioned in Sefer Vayikra, though the details of the allocation of the sacrifices differ from those commanded in Vayikra 6-7.<fn>The meat of the <i>Chattat</i> of the Consecration Ceremony is burned outside the camp rather than given to the priest, and, similarly, the right thigh of the <i>Milluim</i> was offered to Hashem together with the fat rather than given to the priest.  These distinctions likely result from the fact that, during the Consecration Ceremony, the sacrifices were being offered on behalf of the priests themselves.  Thus, the rules applied were similar to those which applied in future generations to priestly sacrifices.</fn>  What is the relationship between the Shemot 29 sacrifices and those mentioned in Sefer Vayikra?  To what extent do the one time instructions of Shemot 29 serve as a model for all subsequent generations?
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Our chapters are not the first time that the various sacrifices or their procedures are mentioned. כבר ב<a href="Shemot29" data-aht="source">שמות כ"ט</a>, בתיאור טקס המילואים, משה נצטווה להקריב חטאת, עולה ומילואים (סוג שלמים)<fn>ראו <a href="Shemot29" data-aht="source">שמות כ״ט:כ"ח</a> which compares it to the <i>Shelamim</i>.</fn> accompanied by several loaves of unleavened bread. סוף פרק זה מדבר גם על עולת התמיד. On the whole, the sacrificial processes discussed in Sefer Shemot are fairly similar to those mentioned in Sefer Vayikra, though the details of the allocation of the sacrifices differ from those commanded in Vayikra 6-7.<fn>The meat of the <i>Chattat</i> of the Consecration Ceremony is burned outside the camp rather than given to the priest, and, similarly, the right thigh of the <i>Milluim</i> was offered to Hashem together with the fat rather than given to the priest.  These distinctions likely result from the fact that, during the Consecration Ceremony, the sacrifices were being offered on behalf of the priests themselves.  Thus, the rules applied were similar to those which applied in future generations to priestly sacrifices.</fn>  What is the relationship between the Shemot 29 sacrifices and those mentioned in Sefer Vayikra?  To what extent do the one time instructions of Shemot 29 serve as a model for all subsequent generations?
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<h2>Comparison Table</h2>
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<h2>טבלת השוואה</h2>
<p>The following table shows the major points of contact and contrast between the three discussions of the various sacrifices:</p>
<p>The following table shows the major points of contact and contrast between the three discussions of the various sacrifices:</p>
פרשת ויקרא (ויקרא א'-ה') מציגה את חוקי הקורבנות, ודנה בכל אחד מחמשת הסוגים, העולה, מנחה, שלמים, חטאת, ואשם, באריכות. מכיוון שכן, קצת מפתיע לגלות שפרשת צו (ויקרא ו-ז) דנה שוב באותם הקרבנות. מה הקשר בין שתי קבוצות הפרקים הללו? מדוע דינים מסוימים נמצאים ביחידה אחת, אחרים ביחידה השנייה, ואחרים בשתיהן? יתר על כן, מדוע בכלל יש צורך בשתי יחידות מובחנות; האם התורה לא הייתה יכולה פשוט לצרף את כל החוקים בדיון אחד משולב?
התכונות הייחודיות של כל פרשה
כל אחת משתי היחידות מתמקדת במספר היבטים של תהליך הקרבנות שהשנייה אינה כוללת:
פרשת ויקרא דנה בבחירת הדבר שיוקרב, ומפרטת גם את בעלי החיים שמותר להקריבם וגם את הדרכים השונות בהן ניתן להכין את המנחה.1 בנוסף, היא מונה את הנסיבות (החטאים השונים) המחייבים להביא כל אחד מחטאת ואשם. כל אלה הושמטו בפרשת צו.
