Now the L_RD spoke to Moses, saying, "Speak to the children of Israel, saying: 'If a person sins unintentionally against any of the commandments of the L_RD in anything which ought not to be done, and does any of them, if the anointed priest sins, bringing guilt on the people, then let him offer to the L_RD for his sin which he has sinned a young bull without blemish as a sin offering. He shall bring the bull to the door of the tabernacle of meeting before the L_RD, lay his hand on the bull's head, and kill the bull before the L_RD. Then the anointed priest shall take some of the bull's blood and bring it to the tabernacle of meeting. The priest shall dip his finger in the blood and sprinkle some of the blood seven times before the L_RD, in front of the veil of the sanctuary. And the priest shall put some of the blood on the horns of the altar of sweet incense before the L_RD, which is in the tabernacle of meeting; and he shall pour the remaining blood of the bull at the base of the altar of the burnt offering, which is at the door of the tabernacle of meeting. He shall take from it all the fat of the bull as the sin offering. The fat that covers the entrails and all the fat which is on the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove, as it was taken from the bull of the sacrifice of the peace offering; and the priest shall burn them on the altar of the burnt offering. But the bull's hide and all its flesh, with its head and legs, its entrails and offal — the whole bull he shall carry outside the camp to a clean place, where the ashes are poured out, and burn it on wood with fire; where the ashes are poured out it shall be burned. Now if the whole congregation of Israel sins unintentionally, and the thing is hidden from the eyes of the assembly, and they have done something against any of the commandments of the L_RD in anything which should not be done, and are guilty; when the sin which they have committed becomes known, then the assembly shall offer a young bull for the sin, and bring it before the tabernacle of meeting. And the elders of the congregation shall lay their hands on the head of the bull before the L_RD. Then the bull shall be killed before the L_RD. The anointed priest shall bring some of the bull's blood to the tabernacle of meeting. Then the priest shall dip his finger in the blood and sprinkle it seven times before the L_RD, in front of the veil. And he shall put some of the blood on the horns of the altar which is before the L_RD, which is in the tabernacle of meeting; and he shall pour the remaining blood at the base of the altar of burnt offering, which is at the door of the tabernacle of meeting. He shall take all the fat from it and burn it on the altar. And he shall do with the bull as he did with the bull as a sin offering; thus he shall do with it. So the priest shall make atonement for them, and it shall be forgiven them. Then he shall carry the bull outside the camp, and burn it as he burned the first bull. It is a sin offering for the assembly. When a ruler has sinned, and done something unintentionally against any of the commandments of the L_RD his G_d in anything which should not be done, and is guilty, or if his sin which he has committed comes to his knowledge, he shall bring as his offering a kid of the goats, a male without blemish. And he shall lay his hand on the head of the goat, and kill it at the place where they kill the burnt offering before the L_RD. It is a sin offering. The priest shall take some of the blood of the sin offering with his finger, put it on the horns of the altar of burnt offering, and pour its blood at the base of the altar of burnt offering. And he shall burn all its fat on the altar, like the fat of the sacrifice of the peace offering. So the priest shall make atonement for him concerning his sin, and it shall be forgiven him. If anyone of the common people sins unintentionally by doing something against any of the commandments of the L_RD in anything which ought not to be done, and is guilty, or if his sin which he has committed comes to his knowledge, then he shall bring as his offering a kid of the goats, a female without blemish, for his sin which he has committed. And he shall lay his hand on the head of the sin offering, and kill the sin offering at the place of the burnt offering. Then the priest shall take some of its blood with his finger, put it on the horns of the altar of burnt offering, and pour all the remaining blood at the base of the altar. He shall remove all its fat, as fat is removed from the sacrifice of the peace offering; and the priest shall burn it on the altar for a sweet aroma to the L_RD. So the priest shall make atonement for him, and it shall be forgiven him. If he brings a lamb as his sin offering, he shall bring a female without blemish. Then he shall lay his hand on the head of the sin offering, and kill it as a sin offering at the place where they kill the burnt offering. The priest shall take some of the blood of the sin offering with his finger, put it on the horns of the altar of burnt offering, and pour all the remaining blood at the base of the altar. He shall remove all its fat, as the fat of the lamb is removed from the sacrifice of the peace offering. Then the priest shall burn it on the altar, according to the offerings made by fire to the L_RD. So the priest shall make atonement for his sin that he has committed, and it shall be forgiven him.'" (Lev 4:1-35, emphasis and emendation added)

