1)

When the Yoledes brings two birds, what determines which one is the Olah and which one, the Chatas?

1.

Yoma, 41a: Either the Yoledes herself designates them when she takes or purchases) them - as the Torah states here "Velakchah Sh'tei Sorim ... ". or the Kohen, when he sacrifices them - as the Torah states in Metzora 15:15 - in connection with the Korban of a Zav "Ve'asah ha'Kohen Echad Chatas ve'Echad Olah". 1


1

See Torah Temimah, note 57.

2)

Bearing in mind that a Chatas generally precedes an Olah (as in Vayikra, 5:8), why does the Pasuk give precedence here to the Olah?

1.

Rashi: The precedence is only with regard to reading it in the Torah, but not with regard to bringing it. 1


1

Refer also to 12:8:151:1-5 and notes.

3)

Why does the Yoledes require atonement?

1.

Ramban #1 and Moshav Zekenim #1: It is to be purified from the filth that accumulates in the womb when she gives birth. After she has become cleansed, or after the time needed to form the baby, 1 she brings a Korban and becomes Tehorah, since 'Hashem heals all flesh and does wonders'.

2.

Ramban #2 and Moshav Zekenim #2 (both citing Nidah, 31b): Because when women suffer labor pains, they tend to swear that they will never again be intimate with their husbands. 2

3.

Da'as Zekenim: Here, and regarding a Metzora 3 , a house with Tzara'as, and a Zav, "ve'Chiper" is not an atonemen for sin; it is an expression of cleansing,


1

According to R. Yishmael (Refer to 12:4:7:1).

2

A vain Shevu'ah, seeing as she is obligated to her husband in this regard (See Ramban).

3

Da'as Zekenim: Although Tzara'as comes as a result of sins, the Tzara'as itself sufficed to atone. And even though the Chachamim taught that a Yoledes swears not to be intimate with her husband, the Pesukim imply that her Korban is not brought to atone for a sin.

4)

How will we reconcile this Pasuk, which implies that a Tamei person becomes Tahor only after bringing his Korban, with the Pasuk in Emor, 22:6, which implies that the criterion lies in Tevilah,and with the Pasuk there, 22:7, which implies that one needs to wait until nightfall in order to become Tahor?

1.

Yevamos, 74b: Tevilah renders a person Tahor to eat Ma'aser Sheini, nightfall, to eat Terumah, whereas a Korban permits him to enter the Beis-Hamikdash and to eat Kodshim. 1


1

See Torah Temimah, note 58.

5)

Why does the Torah add the (otherwise superfluous) word "Vetaheirah"?

1.

Zevachim, 10b: To teach us that, until now, he was (still partially) Tamei (Mechusar Kipurim). Consequently, if he received the blood of a Korban, 1 the Korban is Pasul. 2

2.

Yerushalmi Shabbos, 1:3: To teach us that Nekiyus (being cleansed from sin) 3 - hinted in the words "Vechiper alav ha'Kohen" - leads to Taharah.


1

Or if he performed any other Avodah.

2

Torah Temimah: Based on the Pasuk in Emor, 22:2 "Veyinazru mi'Kodshei B'nei Yisrael" X.

3

See also Torah Temimah, note 60.

6)

What are the implications of "ve'Im Lo Simtza Yadah Dei Seh"?

1.

Moshav Zekenim: It implies that we do not instruct her to borrow or to engage in a trade in order to bring a Korban Ashir.

QUESTIONS ON RASHI

7)

Rashi writes that the Olah is first only l'Mikra'ah. What does this mean?

1.

R. Chaim Paltiel, Riva #1, Moshav Zekenim #1: She is Makdish the Olah before the Chatas. 1 A support is "v'Lakchah Shtei Torim? Echad l'Olah v'Echad l'Chatas" - she buys the Olah first. Another Pasuk (5:8) says "v'Hikriv Asher la'Chatas Rishonah" to teach that Chatas is always offered first (Zevachim 90a).

2.

Riva #2: B'Mikreh, if she happened to offer the Olah first, it is Kosher b'Di'eved. l'Chatchilah, the Chatas must be first, like it says in Pesachim (59a).

3.

Hadar Zekenim, Moshav Zekenim #2: Rashi means that it is read first 2 (in the Pasuk 3 ).

4.

Hadar Zekenim, citing R. Yechi'el of Paris: It is Mikreh (just happened to occur). An Ashirah brings a lamb, and a poor woman - if she can bring two Torim or two Bnei Yonah, she does so.

5.

Torah Temimah: It is referring to reading the Parshah when there is no Beis-Hamikdash and one cannot actually bring the Korbanos. 4


1

Bartenura: This is because here, Olas ha'Of is in place of Olas Behemah. Elsewhere, both birds are in place of Chatas Behemah, so Chatas ha'Of is Hukdash first. Gur Aryeh - this is wrong. Also regarding Hekdesh, it says (Zevachim 89a) that Chatas is first! Also, it does not say li'Kri'asah, rather, l'Mikra'ah (its Pasuk)! (Riva? must say that a Yoledes is an exception. I do not understand Bartenura's reason why here, Olas ha'Of is Hukdash first. Chatas ha'Of comes before even Olas Behemah (ibid.)! - PF)

2

Toras Moshe: Chatas is first because it atones. In this world, Chavah's curse applies to a Yoledes, so she swears amidst pain, and needs Kaparah. In the world to come, this will not apply, and Chatas will be only to be Metaher. Therefore, Olah is read first.

3

Moshav Zekenim - Chatas is last, so it will be next to "v'Chiper ha'Kohen." The Olah is a mere gift. However, we find that Olah atones for an Aseh, or a Lav ha'Nitak l'Aseh, or sinful thoughts! (Perhaps when it comes with Chatas, the Chatas atones, and the Olah is a mere gift. - PF)

4

See Torah Temimah, note 57.

8)

Rashi writes that the Chatas is offered first. A Mishnah in Kinim (2:5) says that if a woman brought her Olah and died, her heirs do not bring her Chatas?

1.

Moshav Zekenim: It discusses a Metzora'as. 1 Pesachim 59b says that her Olah comes first.

2.

Moshav Zekenim citing R. Chaim: The case is, she did improperly; b'Di'eved, thelah is Kosher.


1

Moshav Zekenim, citing Shmuel Tzarfasi: This cannot be. The Sifra says that it discusses a Yoledes! (I did not find such a Sifra, but also the Rosh (Kinim, Sof Perek 2) cites it. - PF)

Sefer: Perek: Pasuk:

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