Vayikro
Book 3: Leviticus
VAYIKRO - RASHI COMMENTARY
Chapter 01 - Rashi
Verse 1: And He called to Moshe.
For all "speakings"1 and all sayings2 and all commands
a calling preceded3---
an expression of love,4
an expression which the Ministering Angels use,
as it is said, "One called to the other."5
But to the gentile prophets He revealed himself
with an expression of happenstance6 and uncleanness,
as it is said, "G-d happened upon Bilaam."7
And He called to Moshe.
The voice8 proceeds and reaches his ears,9
[but] all Israel do not hear [it].10
Perhaps even for the paroshoh-breaks
there was a call?11
The verse states, "He spoke"---
for a speaking there was a calling,
[but] not for breaks.
What [purpose then] did the breaks serve?12
To give Moshe a breathing space
to reflect between each paroshoh
and between each matter.13
How much more so for an ordinary person
who learns from an[other] ordinary person!14
To him,
to exclude Aharon [from receiving the paroshoh].
Rabbi Yehudoh ben Beseiroh says:
Thirteen "speakings" are recorded in the Torah
[directed] to Moshe and Aharon,
and thirteen exclusions corresponding to them,
[in order] to teach you that they were not said to Aharon
but to Moshe for him to tell Aharon.
And these are the thirteen exclusions:
"[when Moshe came into the Tent of Meeting that]
He might speak to him,
[he heard the voice] uttering itself15 to him
[from above the cover of the Ark of Testimony
from between the two cherubim,]
speaking to him,"16
"and I will meet with you" ( {Hebrew Ref} ),17
all of them as [interpreted] in Toras Kohanim.18
Perhaps they heard the sound of the calling,
[though not the exact words]?
The verse states:
[instead of] "the voice [uttering itself] to him" ( {Hebrew Ref}
),
[it states] "the voice [uttering itself] to him ( {Hebrew Ref} )
19---
Moshe heard but all Israel did not hear.20
From the Tent of Meeting.
This teaches that the voice broke off
and did not leave the tent.21
Perhaps [this was] because the voice was low?
The verse states: "the voice."
What is "the voice"?
This is the voice which is explained in Tehillim,
"The voice of Ad-noy is powerful,
the voice of Ad-noy is glorious,
the voice of Ad-noy breaks the cedars."22
If so, why is "From the Tent of Meeting" stated?23
This teaches us that the voice broke off
[and did not leave the Tent].
Similarly,
"The sound of the wings of the cherubim
were heard as far as the outer courtyard
[of the Temple]."24
Perhaps the voice was low?
The verse states:
"Like the voice of Almighty G-d when He speaks."25
If so, why does it state,
"As far as the outer courtyard?"
Because once it reached there it broke off.
From the Tent of Meeting, Saying.
Perhaps [the voice sounded] from the entire sanctuary?26
The verse states:
"From over the cover."27
Perhaps from the entire cover?
The verse states:
"From between the two cherubim."28
Saying.29
Go and tell them sobering30 words:
It is for your sake that He speaks to me,
for we find that all thirty-eight years
that Israel was in the desert,
as people who are excommunicated,
from [the time] of the spies onward,
the prophetic Word had not come to31 Moshe,
as is stated:
"When all the men of war ceased to die,
G-d spoke to me, saying."32---
"To me" was the speaking.
Another interpretation:
"Go and tell them My words
and answer Me [as to] whether they will accept them,
as is stated,
"Moshe reported the words of the people."33
Verse 2: [If] a man among you will bring,
when he brings---
the section speaks of voluntary sacrifices.34
A man
[literally, "Adam"].
Why is this said?35
Just as Odom Ho-Rishon36 did not bring [an offering]
from stolen property,
since everything was his,37
So should you not bring [an offering]
from stolen property.38
Animals.
Perhaps even wild animals are included?39
The verse teaches us:
Cattle and sheep.40
Of animals
[literally, "of the animal"]---
and not all of it---
[this comes] to exclude41
[a male animal] which was with a woman
or a [female] animal which was with a man.42
Of cattle.
[this comes] to exclude43
[an animal] which was worshipped [as an idol].
Of sheep,
[this comes] to exclude44
[an animal] set aside [as an offering to an idol].
Or of sheep,
[this comes] to exclude45
a gorer46 which has killed.
[Furthermore,] when it says later on in the section,
"of cattle" [in verse 3],
the verse47 comes only to say---
to exclude [an animal] with a fatal defect.48
You should bring,
[the use of the plural "you"] teaches that two [people]
may volunteer a burnt-offering in partnership.
Your offering,
this teaches that [the burnt-offering]
can come as a voluntary offering of the community---
the burnt-offering of the "summer fruit" for the altar49
which comes from the surplus.50
Verse 3: A male,
and not a female.
