Olas Shabbos B’Shabbato
‘An Offering of Appeasement’
(Zevachim 7b)
In giving a korban, do we give and thus receive absolution? Our sugya explains that such is not always the case, as the Gemara distinguishes between a korban olah (a burnt offering) and a korban chatas (a sin offering). While the former is brought for intentional misdeeds, the latter is brought for unintentional wrongs. As to the effectiveness of each sacrifice, can we absolve many past sins merely with one sacrifice, or must we address each offense individually? Are inadvertent wrongs possibly tackled differently?
Tefillin Mistakenly Not Worn
In the era of the author of Panim Meiros, about 260 years ago, an observant Jew discovered that, for a long time, he had not been putting on tefillin properly. Frightened and confused, he remembered the teaching of the Rema (Shulchan Aruch, Orach Chayyim 334:26) that someone who unwittingly desecrated Shabbos “must fast Mondays and Thursdays for 40 days and must not drink wine or eat meat. Instead of a chatas, he should give 18 peshitin [Mishna Berurah sk80, explains that this amount equals five gold coins] to charity; if he wants to redeem the fast, he should give 12 peshitin for each day.” This observant Jew wondered if for every day that he did not put on tefillin, he should fast and give that amount to charity (according to the opinions that each day is a mitzvah in itself; see Bi’ur Halacha, beginning of 37) and referred his question to Rabbi Meir Eisenstat, the author of Panim Meiros.
The Disparity Between A Chatas And An Olah
In his reply (responsa 3: 9), the Panim Meiros takes the trouble to set matters correctly, as explained in our sugya. We must distinguish between a chatas and an olah. Someone who unwittingly transgresses a prohibition whose punishment is kares if committed willingly must bring a chatas. However, regarding someone who neglected a positive mitzvah or who transgressed a negative mitzvah connected to a positive one (lav hanitak la’aseh), it is fitting that he brings an olah, but no specific obligation pertains. Aside from this essential difference, our Gemara also explains that if a person transgresses a number of prohibitions, he brings a chatas for each one, whereas if he ignores a number of positive mitzvos, he brings one olah for all of them collectively.
It is clear that the person who did not put on tefillin properly for a long period of time does not have to fast and give charity for each of those days. In addition, as opposed to a chatas, which is meant to atone, our Gemara explains that an olah is considered a gift, as Rashi explains: “Like a person who disobeyed a king and appeased him [repented] … and when he comes to greet him, brings a gift.” (Rashi, 7b, s.v. “olah doron he”). Consequently, we cannot compare a person who transgressed a prohibition where the atonement is a chatas to one who transgressed a mitzvah where one brings an olah after atonement.
A Halachic Implication
The fact that an olah is a gift and not an atonement also influences the formulation of prayers for Shabbos. The Tur (Orach Chayyim 283) rules: “… and in Musaf for Shabbos there is no sacrifice to atone as they are all olos.” In other words, as all Shabbos sacrifices are olos, we do not conclude their verses with “lechaper” (to atone), as we do on holidays, when chataos were also offered (see Birkei Yosef, Orach Chayyim 283, s.k. 1, and Eliyahu Rabbah, os 3).
Overcome Or Launder?
In regard to our Gemara’s description of an olah as a gift, we should mention the Chacham Tzvi (a mechutan of the Panim Meiros), who cites (Tosafos Chadashim 66), in the name of Yalkut Shimoni (Pinchas, remez 776), that Beis Hillel and Beis Shammai disagreed as to the reason for the name keves (sheep). Beis Shammai maintain that they suppress or overcome (“kov’shim”) sins and Beis Hillel explain that they launder (“kov’sim”) sins. In the opinion of the Chacham Tzvi, they disagree as to whether an olah suppresses a sin and hides it, like a gift meant to cover up for the past, or if it launders a sin and cleans the stain, like a chatas.