פרשת צו, לעומת זאת, דנה הן בצריכת הקרבנות וחלוקתן בין ה', הכהן, והבעלים,2 והן באיסור אכילת חלב ודם.3 היא גם מזכירה שני קרבנות שנעדרים כליל בפרשת ויקרא, היינו מנחת כהן משיח בויקרא ו':י"ב-ט"ז וקרבן התודה4 בויקרא ז':י"א-ט"ו.
What is the common denominator between all the various details which are unique to each list? How might it account for the division of the laws into two units?
חפיפה בין הפרשות
In general, the details of the sacrificial procedures (including laying of hands, slaughtering, sprinkling of blood, and burning) are mentioned in Parashat Vayikra rather than in Parashat Tzav. However, there are certain exceptions to this rule:
אשם – The procedure for this offering is not discussed at all in Vayikra, but is mentioned in full in Tzav (omitting only the placing of hands on the offering). How is this reversal of the general pattern to be understood?
מנחה – Both Parashat Vayikra and Parashat Tzav mention the procedure for the Minchah offering, though Parashat Tzav omits mention of the placing of oil and frankincense upon it. Why is it necessary for this procedure to be detailed in both units?
פרטי שלמים וחטאת – Though on the whole, the sacrificial process of the Shelamim and Chattat are not repeated in Tzav, certain details are nonetheless found in both. Thus, both units mention the burning of the fat of the Shelamim and both mention the location of the slaughtering of the Chattat. Why are specifically these details repeated?
תרומת הדשן – Only Parashat Tzav discusses the clearing away of the ashes of the burnt Olah. Why is this more relevant to the directives of Tzav than Vayikra?
שאלות נוספות
Several other differences between the units are worthy of note:
סדר הקרבנות – Though both units mention the same five categories of sacrifices, they differ in the order in which they present them. While Vayikra discusses the עולה, מנחה, שלמים, חטאת, ואשם in that order, Parashat Tzav instead places the שלמים at the end of its list.5 What is the significance of this divergence?
קהל היעד – The laws of ויקרא א'-ה' open with the directive: "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל", targeting the nation as a whole. לעומת זה, פרשת צו פותח בהצהרה, "צַו אֶת אַהֲרֹן וְאֶת בָּנָיו", addressing specifically the priests. Why is each unit directed at a different audience?
מיקום – ויקרא א׳:א׳ shares that its laws were commanded from Ohel Moed, while ויקרא ז׳:ל״ח, in contrast, states: "זֹאת הַתּוֹרָה... אֲשֶׁר צִוָּה י״י אֶת מֹשֶׁה בְּהַר סִינָי", suggesting that the laws were commanded on Mt. Sinai, perhaps before the Tabernacle was built. How is this apparent contradiction to be understood? Were the two units said at different times? If so, when and why? To confuse matters more, ויקרא ז׳:ל״ח continues: "בְּיוֹם צַוֺּתוֹ אֶת בְּנֵי יִשְׂרָאֵל לְהַקְרִיב אֶת קׇרְבְּנֵיהֶם לַי״י בְּמִדְבַּר סִינָי". How does "Midbar Sinai" relate to "Har Sinai" mentioned in the first half of the verse? Do they refer to the same or different locations?
מילואים – בפסוקי הסיכום בסוף ויקרא ז', the verses lists not only the five types of sacrifices discussed in the previous chapters, but also the Milluim offering.6 Why is this Consecration Offering mentioned here if it has not been discussed previously? Is there significance to its placement right before the Shelamim?
סיכום – האם ז':ל"ה-ל"ח serve as a summation for both sets of chapters, or only for פרקים ו'-ז'? When listing the sacrifices, this peroration follows the order of Parashat Tzav, suggesting that it might refer to it specifically. Yet there is no separate conclusion at the end of Parashat Vayikra, thereby raising the possibility that ז':ל"ה-ל"ח is really a joint conclusion for all seven of the preceding chapters.
