91:, the custom of laying on of hands was done in order to aid him in developing a clean conscience, so that he can say without guile: "These hands have not taken a bribe to distort justice, neither have they divided the spoil, nor have they coveted, neither have they shed innocent blood, etc." According to
130:
How does one lean ? 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. And he places his two hands between the two horns of the offering; however, there may be nothing interposing between his hands and the offering;
183:; how a "commandment" can exist if its performance is not required; whether a blessing can be recited on such an optional "commandment"; and so on. The results of this discussion are highly relevant to other commandments which are required for men and optional for women, such as
209:
Some rabbinical authorities 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. This meaning fits well in regard to the
206:, 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.
43:. 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
178:
fulfilled the commandment or else was done purely to gratify the women without having ritual significance; whether performing a commandment in a situation where it does not apply violates the prohibition of
115:) upon the head of one's sacrificial animal during a Festival Day, with applied force, some permitting the owner of the animal to do so, others forbidding him to do so.
167:
may be performed on Jewish holidays, as it is considered a form of labor by the animal (supporting the owner's weight) which would normally be forbidden on holidays.
95:, the first dispute in Israel concerned whether or not it was permissible to lay hands upon one's sacrificial animal by applying one's full body weight on a
224:
Another approach is laying hand is intended to designate the animal to be a sacrifice, or else indicate the connection between the animal and its owner.
221:
A similar suggestion is that by laying hands, the sacrificer designates the animal to take his place as that which deserves to be killed.
87:, the translator of the verse explains its sense: "And he shall lay his right hand with force on the head of the goat." According to
417:
67:
And he shall lay his hand upon the head of the burnt-offering, and it shall be accepted for him to make atonement for him.
174:, but not required to. This ruling is extensively debated in later sources, as it involves the questions of whether this
96:
371:
80:
218:, but less reasonable as an explanation of other sacrifices, particularly those not related to sins.
346:
88:
40:
227:
According to some, different reasons apply to laying hands on different sacrifices; for example,
422:
119:
294:
276:
228:
108:
92:
29:(literally "leaning") refers to the priest's placing of his hands before the offering of a
71:
It is also mentioned in
Leviticus 4:24 with regard to the laying on of hands over one's
411:
72:
375:
236:
215:
211:
84:
247:) designates the animal as a sacrifice and indicates the animal's ownership.
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111:
mentions that the first dispute in Israel concerned the laying on of hands (
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36:
390:
347:"התחייבות עצמית של נשים במצות עשה שהזמן גרמא / הרב פרופ' אליעזר ברקוביץ"
281:
156:
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31:
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provides a more detailed set of regulations for the practice of
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The symbolism of this custom has been variously explained.
77:"And he shall lay his hand upon the head of the goat."
267:(The Special Laws), book i, chapter 37, vss. 202–204.
170:Women who offer sacrifices are allowed to perform
327:Mishnah Hagigah 2:2; Hagigah 16b; Beitzah 20a
239:) indicates a transfer of sins, while laying
103:Laws in the Talmud and later rabbinic sources
16:For the ordination of rabbis in Judaism, see
8:
386:
384:
256:
7:
14:
243:hand (on other sacrifices, e.g.
235:hands on the Yom Kippur goat (
83:'s Aramaic translation of the
1:
301:2:2 , cf. Babylonian Talmud,
75:, before it was slaughtered:
163:record a debate on whether
439:
15:
131:and he confesses over a
401:Ibn Ezra, Leviticus 1:4
418:Jewish sacrificial law
265:De Specialibus Legibus
23:In the Hebrew Bible,
231:argued that laying
151:(burnt-offering) .
89:Philo of Alexandria
51:In the Hebrew Bible
41:Temple in Jerusalem
374:on Leviticus 1:5;
55:The basis for the
120:Babylonian Talmud
430:
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399:
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378:on Leviticus 1:4
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295:Jerusalem Talmud
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277:Jerusalem Talmud
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214:sin-offering of
109:Jerusalem Talmud
93:Jewish tradition
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237:Leviticus 16:21
216:Leviticus 16:21
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195:Interpretations
143:the sins of an
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81:Pseudo Jonathan
53:
21:
12:
11:
5:
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147:. and over an
139:, and over an
135:the sins of a
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69:
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59:of semicha is
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49:
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391:מדוע סומכים?
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97:Festival Day
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73:sin-offering
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54:
30:
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24:
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361:De Victimis
305:20a et seq.
412:Categories
376:Gersonides
336:Eruvin 96b
251:References
212:Yom Kippur
85:Pentateuch
181:bal tosif
61:Leviticus
39:) in the
37:sacrifice
423:Gestures
229:Ibn Ezra
35:(animal
359:Philo,
314:Talmud
299:Hagigah
282:Hagigah
263:Philo,
176:semicha
172:semicha
165:semicha
157:Mishnah
124:semicha
113:semicha
57:mitzvah
26:semicha
18:Semicha
372:Sforno
303:Betzah
189:shofar
161:Talmud
137:chatat
133:chatat
45:HaShem
32:korban
285:2:2 )
204:Philo
185:lulav
145:asham
141:asham
63:1:4:
316:Yoma
187:and
159:and
155:The
149:olah
118:The
107:The
318:36a
241:one
233:two
79:In
414::
383:^
297:,
191:.
126:.
99:.
47:.
349:.
279:(
20:.
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