Notes on the Offerings
Asham: The Guilt Offering
Asham (Guilt Offering) – Leviticus 5:14–6:7
Atonement for specific sins, often involving restitution.
Required for cases of:
Misusing sacred things (Leviticus 5:14-16) – If someone unintentionally misuses something belonging to the Tabernacle, they must bring a Guilt Offering and make restitution by repaying the value plus an additional 20%.
Uncertain sin (Leviticus 5:17-19) – If someone is unsure whether they have violated a commandment, they bring an Asham as a precaution.
Fraud or deception (Leviticus 6:1-7) – If someone wrongs another person through lying, stealing, or false oaths, they must bring an Asham, confess, and repay the victim with an extra 20%.
The Role of the Asham
The Talmud highlights the significance of the Asham:
Talmud, Zevachim 7b – “The Asham (guilt offering) is unique among the sacrifices, for it is not brought voluntarily, but rather as an obligation for specific transgressions. Yet, through it, one attains atonement and is restored to purity.”
Midrash Tanchuma, Vayikra 5 – “The Asham is like a healing balm: it is brought for unwitting sins, but it cleanses as if the sin had never been. The Torah provides a path even for those who erred unintentionally.”
Interpretation by Jewish Sages
Prominent Jewish commentators further explain the purpose of the Asham:
Rashi (1040–1105, France) on Leviticus 5:19 – “The Asham is called an ‘offering of guilt,’ yet it is also an offering of reconciliation, teaching that even sins born of uncertainty can be atoned for through the mercies of God.”
Nachmanides (Ramban, 1194–1270, Spain) on Leviticus 5:15 – “The Asham differs from the Chatat (Sin Offering) in that it comes not only for a transgression but for the failure to uphold what is holy. It is an offering of restoration, for one must return both to God and to his fellow man.”
How Can Someone Sin Intentionally Without Realizing It?
Some may wonder how an individual could be guilty of sin yet remain unaware until later. The following scenarios illustrate how this can happen:
Justification & Rationalization – A person may sin but justify their actions at the moment. Later, they realize they were wrong.
Social Pressure & Habit – Some sins are done out of habit or influence, only to be regretted upon reflection.
Delayed Spiritual Awareness – Someone may commit an offense but only understand its impact after studying Torah, hearing rebuke, or reflecting on their actions.
The Asham: A Bridge to Restoration
The Asham provides a path to reconciliation with God and others, emphasizing personal accountability and awareness:
If someone truly did not know they sinned → The Asham atones once they realize it.
If someone sinned intentionally but later regrets it → The Asham provides a path to restoration.
The phrase “on the day he realizes his guilt” (Leviticus 5:5) shows that atonement is tied to self-awareness and confession—not just the act of sacrifice.
Conclusion
The Asham teaches that guilt is not just about wrongdoing but about realizing and correcting our failures. It reminds us that God provides a way back, even for those who have erred unknowingly or justified their missteps. True atonement comes not just from sacrifice but from awareness, confession, and a sincere return to God’s ways.
Chatat: The Sin Offering
The Chatat (Sin Offering) is the first sacrifice in the Torah explicitly tied to a reason. Up until this point, we have had three other offerings and not one of them gives us the reason for the sacrifice. This Sin offering found in Leviticus 4, is the first to list a reason. [Lev 4:2 ESV] 2 "Speak to the people of Israel, saying, If anyone sins unintentionally in any of the LORD's commandments about things not to be done, and does any one of them. Did you hear that? Unintentionally. The Sin offering God has set up is for mistakes?
What is Sin?
Tim Hegg defines sin as follows: “It is the measure of what is right that defines sin. In the Torah, that standard is God Himself: ‘Be holy for I am holy.’ Sin is failing to act in accordance with the standard of righteousness set forth by the very character of God.”
In Numbers 15:22-31, a distinction is made between unintentional sins, which can be atoned for with the Chatat, and intentional sins (sins committed “with a high hand”), which have no atonement through sacrifice.
