The section
Vayikra describes at length the various kinds of sacrificial offerings,
korbanos. Among them are the personal "sin offering,"
korban chatos, and the personal "guilt offering,"
korban asham.
One of the differences between these two offerings is that the gender of the korban chatos is always female, while the gender of the personal korban asham is always male.[324] What is the reason for this difference?
The Zohar states[325] that the revealed portion of Torah and the inner portion of Torah are known as "the body of Torah and the soul of Torah." Which is to say, the relationship between the revealed and inner parts of Torah is similar to the affiliation of body and soul.
We glean from this that just as body and soul correspond to each other in all their particulars (and when they don't -- G-d forbid -- this affects one's health, etc.), so too regarding the revealed and inner portions of Torah: they are not two separate entities -- G-d forbid -- but rather are in complete harmony and unanimity.
This is also one of the reasons why there are some matters in the revealed portion of Torah that cannot be completely understood without the inner portion of Torah. It demonstrates that these two parts of Torah are not separate and distinct one from another, but they are both part of the "One Torah," so much so that each part completes the other.[326]
If this is so with regard to all matters of Torah, how much more so with regard to korbanos, the conception of which is not so much[327] the physical act of bringing the korbanos as the spiritual intent and sentiment of the individual prior to and while he is bringing the offering. Thus one of the meanings of the word korban is to "draw close" to G-d.[328]
This is also alluded to in the beginning of the section of korbanos when the verse states, "A person who will offer 'from you' and offering to G-d." That is to say, the offering is to be "from you," the person is to bring himself as an offering.[329] Thus, just as there are laws regarding the physical bringing of korbanos, so too are there "laws" with regard to the offering of man.
In light of the above, the differences in gender between korban chatos and korban asham can be understood in terms of their spiritual content:
The general difference between korban chatos and korban asham is that the latter is more stringent than the former, so much so that many korbanos asham are brought for committing intentional sins,[330] while a korban chatos is brought only when one sins unwittingly.[331]
The difference between "male" and "female" in terms of spiritual service is that "male" is indicative of firmness and strength, while "female" is indicative of softness and delicacy.[332]
With regard to the effect of a korban chatos that is brought only for an inadvertent sin, the "female" service of "softness" suffices, while the korban asham that is offered also for intentional sins requires the "male" service of firmness.
The explanation of this matter is as follows: There are two primary reasons offered by our Sages why korbanos atone for a sin. The Ramban[333] explains that while bringing an offering a person must have his past sins in mind and that the things being done to the animal -- the spilling of blood and burning of the body -- should by right have been done to him. It is only that G-d, in His kindness, substituted an animal in his stead.
A second explanation is that korbanos entails the person drawing closer his soul powers and traits to G-d.[334] This is accomplished through contemplating the fact that he drew away from G-d as a result of the blandishments of his animal soul and evil inclination.
This action of drawing away from G-d did not emanate from the person's essence. For the essence of a Jew is his divine soul[335] that is "verily a part of G-d above,"[336] and which even at the time of a sin remains united with Him.[337] By contemplating this matter, the person's divine soul will be roused, he will regret and repent for his sin and will become even closer to G-d.
These two manners of intent are, generally speaking, the "male" form of the korbanos service and the "female" form:
Contemplating that by right "the spilling of blood and burning of the body" should be occurring to him, is most definitely a harsh form of reasoning, the "male" form of "firmness and strength."
The latter form of contemplation, however, is mostly positive, e.g., that his divine soul is always bound up with G-d, etc. In comparison to the previous form of reasoning this most certainly is a more "female" form, much softer and more delicate.
Since the korban chatos comes to atone for inadvertent sins the "female" contemplation suffices. The korban asham, however, comes to atone for intentional sins. To rid oneself of an evil inclination that desires to sin intentionally, one must utilize the harsher "male" form of contemplation and service.[338]
Based on Likkutei Sichos Vol. XXXII, pp. 13-16.
Notes:
- (Back to text) Mishnah, Zevachim 71b; Rambam Hilchos P'sulei HaMukdashin 6:16.
- (Back to text) Zohar III, 152a.
- (Back to text) See also Likkutei Sichos XIX, p. 209.
- (Back to text) Similar to the relationship between the recitation of the first verse of Shema and the intent one is to have at the time of the recitation. (Berachos 13b; Rambam Hilchos Krias Shema beginning of chapter 2; Tur and Shulchan Aruch, as well as the Alter Rebbe's Shulchan Aruch, Orach Chayim, chapter 65.)
- (Back to text) See Sefer HaBahir, section 46 (109). See also Zohar III, 5a.
- (Back to text) See discourse titled Basi LeGani 5710, ch. 2, and sources cited there.
- (Back to text) See Kerisus 9a; Rambam, Hilchos Shegagos 9:1,5-7.
- (Back to text) See Ramban, conclusion of Vayikra.
- (Back to text) See Shemos 19:3 and commentary of Rashi.
- (Back to text) Vayikra 1:9.
- (Back to text) See Shaloh, Mesechet Taanis (211b); Pri Eitz Chayim, Shaar HaTefillah, chapter 5.
- (Back to text) See Rambam, Hilchos Geirushin end of chapter 2.
- (Back to text) Tanya, beginning of chapter 2.
- (Back to text) See Tanya, conclusion of chapter 24.
- (Back to text) See also Likkutei Sichos XV, p. 123ff.
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