[When it is written] "a male" later on, [verse 10]
it comes only to say---a male,
and not [an animal] whose sex cannot be determined
or one which has both male and female characteristics.51
Unblemished,
without a blemish.52
To the entrance of the Tent of Meeting,
[the one who brings the sacrifice] takes care of it
until [it is brought to] the [Temple] courts.53
Why does [the verse] repeat
"he shall bring...he shall bring"?
Even if Reuven's burnt-offering became mixed up
with Shimon's burnt-offering,
[the kohein] must offer each one
in the name of whoever [brought it],
and so too [in a case where] a burnt-offering
[became mixed up] with a common [animal],54
let the common [animal] be sold
for the purpose of [buying] burnt-offerings,
and thus all of them become burnt-offerings,
and each one will be offered
in the name of whoever [brought it].
Perhaps [this applies] even when [the animal]
was mixed up with [animals] unfit [for a sacrifice]55,
or [one mixed up with an offering] of another kind56?
[Thus] the verse comes only to say: "he shall offer it."57
He shall bring it,
[this further repetition] teaches us
that they force him
[to bring it, once he had taken the vow].
Perhaps even against his will?
The verse comes only to say: {Hebrew Ref} [according to his
will].
How can this be?
They force him until he says "I want to."58
Before Ad-noy...and he shall lay [his hand.]59
There is no laying [of the hand on the sacrificial animal]
at a private altar [when such altars were permitted].60
Verse 4: On the head of the burnt-offering,
[the word "burnt-offering" comes] to include61
an obligatory burnt-offering for laying (of hands),62
and to include a sheep [brought as] a burnt-offering.63
The burnt-offering,
excluding a bird [offered as] a burnt-offering.64
And it will be favorably accepted from him.
For what does it provide atonement for him?65
If you say for [the punishment of] being cut off66
or execution [ordered] by a court,
or death at the hands of heaven or being whipped,
their punishment has already been specified.67
Thus, it atones
only for [neglecting] a positive commandment,
and a prohibition
which is uprooted by a positive commandment.68
Verse 5: He shall slaughter, the kohanim will bring.
Receiving [the blood in a vessel] and onward
is the command to the priesthood.
This teaches that slaughtering is valid
[even when done by] a non-kohein.69
Before Ad-noy
,
in the [Temple] court.70
And they will bring.
This [refers to] receiving [the blood in a vessel],
which is the first [action required of the kohanim],
and its meaning is [synonymous] with
"carrying [it to the altar]."71
We [therefore] have learned
that both [receiving and carrying] require a kohein.
The sons of Aharon.
Perhaps those unfit?72 The verse says: "the kohanim."73
The blood and [they] will sprinkle the blood.
Why does the verse say "blood" "blood," [that is,] twice?74
To include [blood] which was mixed with [other blood]
of its type [of sacrifice but of another person's animal]75
or [blood] of another type [of sacrifice
which was mixed with the original blood].76
Perhaps [this applies]
even [to blood mixed up with that] of unfit [sacrifices]77
or "inner" sin-offerings
[whose blood requires sprinkling inside the Sanctuary]78
or "outer" sin-offerings,79
where these, [the inner ones, require sprinkling]
above [the red line80]
and it81 is [sprinkled] below [the red line]?
The verse specifies in another place [in verse 11]:
"its blood."82
And [they] will sprinkle,
[the kohein] stands below [the altar]
and sprinkles from the vessel
to the wall of the altar,
below the red line against the corners [of the altar].83
That is why it is said "all around"---
that the blood should be put
on the four sides of the altar.
Or perhaps he shall place it [the blood]
[all around the altar] as a line?
The verse says: "and they shall sprinkle,"
and it is impossible to draw a line with sprinkling.
[On the other hand,] since [it states]
"and they shall sprinkle,"
perhaps [all that is needed] is one sprinkle?
The verse specifies: "all around."
How is this?
He makes two application [of the blood by sprinkling]
that are four [in direction].84
Which is at the entrance of the Tent of Meeting.
[Only when the Tent has been put together,]
not when it is taken apart.85
Verse 6: He shall skin, etc.
What does the verse [mean] to say: "the burnt-offering"?86
To include all the [different types] of burnt-offerings
[under the requirement] of skinning and butchering
["=severing its limbs"].
It into its pieces
,
[but] not its pieces into [smaller] pieces.87
Verse 7: [They] shall place a fire.
Even though the fire descends from Heaven,
it is a mitzvoh to bring [some fire] by human efforts.88
The sons of Aharon the kohein
,
when he [=Aharon] is in his role as kohein godol;
therefore, if he performed the service
in the garments of an ordinary kohein,
his service would be unfit.