איזכור קודם בשמות כ"ט
Our chapters are not the first time that the various sacrifices or their procedures are mentioned. כבר בשמות כ"ט, בתיאור טקס המילואים, משה נצטווה להקריב חטאת, עולה ומילואים (סוג שלמים)7 accompanied by several loaves of unleavened bread. סוף פרק זה מדבר גם על עולת התמיד. On the whole, the sacrificial processes discussed in Sefer Shemot are fairly similar to those mentioned in Sefer Vayikra, though the details of the allocation of the sacrifices differ from those commanded in Vayikra 6-7.8 What is the relationship between the Shemot 29 sacrifices and those mentioned in Sefer Vayikra? To what extent do the one time instructions of Shemot 29 serve as a model for all subsequent generations?
טבלת השוואה
The following table shows the major points of contact and contrast between the three discussions of the various sacrifices:
EN/HEע/E
ויקרא א-ה
ויקרא ו-ז
שמות כ"ט
נמען
בני ישראל ("דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל")
כהנים ("צַו אֶת אַהֲרֹן וְאֶת בָּנָיו")
משה / כהנים ("וְזֶה הַדָּבָר אֲשֶׁר תַּעֲשֶׂה" )
מיקום וזמן
אהל מועד
הר סיני
הר סיני
סדר
עולה, מנחה, שלמים, חטאת, אשם
עולה, מנחה, חטאת, אשם, שלמים
[חטאת, עולה, מילואים, לחמים]
תוכן ייחודי
מבחר בהמות, סוגי מנחות, סיבות להבאת הקרבן
חילוק הקרבן, איסור דם וחלב, קרבנות מיוחדות: מנחת כהן משיח, קרבן תודה
---
עולה
סמיכה, שחיטה, זריקת הדם, הפשטה, ניתוח, הקטרה
---
תרומת הדשן
סמיכה, שחיטה, זריקת הדם, ניתוח, הקטרה
מנחה
שמן ולבונה, קמיצה, הקטרה
---
קמיצה, הקטרה
שלמים
סמיכה, שחיטה, זריקת הדם, הקטרת החלב
---
הקטרת החלב
סמיכה, שחיטה, זריקת הדם, הקטרת החלב
חטאת
סמיכה, שחיטה, זריקת הדם, הקטרת החלב, שריפת בשר חטאות פנים
---
שחיטה
סמיכה, שחיטה, זריקת הדם, הקטרת החלב, שריפת בשר
אשם
---
שחיטה במקום העולה, זריקה, הקטרת החלב
---
Vayikra 1-5
Vayikra 6-7
Shemot 29
Audience
Lay Israelite
Priests
Moshe / Priests
Location & Time
Tent of Meeting
Mt. Sinai
Mt. Sinai
Order of Sacrifices
Olah, Minchah, Shelamim, Chatat, Asham
Olah , Minchah, Chatat, Asham, Shelamim
[Chatat, Olah, Miluim, loaves of bread]
Unique Discussion Points
Choice of animals to be brought. Types of Minchah offerings. Sins which obligate a Chatat / Asham
Apportioning of offering. Prohibition of blood and fat. Unique offerings: מנחת כהן משיח, קרבן תודה
---
Sacrificial procedure: Olah
Laying of hands (סמיכה), slaughter, sprinkling of blood, removal of skin, cutting, burning
---
Removal of ashes
Laying of hands (סמיכה), slaughter, sprinkling of blood, cutting, burning
Sacrificial procedure: Minchah
Oil and frankincense, taking a handful (קמיצה), burning,
taking a handful (קמיצה), burning,
---
Sacrificial procedure: Shelamim
Laying of hands (סמיכה), slaughter, sprinkling of blood, burning of fat
---
burning of fat
Laying of hands (סמיכה), slaughter, sprinkling of blood, burning of fat
Sacrificial procedure: Chatat
Laying of hands (סמיכה), slaughter, sprinkling of blood, burning of fat, burning of meat of internal chatat
---
slaughter
Laying of hands (סמיכה), slaughter, sprinkling of blood, burning of fat, burning of meat
