Day 7: Study Notes (Leviticus 5:11-26)
Parsha: Vayikra
Day 7: Leviticus 5:11-26
Saturday 21 March 2026: In our previous discussion, we began learning about the Guilt Sacrifice that is to be brought by an individual who incurred guilt for a specific set of sins:
Not giving testimony when one is able
Touching anything unclean, making the one who touched the unclean thing unclean.
Touching human uncleanness, making one unclean.
Forgetting to keep an oath that one made.
We learned previously that the sinner is to confess their sins and then bring a Guilt Sacrifice, which can take several forms depending on the sinner's financial status. Last discussion, we learned of the sacrifices from the flock and the sacrifices of the birds.
(Leviticus 5:11-13)
Today's portion begins with commands for the Guilt Sacrifice of choice flour.
(Leviticus 5:11)
If a person is too poor to bring a sacrifice from the flock and of the birds, Hashem decrees that the sinner can bring a sacrifice of a tenth of an ephah of choice flour for their sin offering.
The sinner MUST NOT place oil on the flour nor shall frankincense be placed on the flour.
These commands separate the sin offering from the Meal Burnt Offering, upon which oil and frankincense are to be added (or oil mixed in, in some cases). (Leviticus 2).
We learned previously that the oil acts in a way to anoint the meal of the Burnt Offering and the frankincense adds an additional pleasing aroma when burned to the LORD. Sin is not to be anointed (or sanctified as Holy) nor is sin pleasing to Hashem. Thus, the two elements are to be left out of the sin offering of flour.
(Leviticus 5:12)
The Priest is to remove a Token Portion from the flour offering.
The Token Portion is discussed in Leviticus 2:2. This portion is the portion that is to be burned on the Burnt Offering altar.
(Leviticus 5:13)
Specifically, the Token Portion is to be turned to smoke "WITH the Burnt Offerings." Meaning, these sin offerings are not burned and turned to smoke separately from that which is exceptionally pleasing to Hashem.
The remainder of the sin offering flour is given to the Priests as the Most Holy Portion, like that of a Meal Burnt Offering.
As with the sin sacrifice of the set of birds, we learn that Hashem has additional kindness and chesed for the poor of His people. He specifically commands that portions of their offerings be Burned on the Burnt Offering altar so that their sins can be expiated and forgiveness be granted, even though their offerings do not provide the FAT that is normally turned to smoke on the Burnt Offering altar for the purpose of expiation.
The fact that the guilt offering of the very poor is essentially treated as a Burnt Meal Offering (minus the oil and herbs) speaks volumes. We mentioned previously that the Meal Offerings can be seen as a "ram in the bush" of sorts for the first-fruits of Hashem's harvest, the Jewish Israelites (Jeremiah 2:3).
Why the special treatment of the poor? Deuteronomy 15:4 says (essentially) that if Hashem's people keep His commands, He will provide such blessing that there will be no poor among His people. Thus, the fact that there are poor among His people tells us that the maximum blessing is not being received--meaning there is sin among His people. Other parts of scripture make clear that the main sins of His people (especially in the 'end times') will be/is the oppression/abuse/neglect of the poor, the widow, and the orphan. Hashem makes clear that such sins are the reason that severe punishment (such as wars and attacks from evil nations) come upon Israel (the nation). (example: see Isaiah 10:1-6).
Thus, we can understand why Hashem takes care of His poor, even in their sacrifices--He is keeping His promise "when your mother and father forsake you, I will take care of you" (Psalm 27:10). Though Hashem does indeed take care of us--most impoverished of His people--there is great need for teshuva, given the current calamities. While Hashem has performed countless miracles, that does not negate the responsibilities of His people.
(Leviticus 5:14-16)
Leviticus 5:14-16 teaches us about the Trespass Offering.
The Trespass Sacrifice is again different from a Sin Sacrifice as well as from a Guilt Sacrifice.
The Trespass Sacrifice is brought when a person commits a sin by transgressing commands pertaining to Hashem's sacred things.
The Trespass Sacrifice is to be:
1. A Ram without blemish.
2. The ram shall be converted into a silver payment plus and additional 1/5th, which the sinner is to bring as a guilt offering.
With this sacrifice, the silver offering makes restitution for the sinner's sins. This restitution makes expiations and leads to forgiveness of sins.
(Leviticus 5:17-18)
Describes another Guilt Offering that is to be brought for anyone who commits a transgression other than those listed in Leviticus 5:2-4.
The Guilt offering is to be a Ram, without blemish.
Like the sheep and goat sin sacrifices, the steps of sacrifice are not mentioned for the Ram. This lack of description hearkens to the ram that miraculously appeared when Abram was just about to sacrifice Isaac. There was no fanfare. The Ram was just there, caught in the bushes; available to be sacrificed in the place of Isaac.
Despite the lack of clarity, Hashem still decrees "The priest will make expiation on his behalf for the error that he committed unwittingly, and he shall be forgiven."
(Leviticus 5:20-26)
These verses describe another Trespass Offering.
The Trespass Sacrifice commanded in these verses is for specific sins:
1. Dealing deceitfully with his fellow in matter of deposit or a pledge.
2. Robbery.
3. Defrauding his fellow.
4. Finding something lost and lying about it.
5. Swearing falsely about any of the above stated matters.
For these, the sinner must:
1. Restore that which he got through robbery or fraud.
2. Restore the deposit that was entrusted to him.
3. Repay the principal amount and 1/5 part.
All of the above must be paid to the owner whom was affected by the sinner's theft, fraud, or deceit.
The Sinner must then bring a Ram without blemish as a guilt sacrifice.
Then, the Priest will make expiation on behalf of the sinner before Hashem. Afterwards, the sinner will receive "full forgiveness of sins" when the sacrifice is brought by the sinner "for whatever he may have done to draw blame thereby." (Leviticus 5:20).
It is interesting to note that a Ram is offered for both the one who trespasses regarding sacred items belonging to Hashem and one who trespasses by theft against his fellow.
Deuteronomy 7:6 tells us that the Jewish people are the treasured possession of Hashem. So, when a person harms a Jew (in any way), but here specifically financially, the sinner actually works to transgress against a sacred thing of Hashem. Further, Zechariah 2:12 declares that "whoever touches (harms) a Jewish person touches (harms) the pupil of Hashem's own eye"--meaning by harming a Jew, you harm G-d Himself.
This is why Hashem declares in Zechariah 2:13, "I will lift My hand against them, and they will be spoil for those they enslave."
Hashem is a just God. He metes out punishments in ways that are equal to the "crime". Thus, this above statement by Hashem in Zechariah 2:13 suggests that harming a Jew is tantamount to financial harm. For, Hashem mentions making the enemy like spoils and riches for the Jews that someone harms.
This seems a plausible explanation why the Ram is offered as a sacrifice for multiple types of trespasses and sins that incur guilt--The sacrifice becomes the literal Ram in the Bush as the sacrifice offered for the one who harms, almost harms, or kills a Jew.
Am Yisrael Chai!
Kimberly Davis