The Torah in Parashat Mesora outlines the procedure required of a Mesora in order for him to complete his process of purification. Even after undergoing the first stage (a ceremony involving two birds and other items, and immersing in Mikveh), the Mesora must then complete the process by bringing a series of Korbanot (sacrifices) to the Bet Ha’mikdash. Specifically, he must bring three animals – one as a Hatat (sin offering), the second as an Ola (burnt offering), and the third as an Asham (guilt offering). If the Mesora is poor and cannot afford three animals, then he brings an animal as an Asham and two birds for the Hatat and Ola. In addition, the Mesora must bring a flour offering and some oil. The Mesora retains his status of Tum’a (impurity) until he completes the offering of these sacrifices. In previous contexts, the Sefer Ha’hinuch presented his approach to explain the meaning underlying Korbanot. The animal sacrifice, he writes, represents the animalistic tendencies within the human being, which lead us to sin. Thus, the sacrificing of an animal signifies the need to sacrifice our negative impulses, to try to eliminate the “animal” within us and empower the spiritual component of our beings. When the Mesora brings these offerings to the Bet Ha’mikdash, the Asham sacrifice is slaughtered first. One Kohen sprinkles some of the blood on the altar, and a second Kohen take some blood and places it on three spots on the Mesora’s body: his right earlobe, his right thumb, and his right big toe. The Hatat and Ola are then slaughtered, after which one of the Kohanim pours the oil brought by the Mesora into the other Kohen’s left hand. The first Kohen then dips a finger from his right hand into the oil in his fellow Kohen’s hand, and applies some oil onto the three spots on the Mesora’s body where blood from the Asham was placed. The leftover oil is then smeared on the Mesora’s head. If some oil remains, it is given to the Kohanim, who may consume the oil in the courtyard of the Bet Ha’mikdash, just like other Kodasheh Kodashim (sacrifices of a higher level of sanctity). The Gemara addresses a simple dilemma that presents itself regarding this process. As the Mesora remains Tameh until these sacrifices are offered, he is not permitted to enter the area of the Bet Ha’mikdash. How, then, can the blood of the sacrifice and the oil be placed on his earlobe, thumb and toe, if he is not permitted in the area where this service is being performed? The Gemara answers that there was a gate into the Kodesh (sacred domain) called Sha’ar Nikanor, and that entranceway was intentionally not endowed with halachic sanctity so that the Mesora could stand there as his sacrifices are offered. From that spot, he would thrust his head, hand and foot inside the Kodesh so that the blood and oil could be placed on the required spots. This is allowed, the Gemara explains, because “Miksat Bi’a Lav Shemeh Bi’a” – putting a small part of one’s body in the area of the Bet Ha’mikdash is not considered entering the sacred domain. Somebody in a state of impurity may not bring his entire body, or the majority of his body, into the sacred domain, but he may put a small part of his body – such as his head, a hand or a foot – into that area. Therefore, the Mesora was allowed to remain outside the Temple courtyard and then thrust inside his head, hand and foot to receive the blood and oil. The Gemara also brings a second opinion explaining, very simply, that the Torah gave the Mesora a special dispensation, allowing him to thrust his head, hand and foot into the area of the Bet Ha’mikdash for the purpose of this procedure. The Sefer Ha’hinuch writes that this procedure is required of any Mesora, male or female. A Mesora who fails to offer these sacrifices and undergo this process has transgressed this affirmative command. The Torah imposes these obligations upon the Mesora because of his sin Lashon Ha’ra – negative speech about other people. The lengthy, intricate