LEVITICUS I-V

BESHOGGEG, WITH NO INTENTION OF SINNING

The main theme of the third book of the Pentateuch is the korbanot, the sacrifices that the kohanim will offer in the BeitHaMikdash. Each festival, for example, was characterized by

the sacrifices that were offered. There were even daily sacrifices and, according to the schedule of these offerings, the daily prayers were fixed: Shaḥarit, Minḥa and Arvit.

There were also sacrifices for breaking the mitszvot, for having violated some law concerning Shabbat, for example. The Ḥakhamim point out that offerings cannot atone for a sin that is committed knowingly, on purpose. The sacrifice is effective only to atone for the sin that is committed beshoggeg, without intention: the person who lights a fire on Shabbat because he has confused the days and momentarily forgets that it is the holy day. Even the Ḥakhamim demanded that the offering be accompanied by teshuvah. It is insufficient to offer to God and think that with this act the fault has been compensated: there must be introspection and repentance for the error.

It is worth asking: if the mistake was made without any intention, why is it necessary to bring an offering? Where is the person’s guilt? According to Ramban, each sin produces a loss, a stain on the soul of the person. In such a way that the Korban, the offering, is an act that serves to erase the stain that the soul has suffered. Perhaps we could interpret Ramban‘s words  to mean that even involuntary acts that are of a negative character leave an imprint on the person’s psyche that requires correction. For it must be considered that one sinful action will probably invite other acts of a similar character unless some measure is taken to prevent it.

Other speakers point out that an unpremeditated wrong action also reflects a state of mind of carelessness: a lack of attention and responsibility for the facts. The allegation “my brakes went off”, for example, also exposes the irresponsibility of the person who does not test his brakes before driving a car, which can become a lethal instrument when he runs over another individual.

Whoever sins beshoggeg shows a lack of interest in the observance of mitzvah , and therefore the korban is a call for awareness, for serious behavior towards tradition. Beshoggeg is the sin of negligence.

Our chapters also consider the possibility of the Kohen or the Kohen Gadol who sins. The Torah insists that no one can remain outside the law; even the great religious leader or the monarch must both acknowledge their mistakes. Moreover, the leader’s responsibility is directly proportional to the privileges and rights of his or her position, because he or she must serve as an example of conduct for the community. 

In many societies, however, it is punishable when the beggar steals a loaf of bread, but commercial or managerial crimes involving large sums of money go unpunished. Especially, the prophets of Israel rebelled against injustices and double standards. The prophets were inspired by the Torah and applied its principles to the contemporaneity of their time. The admonitions of the prophets continue to be valid, as some aberrations of our times testify.

MITZVAH: ORDINANCE OF THE TORAH IN THIS PARSHA

CONTAINS 11  POSITIVE MITZVOT AND 5 PROHIBITIONS

115. Leviticus 1:3 The Olah Sacrifice  (Fire Offering)

Leviticus 2:1,5,7 The Minḥah Offering (Vegetable Offering)

Leviticus 2:11 Do not offer leaven or honey on the altar

116. Leviticus 2:13 Do not offer sacrifice without salt

117. Leviticus 2:13 Obligation to salt the offering

118. Leviticus 4:14 Offering of the Sanhedrin (court composed of 71) if they err in a judgment

119. Leviticus 4:27 Offering Chatat (sin) of the individual who unintentionally violated a prohibition that if committed with intent would be punished with Karet

120. Leviticus 5:1 Obligation to Bear Witness

121. Leviticus 5:1,6 Variable Offering for Committing a Sin

Leviticus 5:8 Do not separate the head from the bird offering ḥatat

122. Leviticus 5:11 Do not pour olive oil on  a sinner’s Minḥahwithout intent to err

123. Leviticus 5:11 Do not put incense on a  sinner’s Minḥahwithout intent to err

124. Leviticus 5:15,16 The obligation to add one-fifth of the value of the food eaten or to have derived some benefit from its use

125. Leviticus 5:17,18 The Asham Talui sacrifice, A Doubtful Guilt Offering

126. Leviticus 5:21 The Asham Vadai Sacrifice, Certain Guilt Offering

127. Leviticus 5:23 Restitution of stolen goods