Our Gemara on Amud Beis discussed the order and priority of a chattas sacrifice in comparison to an Olah sacrifice.
For what reason is a Chattas brought before an Olah in all circumstances where both are brought? Rabbi Shimon answered: It is comparable to an advocate [lifraklit] who enters before the king to convince him to pardon the defendant. Once the advocate has appeased the king, the gift is brought in after him.
By comparison, the Chattas is partially burnt on the altar, while other portions of the meat are eaten by the Cohanim, unlike the Olah which is fully burnt on the altar.
Ohr Lashamayim (Acharei Mos) questions why the Chattas sacrifice is brought for severe sins in comparison to an Olah sacrifice which is brought for violations of positive commandments. It would seem that the Olah, which is fully consumed on the altar, ought to be the more sacred sacrifice and therefore more appropriate for severe sins. The Ohr Lashamayim offers a profound answer that is insightful about human nature, which he believes is reflected in the hidden wisdom of the chattas and olah ritual:
The verse that describes the process of the Jewish conquest of the land of Israel (Shemos 23:29–30):
“I will not drive them out before you in a single year, lest the land become desolate and the wild beasts multiply to your hurt.
I will drive them out before you little by little, until you have increased and possess the land.”
Metaphorically, this verse alludes to the idea that when a person removes the evil inclination from inside him, he must go slowly because his life force has been intertwined and drawing strength from evil forces. If you were to eradicate all the evil from yourself too quickly, you would collapse. Rather, a slow gradual process of replacing the bad parts with the good parts is required. Just as when the enemy is driven out of a country, the economy would collapse, and it needs to be done more gradually, or in the case of the biblical conquest of the land of Israel, the land would become desolate and wild animals would take over.
This is also represented in the process of the chattas offering. It is not fully burnt on the altar in order to signify that the religious conversion cannot be absolute yet. One part is sent to God, the other part still is physical and consumed by the priests. When the initial stages of cleansing and repentance are achieved, and the more severe sins are removed, then it’s appropriate for a higher level of devotion that’s represented in the Olah sacrifice, which is fully burnt on the altar and goes completely to God.
What is true and described here physically and spiritually is also true psychologically. If a person starts to shift dysfunctional beliefs, practices or traits in his character, since they have been so thoroughly integrated into his personality, it is better to make gradual changes so that the overall system can adjust. That system is not just an individual human body or personality, but even a family or community. Sometimes a person has an epiphany and insight into their character, whether it is a religious awakening, or a certain psychological freedom or awareness that came from working through past traumas, it has ripple effects in their lives. It’s important to go gradually to recognize that all these different parts, while dysfunctional in one way, helped function in another way, and therefore, for change to be meaningful and helpful it should be gradual.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com