[Num 15:22-24, 27-31 ESV] 22 "But if you sin unintentionally, and do not observe all these commandments that the LORD has spoken to Moses, 23 all that the LORD has commanded you by Moses, from the day that the LORD gave commandment, and onward throughout your generations, 24 then if it was done unintentionally without the knowledge of the congregation, all the congregation shall offer one bull from the herd ... 27 "If one person sins unintentionally, he shall offer a female goat a year old for a sin offering. 28 And the priest shall make atonement before the LORD for the person who makes a mistake, when he sins unintentionally, to make atonement for him, and he shall be forgiven. 29 You shall have one law for him who does anything unintentionally, for him who is native among the people of Israel and for the stranger who sojourns among them. 30 But the person who does anything with a high hand (Defiantly), whether he is native or a sojourner, reviles the LORD, and that person shall be cut off from among his people. 31 Because he has despised (Trampled underfoot) the word of the LORD and has broken his commandment, that person shall be utterly cut off; his iniquity shall be on him."
It is so important to understand that so often when we think about the sacrificial system we think about it as a way to deal with the Israelites sinfulness. We have now gone through four of the five offerings, and not a single one of them deals with a sin committed willfully.
This distinction is echoed throughout Jewish tradition:
Talmud, Yoma 36b – “Sacrifices atone for sins committed unwittingly, but for one who sins intentionally (b’zadon), there is no atonement through sacrifice.”
Talmud, Zevachim 7b – “The offerings do not atone for sins done in defiance of Heaven, but only for those who stumbled unknowingly.”
Midrash Tanchuma, Vayikra 7 – “Does one think he can sin willfully and bring an offering to be cleansed? No! The Torah states, ‘If a person sins unwittingly’ (Leviticus 4:2), teaching that sacrifices atone only for those who did not act rebelliously.”
So what is a person to do who sins with willful intent? I think of the struggle Paul talks about in Romans 7. I don’t do what I want and I do what I don’t want. Sin working in my flesh causes me to sin.
[Psa 32:1-5 ESV] 1 A Maskil of David. Blessed is the one whose transgression is forgiven, whose sin is covered. 2 Blessed is the man against whom the LORD counts no iniquity, and in whose spirit there is no deceit. 3 For when I kept silent, my bones wasted away through my groaning all day long. 4 For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer. Selah 5 I acknowledged my sin to you, and I did not cover my iniquity; I said, "I will confess my transgressions to the LORD," and you forgave the iniquity of my sin.
Rambam (Maimonides), Mishneh Torah, Hilchot Teshuvah 1:1-2 – “Sacrifices atone for unintentional sins. However, for willful sins, there is no atonement without complete repentance (teshuvah), confession, and a firm resolution not to return to the sin.”
Sifra (Torat Kohanim) on Leviticus 4:2 – “For unintentional sins, there is atonement through offerings; but for intentional transgression, he has no atonement unless he returns in repentance.”
Rabbi Isaac Arama, unintentional sins involve only the body, whereas deliberate sins involve both body and soul. Since a sacrifice is a physical act, it can atone only for physical wrongdoing. For deliberate sin, something deeper is required—genuine repentance and transformation.
The Purpose of the Chatat
Jacob Milgrom Anchor Yale Bible Commentary
“The function of the ḥaṭṭā’t was not to remove sin but to purge the sanctuary of impurity caused, even inadvertently, by human transgression.
Baruch Levine Leviticus, JPS Torah Commentary
“The term ḥaṭṭā’t derives from a root meaning ‘to cleanse’ or ‘to decontaminate.’ It is not primarily about forgiveness of sins but about restoring ritual purity.”
Gordon Wenham “The Book of Leviticus”
“These offerings should not be thought of as dealing with sin in the sense of moral failure but with impurity—conditions that make a person or community unfit for worship.
In fact, many scholars have chosen to replace the translation of the word Chatat from “sin” to “purification” because it creates a clearer image of what the offering is actually about.
Conclusion
We should walk away from this realizing that sin isn’t just something I choose to do even though I know it is wrong. Sin is breaking away from the righteousness of God even if I don’t realize I am doing it. This is why David can say in [Psa 119:11 ESV] 11 I have stored up your word in my heart, that I might not sin against you.
The Mincha Offering: A Tribute of Humility and Devotion
The Mincha offering, described in Leviticus 2:1-3, stands out among the biblical sacrifices as a bloodless offering composed of fine flour, oil, and frankincense. Unlike the burnt offering (Olah) or the peace offering (Zevach Shelamim), which involve animals, the Mincha represents a different kind of devotion—one rooted in humility, gratitude, and dependence on God.