Speak to Aaron and to his sons, saying,"This is the law of the sin offering: In the place where the burnt offering is killed, the sin offering shall be killed before the L_RD. It is most holy. The priest who offers it for sin shall eat it. In a holy place it shall be eaten, in the court of the tabernacle of meeting. Everyone who touches its flesh must be holy. And when its blood is sprinkled on any garment, you shall wash that on which it was sprinkled, in a holy place. But the earthen vessel in which it is boiled shall be broken. And if it is boiled in a bronze pot, it shall be both scoured and rinsed in water. All the males among the priests may eat it. It is most holy. But no sin offering from which any of the blood is brought into the tabernacle of meeting, to make atonement in the holy place, shall be eaten. It shall be burned in the fire." (Lev 6:25-30, emphasis and emendation added)

Chatat ( ): normally translated "sin" offering, but better translated "purification from sin" offering. It is offered to purify the one making the offering from the contamination, or stain, of sin.

From:

Chatá ( ): Primitive root: literally, "to miss," figuratively, "to sin." Various other implications: repentance, to forfeit, to lack, to lead astray, to condemn, to bear the blame, to cleanse, the harm that one has done, to commit sin, to offer for sin, to purge or purify, to make reconciliation

Cheit ( ): Sin, or more precisely, "missing the mark," denoting that which has turned aside off the way, as seen in the following verse:

Among all this people were seven hundred select men who were left-handed; every one could sling a stone at a hair's breadth and not miss ( , yachati). (Jdg 20:16, emphasis and emendation added)

L'chatei ( - infinitive form, "to ______"): to purify through ablution (the act of washing, cleansing, or purification by a liquid, usually water or blood). It is used in several ceremonial instances, denoting purification, through sprinkling, or the application of a liquid:

Examples:

When priests were ordained for service in Tabernacle, Moses "purified" the altar.

And he brought the bull for the sin offering (chatat, ). Then Aaron and his sons laid their hands on the head of the bull for the sin offering (chatat, ), and Moses killed it. Then he took the blood, and put some on the horns of the altar all around with his finger, and purified (y'chatei, ) the altar. And he poured the blood at the base of the altar, and consecrated it, to make atonement for it. (Lev 8:14-15, emphasis and emendation added)

When a house is found to be infected by tzara'at (normally translated "leprosy"), the priest cleanses, or purifies, it by sprinkling the water of cleansing upon it.

And he shall take, to cleanse (to purify - l'chatei, ) the house, two birds, cedar wood, scarlet, and hyssop. (Lev 14:49, emphasis and emendation added)

The waters sprinkled upon a person who has been defiled, due to contact with a human corpse, are referred to as a "purification" (chatat).

Then a man who is clean shall gather up the ashes of the heifer, and store them outside the camp in a clean place; and they shall be kept for the congregation of the children of Israel for the water of purification; it is for purifying (chatat, ) {from sin}. (Num 19:9, emphasis and emendation added)

Taharah ( ): The state of being pure, clean, undefiled, uncontaminated, unadulterated, not a mixture

From:

Taheir ( ), a primitive root: fully bright, pure, unadulterated, sound, uncontaminated

Tahor ( or ): pure, undefiled, unadulterated, uncontaminated

Examples:

The pure gold that was to be used in the construction of the menorah:

You shall also make a lampstand of pure (tahor, ) gold; the lampstand shall be of hammered work. Its shaft, its branches, its bowls, its ornamental knobs, and flowers shall be of one piece. And six branches shall come out of its sides: three branches of the lampstand out of one side, and three branches of the lampstand out of the other side. Three bowls shall be made like almond blossoms on one branch, with an ornamental knob and a flower, and three bowls made like almond blossoms on the other branch, with an ornamental knob and a flower — and so for the six branches that come out of the lampstand. On the lampstand itself four bowls shall be made like almond blossoms, each with its ornamental knob and flower. And there shall be a knob under the first two branches of the same, a knob under the second two branches of the same, and a knob under the third two branches of the same, according to the six branches that extend from the lampstand. Their knobs and their branches shall be of one piece; all of it shall be one hammered piece of pure gold. You shall make seven lamps for it, and they shall arrange its lamps so that they give light in front of it. And its wick-trimmers and their trays shall be of pure gold. It shall be made of a talent of pure gold, with all these utensils. (Ex 25:31-39, emphasis and emendation added)

The spiritual cleanliness and purity required of serving priests and Levites:

For the priests and the Levites had purified (hitaharu, ) themselves; all of them were ritually clean (t'horim, ). And they slaughtered the Passover lambs for all the descendants of the captivity, for their brethren the priests, and for themselves. (Ezr 6:20, emphasis and emendation added)

The category of animal that is qualified for offering to the Holy One:

Then the L_RD said to Noah, "Come into the ark, you and all your household, because I have seen that you are righteous before Me in this generation. You shall take with you seven each of every clean (t'horah, ) animal, a male and his female; two each of animals that are unclean (lo t'horah, ), a male and his female; also seven each of birds of the air, male and female, to keep the species alive on the face of all the earth. For after seven more days I will cause it to rain on the earth forty days and forty nights, and I will destroy from the face of the earth all living things that I have made." And Noah did according to all that the L_RD commanded him. Noah was six hundred years old when the floodwaters were on the earth. So Noah, with his sons, his wife, and his sons' wives, went into the ark because of the waters of the flood. Of clean animals, of animals that are unclean, of birds, and of everything that creeps on the earth, two by two they went into the ark to Noah, male and female, as G_d had commanded Noah. (Gen 7:1-9, emphasis and emendation added)

Tum'ah ( ): The state of being contaminated or defiled, a lack of purity, or anything short of taharah

Pinchas H. Peli, in his work, On Repentance: In the Thought and Oral Discourse of Rabbi Joseph B. Soloveitchik, speaks eloquently on tum'ah:

This impurity makes its mark on the sinner's personality. Sin, as it were, removes the divine halo from one's head, impairing his spiritual integrity...The moment a person sins he lessens his own worth, brings himself down, and becomes spiritually defective, thus foregoing his former status...He is subjected to a complete transformation as his original personality departs, and another one replaces it. This is not a form of punishment, or a fine, and is not imposed in a spirit of anger, wrath, or vindictiveness. It is a "metaphysical" corruption of the human personality, or the divine image of man.

(See note 1)

Examples:

The state that obtains when one participates in illicit relationships:

Also you shall not approach a woman to uncover her nakedness as long as she is in her customary impurity. Moreover you shall not lie carnally with your neighbor's wife, to defile yourself with her. And you shall not let any of your descendants pass through the fire to Molech, nor shall you profane the name of your G_d: I am the L_RD. You shall not lie with a male as with a woman. It is an abomination. Nor shall you mate with any animal, to defile yourself with it. Nor shall any woman stand before an animal to mate with it. It is perversion. Do not defile (titam'u, ) yourselves with any of these things; for by all these the nations are defiled, which I am casting out before you. (Lev 18:19-24, emphasis and emendation added)

The result of straying from G_d and His ways:

"For anyone of the house of Israel, or of the strangers who dwell in Israel, who separates himself from Me and sets up his idols in his heart and puts before him what causes him to stumble into iniquity, then comes to a prophet to inquire of him concerning Me, I the L_RD will answer him by Myself. I will set My face against that man and make him a sign and a proverb, and I will cut him off from the midst of My people. Then you shall know that I am the L_RD. And if the prophet is induced to speak anything, I the L_RD have induced that prophet, and I will stretch out My hand against him and destroy him from among My people Israel. And they shall bear their iniquity; the punishment of the prophet shall be the same as the punishment of the one who inquired, that the house of Israel may no longer stray from Me, nor be profaned (caused to be defiled - yitam'u, ) anymore with all their transgressions, but that they may be My people and I may be their G_d," says the L_rd G_D. (Ezek 14:7-11, emphasis and emendation added)

As stated in the introduction to this series, there are five types of korbanot, only two of which have anything whatsoever to do with sin. The other three are making completely different statements, expressing completely different ideas. Unfortunately, the only thing that most believers know, about our Messiah's korban, is that it atones for sin. If that is all our Messiah has done for us, we have only been brought back to where we first came in, and there are three essential korbanot still due. Actually, only one of the remaining korbanot is an offering made to the Holy One. The korban olah is an expression of whole-hearted, unreserved devotion and dedication to the Holy One, including all that one is, and all of that one's potential. The korban minchah, is an expression of relief, quietness of spirit, and peace that ensues when one has laid his own agenda at the altar, and has set off on G_d's path, responsible only for faithfulness. The zevach shelamim, is actually a celebration of the state of intimacy with our Creator — the goal of the process, and our reason for living, as well as an expression of our desire to share what we have gained with others.

The korban in view, the chatat, begins to bring what we all already know about into focus, the purification of, and propitiation for, sin. When one has missed the mark, in any way, one has become stained, or defiled. Purification (chatat), restores purity, re-opening the way to intimacy with our Creator.

For one who has been defiled, by transgression or through no fault of self, the korban chatat represents cleansing from the defilement. The issue is addressed by Nachmanides (a 13th century sage), in his Commentary on the Torah, addressing Leviticus 4:2:

The reason for the offerings for the erring soul is that all sins [even if committed unwittingly] produce a particular "stain" upon the soul and constitute a blemish theron, and the soul is only worthy to be received by the countenance of its Creator when it is pure of all sin. It is for this reason that the erring soul brings an offering, through which it becomes worthy of approaching "unto G_d who gave it" (Eccl 12:7)

(See note 2)

The following diagram shall serve to encapsulate our study of this offering:

The relationship status, with the Holy One, where the chatat becomes necessary, is indicated by the highlighted area on the map. The actual offering is represented by the emphasized ring, just inside the highlighted area. The center area of the map represents the essential goal of the whole korbanot process, "intimacy with our Creator," which is the very reason we were all created; the reason for life, if you will.

The initial pass, though the olah with its minchah, forges a permanent relationship with our Creator, establishing citizenship in the Commonwealth of Believing Israel, and the eternal economy to come (the olam haba). As previously shown, these initial stages correspond to the New Birth process in the current, Messianic, economy. The relationship thus forged is represented by one's subsequent presence in the zevach shelamim range of the map, which represents a state of access and intimacy with the Holy One, in both, the Mosaic and Messianic, economies.

While the relationship with the Holy One is permanent, and incorruptible, regarding membership in the eternal economy, in actual practice, our relationship waxes and wains. This is due to there being imperfect entities, humans, on one side of that relationship. Missing the mark creates a condition that hinders intimacy with our Creator. This condition requires recognition, and corrective action, to alleviate it.

In some minor cases, generally those that are unavoidable, all that is needed is the passage of a specified period of time, followed by the rite of tevilah (ceremonial immersion), to put the hindering state behind. After which, one is able to return directly to the zevach shelamim range.

In other cases, a more formal purification rite, the chatat, is required. After which, one is able to return directly to the zevach shelamim range.

In other cases, where some kind of damages have been caused (spiritual and frequently corporeal), a liability, or sin debt, has been incurred, requiring various forms of indemnification, or restitution, completed by an indemnity offering (korban asham), which is the subject of the next study. Frequently, after an korban asham has been made, a chatat will also be required, purifying one of the stain of the triggering sin.

