There are five circumstances in which one must bring what is called an “Asham Vadai” – a guilt-offering to atone for a certain violation. (This is in contrast to an “Asham Talui,” a guilt-offering brought when one might have possibly transgressed a severe violation, but does not know with certainty that he transgressed.) The situations requiring an Asham Vadai are as follows: 1) Asham Gezelot. As the Torah describes in Parashat Vayikra (5), one who falsely denies on oath having money which belongs to somebody else, and then confesses his wrongdoing, must bring an Asham sacrifice to atone for his sin. In addition to paying what he owes to the other party, he must also bring this sacrifice. This includes situations of outright theft, and when one receives collateral or an object to guard, and he then denies having received it. The Sefer Ha’hinuch explains that one might have thought to justify these forms of theft by figuring that eventually he will return the object or money in question, and this is sufficient. The Torah therefore demands that the individual also bring a sacrifice, to teach that stealing or denying having in one’s possession somebody else’s property is inherently sinful, even if he later returns the item in question. One brings an Asham Gezelot whether he committed the crime unintentionally or intentionally. 2) Asham Me’ilot. One who mistakenly derived personal benefit from sacred property – “Me’ila” – must not only pay the Temple treasury the value of the benefit he received, and a penalty, but also offer an Asham sacrifice. 3) Asham Nazir: One who takes the Nazirite vow is bound by a number of prohibitions, including a prohibition against coming in contact with a human corpse. If a Nazir does come in contact with a corpse, whether intentionally or accidentally, he must bring a special Asham sacrifice. 4) Asham Mesora. A Mesora – somebody who was declared to have the Sara’at skin disorder – must undergo a special process of purification once he has been cured of his condition. This process includes the offering of an Asham sacrifice. 5) Asham Shifha Harufa. As the Sefer Ha’hinuch explains, this sacrifice is required in the complicated case of a Shifha Kena’anit (non-Jewish maidservant) who is half freed, and half servant. For example, her master decided, for whatever reason, to release only half of his hold on the woman. The half that was released is a full-fledged Jew, but the other half remains a maidservant, who cannot marry a Jewish man. If a Jewish man then betroths this woman, she is considered “quasi married,” as the betrothal is effective with respect to the half which was released from servitude, but not vis-à-vis the other half, which is still in servitude. If another man then has relations with this woman, he must bring an Asham sacrifice. Since this woman is not fully married, this does not constitute outright adultery, which would be considered a capital offense. The Sefer Ha’hinuch explains that since this woman is not regarded by people as an Eshet Ish (married woman), people would not consider it adultery to have a relationship with her. Hence, this violator did not intend to commit a grievous sin, and so the Torah treats this offense more leniently, and allows him to earn atonement through the offering of an Asham. Of course, this Misva applies only in the times of the Bet Ha’mikdash, and it is binding upon both men and women. One who is required to offer an Asham sacrifice but fails to do has neglected a Misvat Aseh. Interestingly, however, the Sefer Ha’hinuch writes that in the case of Asham Gezelot, although the thief will be punished for failing to offer this sacrifice, his punishment will not be excessively harsh, since he did, after all, return what he stole.