Verse 8: The sons of Aharon, the kohanim,
when they are in their role as kohanim;89
therefore, an ordinary kohein who performed the service
in the eight garments [of the kohein godol],
his service would be unfit.90
The limbs, the head
,
since the head was not included
in the skinning and butchering,
since it was already cut off in the slaughtering;
therefore it was necessary to list it separately.91
And the fat.
Why was [it] stated [separately]?92 To teach you
that he brings up [the fat to the altar] with the head,
and covers the throat of the animal, [with the fat,]93
and this is [for] the honor of Heaven.94
That is on the altar.
The logs should not protrude95
outside the pile [of wood on the altar].96
Verse 9: A burnt-offering.
He must make it smoke for the sake of a burnt-offering.97
A fire-offering.
When he slaughters it
he must slaughter it for the sake of the fire.98
And every "fire-offering" is synonymous with "fire,"
feuchere in Old French.
Of pleasing [fragance],
[the word {Hebrew Ref} is related to {Hebrew Ref} ],
satisfaction before Me,99
for I commanded [that this be done],
and My will was carried out.100
Verse 10: And if...from flocks of sheep,
[The word] "and" adds to the earlier matter.
Why [then] was there a break [between the sections]?101
To give Moshe a breathing space
to distinguish between each paroshoh.102
From flocks, of lambs, of goats,
these are three limitations103---
excluding [an animal too] old [to be offered],
one [that is] ill,
and one [that is] filthy.104
Verse 11: On the side
(literally, "thigh")
of
the altar,
on the side of the altar.105
Northward before Ad-noy,
and there is no [rule] of "north"
[regarding] a private altar.106
Verse 14: Of fowl,
but not all fowl.107
Since it is stated "an unblemished male
of cattle, sheep or goats"---
[we learn] that wholeness108 and maleness [is required]
of animal [sacrifices]
but wholeness and maleness
[is not required] of birds.
Perhaps even [a bird] lacking a limb
[would be fit as a sacrifice]?
The verse specifies: "of the fowl," [excluding such a bird].
The turtledoves
,
large ones and not small ones.109
[The] young pigeons,
[literally, "sons of doves"],
small ones but not large ones.110
From the turtledoves or the young pigeons,
excluding [birds whose feathers] are becoming bright
among either [kind],111 which is unfit---
because it is large compared to the young pigeons
and small compared to the turtledoves.112
Verse 15: He shall bring it.
He may bring even one pigeon.113
the kohein, and nip,
nipping must not be done with an instrument,
but with the kohein's own body;114
he nips with his fingernail near the nape
and cuts its neck until he reaches the "organs,"115
and cuts them.116
Its blood shall be squeezed out.
[The word translated as "squeezed out"] is synonymous
with "the wringing of the nose"117
"for extortion is at an end"118
He squeezes the throat119 against the wall of the altar,
and the blood is squeezed out
and descends [down the wall].120
He nips, he burns it,
[the blood] shall be squeezed out.
Is it possible to say so---
after he burns it he squeezes [out the blood]?
Rather, just as burning it is done with
the head separately and the body separately,
so too the nipping.
The plain sense of the verse is that it is transposed:
he nips and burns, and before the burning
the blood has already been squeezed out.
Its crop,
the place of excrement; this is the crop.121
With its feathers,
with its intestines.
[The word] {Hebrew Ref} denotes a disgusting thing,
as "For they have become loathsome and fled away"122
and this is what Onkelos translated "with its excrement."
And this is the interpretation of Abba Yose ben Chanan,
who said: He takes the stomach with it [=with the crop].
[But] our Rabbis, may their memory be blessed, said:
"He cuts around the stomach with a knife
[in the shape] of a trapdoor,
and takes it with the feathers along with the skin."
Regarding the burnt-offering of a [domestic] animal,
which eats only from its master's feeding trough,
it is said:
"The innards and legs he shall wash with water, etc.
and [he shall] burn it," [verse 13],
[but] regarding fowl,
which are nourished from that which is stolen,
it is said: "He shall cast the intestines away,"
for it ate of that which was stolen123
Beside the altar, eastward,
east of the ramp.124
To the place of the ashes,
the place where they place the ashes
[from the altar] every morning,
and the ashes of the inner altar and the menoroh;
all of them
were [miraculously] absorbed there in their places.
Verse 17: He shall rip it apart,
"ripping apart" [is done] only by hand,
and so it says regarding Shimshon,
"He ripped it [=the lion which was attacking] apart
as one rips apart a young goat," etc.125
By its wings,
with its wings;
he does not have to pluck off its wing-feathers.
By its wings,
[The word notzoh here] means actual feathers.126
Is there anyone who smells
the odor of burning feathers
who does not become disgusted?
Why [then] does the verse say "he shall offer [it]"?
In order that the altar should be satiated
and adorned with the sacrifice of a poor man.127
Not completely dividing it,
he does not tear it apart completely into two pieces,
but rips it apart along its back.