In cases of leadership, or corporate action or representation (priest, kings, etc.), once a chatat has been completed (alone, or following a korban asham), one must re-ratify one's whole-hearted devotion and submission to the Holy One, and his ways, via korban olah and its minchah.

The chatat must, generally, be prepared as follows. There are variations, according to specific type.

1. The korban is to be brought to the kohen with one's own hands. It cannot be offered by a designated proxy.


2. The one(s) required to make the korban, varies, depending upon the identity of the transgressor:


1. In cases involving a kohen (priest), or ruler, or individual, the actual transgressor makes the offering


2. In cases involving the entire assembly, the elders make the offering


3. The korban/agent varies, also, depending on the type of transgression


1. Unintentional sin of a kohen or the entire assembly: a bull


2. Unintentional sin of a ruler: a male kid of the goats


3. Unintentional sin of an individual: a female lamb or kid of the goats


4. The officiating priest is to inspect the korban, to ensure that it is not flawed or blemished. For the korban to be devoid of imperfections speaks to the holiness and perfection of the true korban, Messiah Y'Shua. If blemishes would be present, the coming establishment of mutual agency would only serve to be a mutual exchange of blemishes.


5. The one(s) offering the korban then perform(s) the rite of s'michat yadayim (the laying on of hands), establishing the relationship of mutual agency. The one(s) making the offering shall henceforth act in and through the korban, and vice-versa.


6. The officiating priest then performs the rite of sh'chitah (ceremonial slaughter) at the entrance to the Holy Place, and the korban symbolically lays its life down in the presence and service of the Holy One, in this case, toward the goal of purifying the one(s) making the offering.


7. The korban is divided into its distributional elements:


1. The memorial portion for the Holy One (the cheilev and associated parts)


2. The blood, which is to be used for purification and path delineation.


3. The remainder of the korban: hide, flesh and offal (intestinal contents), for disposal by fire


8. The blood (symbolic of the holy life of the korban, hence our Messiah) is used to purify and revitalize, according to the transgressor's identity:


1. In cases involving a kohen (priest) or the entire assembly (spiritual transgressions), the officiating priest's index finger is dipped into the blood, and is used to completely, and obviously delineate the path of righteousness, by way of a sevenfold sprinkling toward parochet (veil), and is also applied to the horns of the altar of incense. This speaks to purifying all of our ways by seeking and responding to His input, only. Everything we do and think reflects upon Him, as others are watching.


2. In cases involving a ruler or an individual, the officiating priest's index finger is dipped in the blood, and the blood is then applied to the horns of the mizbeach shel olah (altar of burnt offering). This speaks of purifying the avenue, by which, our thoughts and actions come before the Holy One, as all that we do, we do unto Him, even if no one else is watching.


9. The remainder of the blood is poured out at the base of the mizbeach shel olah (altar of burnt offering), keeping pure, and supported, the means of receiving new and returning members of the Commonwealth of Believing Israel. This is because the primary purpose of the altar, is to receive the indications of dedication and submission from the new and returning ones, sending them on to the Holy One.


10. The memorial portion for the Holy One is converted to smoke on the altar, rising symbolically to Him. For individuals, the rising cheilev is a sweet savor.


11. Finally, the remainder of the "flesh" is essentially "disposed of."
    
    If the blood had been taken into the Holy Place, the remainder (hide, flesh, and waste) is burned (saraph) out of existence, by fire, in a specially set apart place, outside camp. Otherwise, the remainder is to be eaten by the officiating priest, after having been boiled. Since it is not possible for a single man to eat an entire korban in one sitting, anything remaining was likely to be consumed out of existence, by fire, outside the camp.

The consumption of the flesh of the korban, except for the cheilev, by the officiating priest appears to represent the absorption, and annihilation of the contamination of the "flesh" (physicality) of the offender, by the priest, who is a stand-in for our beloved Messiah.

