Semicha in sacrifices
Encyclopedia
Semicha in sacrifices was the placing/leaning [of the hands] before the offering of a korban
("animal sacrifice
") in the Temple in Jerusalem
. This involved pressing firmly on the head of the sacrificial animal, thereby symbolically "transmitting" sins onto the animal or, in other interpretations , to transform the sacrifice into an offering acceptable to HaShem.
of semicha is Leviticus
1:4:
provides a more detailed set of regulations for the practice of semicha.
Many scholars hold that these interpretations are not well founded; many hold that there is no evidence that the Israelites believed that sins were actually transferred to the sacrificial animal through the laying on of hands. In this view, the recitation of the liturgical formula, rather than the ritual act, is the determining factor. This explanation of semikah, moreover, does not apply in the case of meal-offerings and thank-offerings, for they had nothing to do with a transference of sins. Since semikah was prescribed for sin-offerings and for offerings of atonement, as well as for meal-offerings and thank-offerings, it must have had a meaning which applied to all these various sacrifices, and must therefore have had some connection with the basal concept of sacrifice. In this view, the hands were laid upon the victim's head as implying on the part of the sacrificer the words: "This is my property, which I dedicate to God."
Korban
The term offering as found in the Hebrew Bible in relation to the worship of Ancient Israel is mainly represented by the Hebrew noun korban whether for an animal or other offering...
("animal sacrifice
Sacrifice
Sacrifice is the offering of food, objects or the lives of animals or people to God or the gods as an act of propitiation or worship.While sacrifice often implies ritual killing, the term offering can be used for bloodless sacrifices of cereal food or artifacts...
") in the Temple in Jerusalem
Temple in Jerusalem
The Temple in Jerusalem or Holy Temple , refers to one of a series of structures which were historically located on the Temple Mount in the Old City of Jerusalem, the current site of the Dome of the Rock. Historically, these successive temples stood at this location and functioned as the centre of...
. This involved pressing firmly on the head of the sacrificial animal, thereby symbolically "transmitting" sins onto the animal or, in other interpretations , to transform the sacrifice into an offering acceptable to HaShem.
In the Hebrew Bible
The basis for the mitzvahMitzvah
The primary meaning of the Hebrew word refers to precepts and commandments as commanded by God...
of semicha is Leviticus
Leviticus
The Book of Leviticus is the third book of the Hebrew Bible, and the third of five books of the Torah ....
1:4:
- And he shall lay (samach) his hand upon the head of the burnt-offering, and it shall be accepted for him to make atonement for him.
In the Talmud
The TalmudTalmud
The Talmud is a central text of mainstream Judaism. It takes the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history....
provides a more detailed set of regulations for the practice of semicha.
- How does one lean [perform semicha]? The offering stands in the north, with its face towards the west, and the one who leans stands in the east, with his face to the west. Amd he places heis two hands between the two horns of the offering; however, there may be nothing interposing between his [bare] hands and the offering; and he confesses over a chatat [sin-offering] the sins of a chatat, and over an asham [guilt-offering] the sins of an asham. and over an olah (burnt-offering) [...the sins of an olah]. (Talmud YomaYomaYoma is the fifth tractate of Seder Moed of the Mishnah and of the Talmud. It is concerned mainly with the laws of the Jewish holiday Yom Kippur, on which Jews atone for their sins from the previous year...
36a).
Interpretations
The symbolism of this custom has been variously explained. According to Philo ("De Victimis") the sacrificer intended his act to imply that "these hands have done no wrong, but have performed good and useful deeds." This, however, applies only to thank-offerings and meal-offerings, and not to sin-offerings or to offerings of atonement. Some rabbinical authorities, followed by some Church Fathers, interpreted "semikah" as meaning that the sacrificer, by laying his hands upon the animal transferred his sins to it, and imposed upon it the punishment which his conduct had merited (Sforno on Leviticus i. 5; Levi beb Gershon on Leviticus i. 4).Many scholars hold that these interpretations are not well founded; many hold that there is no evidence that the Israelites believed that sins were actually transferred to the sacrificial animal through the laying on of hands. In this view, the recitation of the liturgical formula, rather than the ritual act, is the determining factor. This explanation of semikah, moreover, does not apply in the case of meal-offerings and thank-offerings, for they had nothing to do with a transference of sins. Since semikah was prescribed for sin-offerings and for offerings of atonement, as well as for meal-offerings and thank-offerings, it must have had a meaning which applied to all these various sacrifices, and must therefore have had some connection with the basal concept of sacrifice. In this view, the hands were laid upon the victim's head as implying on the part of the sacrificer the words: "This is my property, which I dedicate to God."