Semicha in sacrifices

The basis for the mitzvah of semicha is Leviticus 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.

It is also mentioned in Leviticus 4:24 with regard to the laying on of hands over one's sin-offering, before it was slaughtered: "And he shall lay his hand upon the head of the goat." In Pseudo Jonathan's Aramaic translation of the Pentateuch, 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 Philo of Alexandria, 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."[1]

The Jerusalem Talmud mentions that the first dispute in Israel concerned the laying on of hands (semicha) 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.[2]

The Babylonian Talmud 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. And he places his 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].[3]

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 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.[4] Also important, here, should be the explicit teaching [Leviticus 16:21], "And Aaron shall lay both his hands on the head of the live goat, and confess over it all the iniquities of the people of Israel, and all their transgressions, all their sins. And he shall put them [their sins] on the head of the goat and send it away into the wilderness by the hand of a man who is in readiness."

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. However, the objection in this view is somewhat narrow and ignores the possibility that the Israelites understood this as a symbolic rather than an actual transfer of sins. It also ignores the implications of Leviticus 16:21, Leviticus 1:4, and Leviticus 14:20, where atonement is explicitly mentioned.

Furthermore, the argument that this explanation of semikah does not apply in the case of meal-offerings and thank-offerings, as they had nothing to do with a transference of sins, does not take into account that these are all blood sacrifices, which have special significance related to atonement Leviticus 17:11.

Finally, this view argues that 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." However, per Leviticus 17:11 the fact that these are all blood sacrifices also ties these various sacrifices together.

The Mishnah and Talmud record a debate on whether semicha 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.[5]

Women who offer sacrifices are allowed to perform semicha, but not required to.[6] This ruling is extensively debated in later sources, as it involves the questions of whether this semicha 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 bal tosif; 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 lulav and shofar.[7]