"A pleasing fragrance" is said of a bird [sacrifice],
and "a pleasing fragrance" is said of an animal [sacrifice],
to inform you
that whether one does more or one does less128---
so long as he directs his heart to Heaven.129
Chapter 02 - Rashi
Verse 1: When a person brings.
"A person" [literally, "a soul"] is not mentioned
regarding all the voluntary offerings
except the meal-offering.
Who is accustomed to bring a meal-offering?
A poor person.
Said G-d:
I consider him as though he had offered his [own] soul.130
His offering shall be of fine flour.
Whoever says: I am obligated [to bring] a meal-offering131
without specifying [which one]
must bring a fine-flour meal-offering,
which is the first of the meal-offerings [mentioned],132
[special in that] its fistful is taken
while it is [still] fine flour,
as is explained in this section.
Since five types of meal-offerings are mentioned here,
and all of them are baked
before the fistful is taken except for this one,
therefore it is called a fine-flour meal-offering.
Fine flour.
Fine flour comes only from wheat,
as it is said, "fine wheat flour"133
and no meal-offering [uses]
less than a tenth [of an ephah],134 as it is said,
"a tenth [of an ephah] fine flour...per meal-offering"135---
a tenth for each meal-offering.
He shall pour oil upon it,
on all of it,136
and place frankincense upon it,
on part of it.
He places a fistful of frankincense on it on one side.
Why do you say so?
For there is no inclusion after inclusion in the Torah
but to exclude.137
Another interpretation:
Oil [is poured] on all of it,
because it [=the oil] is mixed with it
and its fistful is taken with it, as it is said,
"[he takes from there its fistful]
from its flour and from its oil,"138
and the frankincense [is placed] on part of it,
since it is not mixed with it
and its fistful is not taken with it, as it is said,
with all its frankincense,
for after he takes the fistful
he gathers frankincense---all of it---from over it139
and burns it.140
He shall pour, and he shall place,
he shall bring [to the sons of Aharon],
this teaches that pouring and mixing
are kosher [valid] when done by a non-kohein.141
Verse 2: The kohanim, and he takes [his] fistful---
from the taking of the fistful onward
is a mitzvoh [which must be fulfilled] by the {Hebrew Ref} .142
He takes [his] fistful from there---
from the place the feet of a non-kohein stand143---
to teach you that the taking of the fistful
is valid throughout the courtyard,
even in the eleven amohs
of the place where Israelites may step.144
his full fistful.
Perhaps it must be full to overflowing---
spilling out at every side?
The verse says in another place,
"he shall separate from it"145
---only that which is within the fistful should be valid.
If [it is written] "in his fistful,"146
perhaps it [may be offered] less than full?
The verse says: "full."
How is this [done]?
He covers the palm of his hand [with] three fingers,
and this is the meaning of a "fistful"
in the Hebrew language.147
With148 all its frankincense,
the fistful should be full, aside from the frankincense.
Its frankincense and he shall burn---
the frankincense must also be burned.149
His fistful from its flour and its oil---
thus if he took the fistful,
and a grain of salt came into his hand
or a particle of frankincense [came into his hand]
it is not valid.150
Its memorial portion,
the fistful which goes up to [the altar] to the Most High
is the memorial of the meal-offering,
because with it its owners are remembered for good
and [having caused] satisfaction.151
Verse 3: To Aharon and his sons.152
The kohein G-dol takes a portion first,
without [having to participate in a] distribution,
[while] an ordinary kohein [shares in the] distribution.
Holy of holies,
it is for them
which is
of the fire-offerings of Ad-noy.
They have no part of it
until after the fire-offering [=the fistful] was made.153
Verse 4: And when you bring, etc.
For he said: I am obligated to bring
a meal-offering baked in an oven.
The verse teaches us that he should bring
either matzoh-loaves or matzoh wafers,
the loaves mixed [with oil]
and the wafers smeared [with oil].
Our Rabbis disagree on their smearing;
some say he smears them again and again
until all the oil in the {Hebrew Ref} is used up,
because all the meal offerings require a {Hebrew Ref} 154 of oil,
and some say he smears [the oil in the shape] like
[that of the Greek letter] "chi" [c],
and the remainder is eaten by the kohanim separately.155
Why does the verse say: "in oil...in oil" twice?
To permit oil of the second or third [pressing]156
issuing from the olives.
Oil of the first [pressing] is required only for the Menoroh,
for [the word] "pure" is said [in connection] with it.
We learned in [Maseches] Menochos157:
All the meal-offerings which are baked
before their fistful is taken,
and their fistful is taken
by breaking [the loaves or wafers into pieces]---
all of them come [in groups] of ten loaves,
and those of which it is said "wafers"
come [in groups] of ten wafers.