1. A Gift of the Soul: The Meaning of "Nephesh"
The passage begins with the phrase "When anyone (Nephesh) brings a grain offering…" (Leviticus 2:1). The Hebrew word Nephesh (נֶפֶשׁ) means "soul, self, life," and is often associated with the seat of appetites, emotions, and passions. This suggests that bringing a Mincha offering is not just a ritual act—it is an offering of one's very essence to God.
2. Understanding "Mincha" as Tribute
The word Mincha (מִנְחָה) originates from a root meaning "to apportion" or "bestow." While commonly translated as "gift," it more accurately conveys the idea of a tribute—an offering that expresses submission to authority.
Rashi (11th-century French rabbi), commenting on Leviticus 2:1, explains that the Mincha was typically brought by the poor, who could not afford an animal sacrifice. This offering, though small, was deeply significant—it was an expression of humility before the Almighty. Rabbi Samson Raphael Hirsch (19th-century German rabbi) further notes that the amount of flour used in the Mincha corresponds to the daily portion of manna given to the Israelites in the wilderness. This underscores the idea that one's daily sustenance is ultimately a gift from God.
3. A Gradual Progression of Devotion
The Torah describes various forms of the Mincha offering:
Fine flour with oil and frankincense (Leviticus 2:1-2)
Baked loaves and wafers (Leviticus 2:4)
Fried pancakes (Leviticus 2:5-7)
Deep-fried dough (Leviticus 2:7)
Each method involves increasing levels of preparation, symbolizing greater personal effort. While the Torah does not prescribe one form over another, it seems to encourage deeper personal investment in worship. The message is clear:
"The monetary value of the offering is less significant than the spiritual and physical effort invested in it."
4. The Spiritual Message of the Mincha Offering
Unlike animal sacrifices, which often symbolize atonement through blood, the Mincha is a simple, plant-based offering. It represents:
Surrender to God’s provision
Humility in worship
Dedication of one’s daily sustenance to God
Gratitude for life’s basic necessities
Rabbi Hirsch notes that the Mincha teaches that grand gestures are not the only form of devotion. Instead, small, simple acts of faithfulness matter deeply to God.
5. The Mincha’s Relevance Today
In a world that often values big, dramatic acts of worship, the Mincha reminds us that daily, consistent faithfulness is just as meaningful. Even when we cannot “do much,” simply offering what we have—our work, meals, and time—can be a powerful act of worship.
Ultimately, the Mincha offering calls us to recognize that everything we have belongs to God and to dedicate even our most basic sustenance to Him with a heart of gratitude.
Olah: Drawing Near to God
Have you ever found yourself feeling spiritually dried up? You can recall a time when the presence of God was so strong, when you knew you were exactly where you were supposed to be, doing exactly what He called you to do. But then, without warning, you find yourself in a desert. The voice of God feels distant or silent, Scripture seems empty, songs are just familiar tunes, and life becomes a never-ending cycle of doing. The passion is gone, and your relationship with God begins to feel like an old marriage—filled with love but lacking the excitement and intimacy it once had. Ministry, routine, and life itself take over, and suddenly, you realize you are simply going through the motions.
What do you do when everything feels dried up? When God feels a million miles away and there seems to be no clear path back to Him?
The Olah Offering: A Call to Draw Near
God desires us to come into His presence. The Hebrew word for sacrifice, Korban, means “to draw near.” Interestingly, when God began teaching the sacrificial system, He didn’t start with the sin offering but with the Olah—the burnt offering. The Olah is not about sin; it is a completely voluntary act of drawing near to God.
Leviticus 1:9 states, “Shall cause to go up in smoke.” The emphasis here is not on the burning but on the smoke itself. The Hebrew word for burn (saraph) is not used; instead, the word qatar is used, which means “to be made smoke, to smoke a sacrifice, to cause incense to smoke.” The smoke ascends to God, drawing near to Him, symbolizing elevation and devotion. The smoke is like the heart of the one bringing the offering—it rises up in surrender and connection with the Divine.
What Are You Holding Back?