When evening had come, they brought to Him many who were demon-possessed. And He cast out the spirits with a word, and healed all who were sick, that it might be fulfilled which was spoken by Isaiah the prophet, saying: "He Himself took our infirmities And bore our sicknesses." (Mat 8:16-17, emphasis and emendation added)

The picture of consuming away our contamination seems to have a relationship to the digestion process, extracting any value, but eliminating anything that cannot provide any value. This idea gives an enhanced appreciation of the following passage:

When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand: There is nothing that enters a man from outside which can defile (contaminate) him; but the things which come out of him, those are the things that defile a man. If anyone has ears to hear, let him hear!" When He had entered a house away from the crowd, His disciples asked Him concerning the parable. So He said to them, "Are you thus without understanding also? Do you not perceive that whatever enters a man from outside cannot defile (contaminate) him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?" And He said, "What comes out of a man, that defiles (contaminates) a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile (contaminate) a man." (Mk 7:14-23, emphasis and emendation added)

Consumption of all but the cheilev (fats and associated parts) out of existence, by fire (saraph), outside the camp, symbolizes judgment and separation because of the defilement, or stain, of sin. It speaks of the inability of our corrupted physicality (flesh) to persist, or be of any value, outside this temporary, preliminary cosmos.

It [a dead body] is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, "The first man Adam became a living being." The last Adam became a life-giving spirit. However, the spiritual is not first, but the natural, and afterward the spiritual. The first man was of the earth, made of dust; the second Man is the L_rd from heaven. As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of G_d; nor does corruption inherit incorruption. (1Cor 15:44-50, emphasis and emendation added)

The symbolic rising of the cheilev to the Holy One, by having been converted to smoke on the altar, speaks of the incorruptible essence of our Gael (Kinsman Redeemer), Who laid down His life for our purification. Although the korban is for sin and its stain, our Messiah remains at the heart of it, indeed, He is the very best of part of it. As He rose, incorruptible, so shall we, who are "in" Him. His incorruptible "seed" is producing fruit, today and forever more.

And if you call on the Father, who without partiality judges according to each one's work, conduct yourselves throughout the time of your stay here in fear; knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Messiah, as of a lamb without blemish and without spot. He indeed was foreordained before the foundation of the world, but was manifest in these last times for you who through Him believe in G_d, who raised Him from the dead and gave Him glory, so that your faith and hope are in G_d. Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart, having been born again, not of corruptible seed but incorruptible, through the word of G_d which lives and abides forever. (1Pe 1:17-23, emphasis added)

Now, to a de-mystifying of an otherwise enigmatic passage:

Therefore, if anyone is in Messiah, he is a new creation; old things have passed away; behold, all things have become new. Now all things are of G_d, who has reconciled us to Himself through Messiah Y'Shua, and has given us the ministry of reconciliation, that is, that G_d was in Messiah reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation. Now then, we are ambassadors for Messiah, as though G_d were pleading through us: we implore you on Messiah's behalf, be reconciled to G_d. For He made Him who knew no sin to be sin for us, that we might become the righteousness of G_d in Him. (2Co 5:17-21, emendation and emphasis added)

Here we see a Hebraic concept expressed in Greek. In Hebrew, the root chatá can convey either, the act or defilement of sin, or its expiation (the purging of its contamination, or the payment of its penalty, or the bearing of its consequences). In the previous passage, we see Messiah, as the source of our purification, as well as the consequence bearer for our sin (the same word, in Greek, intending to convey its equivalent meanings in Hebrew).

In view of all of this, a more correct translation becomes:

For He made Him who knew no sin to be [purification of] sin for us, that we might become the righteousness of G_d in Him. (2Cor 5:17-21, emendation and emphasis added)

¹ Pinchas H. Peli, On Repentance: In the Thought and Oral Discourse of Rabbi Joseph B. Soloveitchik (Jerusalem: Oroth Publishing House, 1980), pp. 59-60

² Nachmanides, Commentary on the Torah Leviticus 4:2, trans. Charles B. Chavel (New York: Shilo Publishing House, 1974)