Verse 5: And if a pan-baked meal-offering,
for he said:
I am obligated [to bring] a pan-baked meal-offering.158
[The pan] was a vessel [used] in the Temple,
in which they would bake this meal-offering
in oil on the fire;
the vessel was not deep but flat,
and the resulting meal-offering made in it was hard,
since it was flat,
the fire burnt the oil.
And all of them require three applications of oil:
pouring, mixing and placing of oil in the vessel
before they are prepared.159
Fine flour mixed with oil,
[this] teaches that he mixes them
while they are still flour.160
Verse 6: Break it into pieces,
to include all the meal-offerings
which are baked before their fistful is taken
[to be included] in [the law of] "breaking into pieces."161
Pour oil on it; it is a meal-offering---
to include all the meal-offerings
[in the requirement] of "pouring."
Perhaps even a meal-offering baked in an oven
[requires pouring]?
The verse says: "on it."
Should I exclude the loaves and not exclude the wafers?162
The verse says: "It."163
Verse 7: Pan.
This is a vessel which was in the Temple,
[which was] deep, and because it was deep,
its oil was gathered [at its bottom],
and the fire did not burn it.
Therefore, the resulting meal-offering within it
appeared as though it was creeping164
everything soft because of the liquid contained in it
appears as though [it is] creeping and moving.165
Verse 8: That will be made in any of these,
in any of these types,166
[And] he---the owners---shall bring it, to the
kohein,
and he [the kohein] will present it to the altar,
he presents it to the southwest corner of the altar.167
Verse 9: Its memorial portion,
that is the fistful.
Verse 11: And all honey.
Any sweet [juice] of a fruit is called "honey."168
Verse 12: You shall bring them as a first [fruit-]offering.
What must you bring from sourdough and from honey?
A first [fruit-]offering---
two [loaves of] bread of Shavuos
which come from sourdough,
as it is said, "unleavened shall they be baked"169
[along with] first-fruits from the honey,
such as the first-fruits of figs and dates.170
Verse 13: Salt, covenant.
For a covenant was made for salt
from the Six Days of Creation,
when the lower waters were promised
to be brought onto the altar in the form of salt
and the water-offering on Sukkos.
On every offering,
on the burnt-offering of [domestic] animal and bird
and on the fat-portions of all sacrifices in general.171
Verse 14: When you bring.
Behold, {Hebrew Ref} functions as meaning "when,"
for this is not voluntary,
since the verse deals with the omer meal-offering,172
which is obligatory.
Similarly, "and when there will be a jubilee year, etc."173
Meal-offering of first grains.
The verse deals with an omer meal-offering,174
which comes fresh,
at the time of the ripening of the crops,
and it comes from barley:
{Hebrew Ref} ["fresh, ripe"] it is stated here
and "it is stated elsewhere175
"the barley was green."176
Roasted over fire,
[It is parched,] since they dry it over fire
in a roaster's [perforated iron] tube,
for were it not so, it could not be ground in a mill,
for it is moist.
Ground kernels,
broken when yet moist.
{Hebrew Ref} means "crushing" and "grinding."
He grinds it in a mill of grist-grinders,
similar to [the meaning of goras in the verse]
"he broke [my teeth] with gravel,"177
and similarly, "my soul is crushed."178
Kernels
,
while the husk is full,
when the grain is moist and full in its stalks.
That is why the fresh ears [of corn] are called karmel,179
and similarly, "fresh ears [of corn] in his sack."180
Chapter 03 - Rashi
Verse 1: Peace-offering.
[They are called peace-offerings]
because they bring peace into the world.
Another interpretation:
"Peace-offerings" because they contain peace for the altar,
for the kohanim and for the owners.181
Verse 3: And all the fat on the innards, etc.
[The word "all"] includes the fat on the stomach---
the words of Rabbi Yishmo'el;
Rabbi Akiva says:
[This comes] to include the fat on the small intestines.182
Verse 4: The flanks.
Flancs in Old French,
for the fat which is on the kidneys
when the animal is alive
is at the height of the flanks below,183
and this is the fat which is under the loins184---
called lombles in Old French---
the white [fat] which is seen
at the height of the flanks,185
and beneath it flesh covers it.186
The lobe
,
that is the separating wall [=the diaphragm]187
which they call ebres [in Old French],
and in Aramaic: "the lobe of the liver."
On the liver.
He should take a little of the liver with it,
and in another place it says:
"the lobe from the liver."188
On the liver on the kidneys,
[that is,] aside189 from the liver
and aside from the kidneys---
he should remove this [also].
Verse 5: With the burnt-offering,
aside from the burnt-offering.190
[This] teaches us
that the daily burnt-offering must precede
every [other] sacrifice on the wood pile [on the altar].191
Verse 7: If a lamb.