In Genesis 22:12, after Abraham showed his willingness to sacrifice Isaac, God said, “Do not lay your hand on the boy or do anything to him, for now I know that you fear God, seeing you have not withheld your son, your only son, from me.” Abraham’s willingness to offer up what was most precious to him demonstrated his devotion and nearness to God.
If you find yourself in a dry season, feeling distant from God, ask yourself: Is there something you are holding onto that needs to be offered up? In the Garden of Eden, God came looking for Adam, but Adam was hiding. In the wilderness, God’s presence filled the Tabernacle, but Moses couldn’t enter. God continually seeks us, but we are often the ones separating ourselves from Him.
Jesus as Our Olah
God has already provided the ultimate Olah in His Son, Jesus Christ. He was offered up in our place so that we might draw near to God. If God feels distant, it is not because He has moved away—it is because we are hiding or withholding something. What is God asking you to surrender? What is preventing you from fully offering yourself to Him?
Romans 12:1-2 urges us, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.”
Drawing near to God requires surrender. Just as the smoke of the Olah offering rose to heaven, may our hearts ascend in full devotion, offering everything to the One who has already given us everything.
Shelamim: The Peace Offering
The Shelamim (Peace Offering) was a unique sacrifice described in Leviticus 3. Unlike other offerings that were entirely consumed by fire or given entirely to the priests, the Shelamim was shared between God, the priests, and the offerer. This communal aspect symbolizes fellowship, thanksgiving, and joy in God’s presence.
The Three Types of Shelamim
The Shelamim offering was not just a general peace offering but had three distinct types, each with its own purpose and guidelines:
Todah (Thanksgiving Offering) – This offering was given in gratitude for deliverance or blessings and had to be eaten the same day. It parallels the Lord’s Supper as an act of thanksgiving (Luke 22:19), and believers are called to continually offer a “sacrifice of praise” to God (Hebrews 13:15).
Neder (Vow Offering) – This was offered when fulfilling a vow and could be eaten over two days. It reflects biblical teachings on keeping commitments to God, as seen in Acts 18:18, where Paul fulfilled a vow, and Matthew 5:33-37, which emphasizes the importance of integrity in making and keeping vows.
Nedavah (Freewill Offering) – This was given voluntarily as an expression of love for God and could also be eaten over two days. It is reflected in 2 Corinthians 9:7, which states that “God loves a cheerful giver,” and Philippians 4:18, where Paul describes gifts as “a fragrant offering, an acceptable sacrifice, pleasing to God.”
The Meaning of Shelamim
The Hebrew term zebach sh'lamim is derived from shalom, meaning “peace” or “wholeness.” This offering was an expression of gratitude for God’s provision and mercy. It was distinct because it allowed the one bringing the sacrifice to partake in a meal, reinforcing the idea of fellowship—with God, the priests, and the community.
A Contrast Between Olah and Shelamim
Unlike the Olah (Burnt Offering), which was entirely consumed and symbolized reverence and atonement (Leviticus 1:4), the Shelamim was an offering of joy and love. The Olah reflected awe and fear of God, whereas the Shelamim embodied a desire for closeness with God, celebrating His goodness and blessings. Deuteronomy 27:7 highlights this joy: “You shall offer Shelamim and eat them, rejoicing before the Lord your God.”
Finding Contentment in God
In our modern world, social media platforms like Facebook and Instagram often cultivate dissatisfaction. We compare ourselves to others, longing for what we don’t have, instead of recognizing all that God has provided. However, Scripture reminds us that God has given us everything we need for life and godliness (2 Peter 1:3), and Philippians 4:19 assures us that “My God will supply all your needs.”
We often fail to pause and reflect on God’s blessings. Instead, we dwell on our wants and disappointments. The Shelamim offering serves as a reminder to refocus on gratitude and joy in our relationship with God. It calls us to acknowledge His provision and respond with thanksgiving, fellowship, and celebration.
Conclusion
The Shelamim offering is a powerful picture of love, gratitude, and peace with God. It invites us to participate in a relationship with Him not out of fear, but out of joy and thanksgiving. Through the ultimate sacrifice of Jesus Christ, we now have continual access to this peace, making every act of worship and gratitude a reflection of the Shelamim spirit. Let us, therefore, offer our own sacrifices of praise and live in the joy of God’s provision and presence.