Because there is a [detail of the laws]
regarding the burnt fats of the lamb which is not [stated]
in regard to [the laws of] burnt fats of the goat
for the lamb's fat tail is offered---
that is the reason the [laws regarding lambs and goats]
were divided into two sections.192
Verse 8: [They] will sprinkle
two applications which [amount] to four [in direction].193
And he would sprinkle by means of the vessel;
the only blood sprinkled with the [kohein's] finger
was [the blood of] the sin-offering.194
Verse 9: Its fat,
the choicest part in it,195
and what is that? The whole fat tail.
Right near the back-bone,196
above the kidneys [which] advise.197
Verse 11: The food of the fire-offering of Ad-noy,
food [consumed] by the fire198
for the sake of the Most High [G-d].199
[Literally] bread,
meaning "food," and similarly,
"Let us destroy the tree with its bread [=fruit],"200
"He prepared much bread [=food],"201
"Bread [=a feast] is made for laughter."202
Verse 17: An everlasting statute.
This entire verse is well explained in Toras Kohanim.203
Chapter 04 - Rashi
Verse 2: Any commandment of Ad-noy.
Our Rabbis explained:
A sin-offering comes only
for something whose intentional violation [involves]
a negative commandment204 and [the penalty] of kareis.205
One of these,
part of one of them,206
such as one who writes on Shabbos, Shem of Shimon,207
Noach of Nochor, Don of Doniel.208
Verse 3: If the anointed kohein should sin
to bring guilt on the people,
Its midrashic interpretation:
He is not obliged [to bring a sin-offering]
unless there is a hidden thing209
together with an unintentional [illegal] act,210
as it is said, "to bring guilt on the people"211
"and something is hidden
from the congregation and they do."212
And its plain meaning according to the aggodoh:
When the kohein godol sins,
it [results] in the guilt of the people,
for they are dependent on him to atone for them
and pray for them---
and [now] he has become impaired.
Bullock
[literally, "a bullock, son of cattle."]
Perhaps an old one? The verse says: "son."
If a son, perhaps a young one?
The verse says: "a bullock."
How is this?
This [refers to] a three-year old bullock.
Verse 5: The Tent of Meeting,
to the Tabernacle,
and in the Temple, to the Heichal.213
Verse 6: In front of the Holy Curtain,
before its most holy spot,
exactly in front of the space between the poles.
The blood [need] not touch the holy curtain,214
but if [by accident] they touched, they touched.215
Verse 7: And all the blood,
the remaining blood.216
Verse 8: And all the fat of the bullock
[of the sin-offering].
[The verse] should have stated "its fat."
Why does the verse state "[the fat] of the bullock"?217
To include the bullock [offered] on Yom Kippur
[under the rule regarding] the kidneys,
the fats and the lobe [on the liver].218
The sin-offering,
to include the goats
[brought as a sin-offering] for idolatry219
[under the rule regarding] the kidneys,
the fats and the lobe [on the liver].220
He shall separate from it,
from that which is still attached---
[to teach us] that he should not butcher it
before the removal of the fat.221
(Toras Kohanim)
Verse 10: In the same manner as they were separated,
from those fats [for burning]
explained
regarding an ox [offered] for a peace-offering.222
But what was explained
in regard to a peace-offering
that was not explained here?223
Rather, to compare this to a peace-offering.
Just as peace-offerings [must be offered]
for their own sake,224
so this [must be offered] for its own sake;
and just as peace-offering [bring] peace to the world,
so this [brings] peace to the world.
And [it is taught] Shechitas Kodoshim,225
[that the verse] is required to derive from it [the rule]
that we may not derive a law from a law
[which itslf was derived from scripture]
regarding Holy Things [=sacrifices]---
in the Chapter Ezehu Mekoman [=Zevochim, 49b].226
Verse 11: On the liver, on the kidneys,227
with its head, and feet
228
---
all of them [= all the "on's" mentioned in these verses]
are expressions of "addition," as [the word] "besides."229
Verse 12: To a pure [undefiled] place.
Since there is outside the city
a place prepared for impurity---
[in which] to throw out stones stricken with plague,230
and [set aside] for a cemetery---
it was necessary to state that "beyond the encampment,"
which is outside the city [=Jerusalem],
that the place should be pure.
Beyond the encampment,
beyond the three encampments,231
and in the Temple,
[this means] outside the city [of Jerusalem],
as our Rabbis explained it
in Maseches Yomo232 and in Sanhedrin.233
Where the ashes are thrown,
a place in which they spill the ashes
removed from the altar,
as it is said,
"He shall take the ashes out beyond the encampment
[to a pure place]."234
It shall be burned where the ashes are thrown.
Though the verse did not have to say [this]235
except to teach that [the bullock is burnt]
even if there are no ashes there.236
Verse 13: Congregation of Yisroel,
this [refers to] the sanhedrin.237
The matter [that error] was concealed,
they erred in a decision regarding
an [act which leads to a punishment of] kerisos
[mentioned] in the Torah---[ruling] that it is permitted.238
The community and they did,
that the community acted according to their decision.239
Verse 17: In front of the curtain.
[But] above240 it says:
"In front of the Holy Curtain."
[Why the change in terminology?]
It may be compared to a king
against whom a province rebelled;
if the smaller portion of it rebelled,
his court continues to exist.
But if all of it rebelled,
his court does not continue to exist.
So too here.
When the anointed kohein [=the kohein godol] sinned,
there is still the designation of sanctity on the Temple;
when all of them sin, G-d forbid,
the holiness is removed.241
Verse 18: The base of the altar of the burnt-offering
which is at the entrance of the Tent of Meeting.
This [refers] to the western base
which is opposite "the entrance
[of the Tent of Meeting or Sanctuary]."242
Verse 19: He shall remove all its fat.
Even though
the lobe and two kidneys are not specified here,
they learn this from "he shall do to the bullock
as he did [to the sin-offering]."243
Why was this not explained here?
It was taught in the School of R. Yishmo'el:
This may be compared to a king
who became angry with his friend,
[but] minimized his sin because of his love for him.244
Verse 20: He shall do to---this---bullock
as he did to the sin-offering bullock
,
as explained in regard to the bullock of
the anointed kohein [= the kohein godol]---
to include the lobe and two kidneys245---
for he explained there what he didn't explain here,
and to repeat the mitzvos of the [Temple] services,
to teach
that if he omitted one of all the applications [of blood],
it is invalid.
Because we have found [elsewhere] that [if blood]
which had to be placed on the outer altar
that if he placed it with only one application---
he has [nevertheless effected] the atonement,246
it was necessary to say here,
that [the omission of] any one of these247
impedes [the atonement].248
Verse 22: If a leader sins.
An expression of "fortunate is..."249
Fortunate is the generation whose leader
is concerned to bring an atonement
for his inadvertent transgression---
all the more so that he regrets
his intentional transgressions.250
Verse 23: Or [if his sin] becomes known [to him],
similar to "if the matter becomes known.
There are many "or's" which serve [the same purpose]
as the expression "if," and "if" in place of "or."
Similarly, "or [=if] it became known
that the ox is a gorer."251
It becomes known to him.
When he sinned he thought that it was permitted,
and afterwards he became aware that it was forbidden.
Verse 24: In the place
where the burnt-offering is slaughtered,
in the north [of the altar],
which is explained in regard to the burnt-offering. 252
It is a sin-offering,
[when it is offered for] its sake, it is valid;
when not for its sake, it is invalid.253
Verse 25: And its blood---
the remnants of its blood.
Verse 26: As the fat of a peace-offering,
as those fats [burnt on the altar] which are detailed
regarding a goat which is discussed
[in the section dealing with] the peace-offering.254
Verse 31: As
the fat from the peace-offering was removed,
as the fats of a goat [burnt on the altar]
which are discussed in regard to the peace-offering.
Verse 33: And slaughter it as a sin-offering,
that its slaughter should be for the sake of a sin-offering.255
Verse 35: As the fat of the lamb was removed,
whose fats [burnt on the altar] were increased
by [the addition] of the fat tail,
so too the sin-offering, when it comes [as a] lamb,
requires [that] the fat tail [be burnt] with fats.
On the fires of Ad-noy,
on the fires which are made for G-d [by human effort],256
foailles in Old French.
Chapter 05 - Rashi
Verse 1: And heard an oath,
in a matter in which he is a witness,257
for which they made him take an oath
that if he knows some testimony for him
[=one of the disputants]
he must testify for him.258
Verse 2: Or, if a person touches [anything impure],
and after this impurity he eats holy [sacrificial] food
or enters the Temple,
which is a matter
whose intentional trespass [involves] koreis.259
In Maseches Shevuos it is expounded thus:
And this was concealed from him,
the impurity
And incurs guilt
for eating holy food
or entering the Temple [while in a state of impurity].260
Verse 3: Impurities of man,
this [refers] to
the impurity [which comes from touching] a dead body.
To whatever impurity,
[the word "whatever," literally, "all" comes]
to include the impurity [which comes]
from the touch of zovin261 or zovos.262
Causes impurity,
to include one who touches [a man]
who has had relations with a menstruant woman.263
That causes
,
to include one who swallows
the carcass of a kosher bird.264
And was concealed,
and he does not know, for he forgot the impurity.265
Incurs guilt
,
in eating holy food or entering the Temple.
Verse 4: Orally,
266
but not with his heart.267
Do harm
to himself.268
Do good
to himself.
As for example, [he said]: "I will eat" [and he did not eat]
or [he said] "I will not eat," [and he ate],
"I will sleep" [and he did not sleep]
or "I will not sleep" [and he slept].269
Regarding all [a person] will express,
to include the past.270
And was concealed from him,
and he violated his oath---
all these [require] a sliding scale sacrifice,271
as is explained here,
but [violation] of an oath
which involves the denial of a financial obligation
does not [require] this sacrifice but a guilt-offering.
Verse 8: He shall bring
that which is for a sin-offering first,
a sin-offering precedes a burnt-offering.272
To what may this be compared?
To an advocate who entered [the palace]
to obtain pardon for his client.
[Once] the advocate gains the pardon,
the gift [the {Hebrew Ref} ] is brought in after him.273
[He does] not separate [the head entirely],
he only nips one organ.274
Neck,
that is the slope of the head
which inclines toward the neck.275
Back of the neck,
close by [that part of the back of the head]
which "sees" the neck---
that is, the length of the entire back of the neck.276
Verse 9: He shall sprinkle
of the blood of the sin-offering.
Regarding a burnt-offering only squeezing was required,
[but] regarding a sin-offering,
[both] sprinkling and squeezing out [are required];
he seizes the back of the head277
and makes [the blood] spurt out,
and the blood spurts out and reaches the altar.
It is a sin-offering,
[offered] for its sake, it is valid;
[if] not for its sake, it is invalid.278
Verse 10: As prescribed,
according to the rule
regarding a free-will fowl burnt-offering
mentioned at the beginning of the paroshoh.279
Verse 11: Because it is a sin-offering,
and so it is not proper
that it should be embellished [with oil or frankincense].280
Verse 12: It is a sin-offering,
if a fistful is taken
and it is burned for its sake, it is valid;
[if] not for its sake, it is invalid.
Verse 13: For his281 sin that he committed.
Here the verse has changed [its phraseology],
for in regard to the rich282 and poor [sacrifices]283
"for284 his sin" is mentioned,
[while] here in regard to the poorest of the poor,
"On his sin" is mentioned.
Our Rabbis derived
[from these minute considerations] here
that if he sinned when he was rich
and put aside money for a lamb or goat,
and [then] became poor,
he need bring [only] two turtledoves from part
[of the money set aside].
[If] he had set aside money for two turtledoves
and [then] became poor,
he need bring [only] a tenth of an ephah285 from part
[of the money set aside];
[if] he set aside money
for a tenth of an ephah and became rich,
he must add to them
and bring the sacrifice [due from] a rich man.
Therefore it is said here: on his sacrifice,286
[i.e., in addition to his sacrifice].
In one of these,
in one of these three [forms of] atonement
mentioned in regard to this matter---
either for rich, or for poor, or for the poorest of the poor.
What does the verse say?
Perhaps the most severe of them [=sins]
[requires] a lamb or goat,
and the less severe [requires] a fowl,
while the least severe [require] a tenth of an ephah?
The verse says: "in one of these,"
to equate the least to the most severe [sin],
for a lamb and goat, if he can afford it,
and the most severe to the least [sin],
for a tenth of an ephah for the poorest of the poor.287
And it shall belong to the kohein as a meal-offering,
to teach [us] regarding a sinner's meal-offering,
that its remnants should be eaten---
this is according to its plain meaning,
[but] our Rabbis expounded:
"and it should belong to the kohein"---
and if this sinner is [himself] a kohein---
this should be
like other free-will meal-offering of a kohein,
which "shall be completely burnt,
it should not be eaten."288
Verse 15: If a person wrongfully deviates
{Hebrew Ref} wherever it occurs
[means] "changing."289
Similarly, it says:
"They deviated from the G-d of their fathers,
and went astray after the gods
of the peoples of the land,"290
and similarly it says in regard to a suspected aduleress,
"she committed a {Hebrew Ref} [=she acted faithlessly].291
And unwittingly sins
[by using] the sacred property of Ad-noy,
[in] that he benefitted from sacred property.
And where was he warned [against doing this]?
{Hebrew Ref} (=sin) is mentioned here,
and {Hebrew Ref} (=sin) is mentioned later on regarding {Hebrew Ref} ,
"that they not bear the burden of sin for it."292
Just as there He warned [against misappropriating {Hebrew Ref} ],
so too here He warned
[against misappropriating sacred property].
[Perhaps] just as there
Scripture warned only against eating [ {Hebrew Ref} ],293
so too here scripture warned
only against eating [sacred property]?
The verse says: {Hebrew Ref} ---
it [thus] includes [even actions aside from eating].294
Of the sacred property of Ad-noy,
[referring] to that which is specifically G-d's,
excluding sacrifices of lesser holiness.295
A ram,
[a word implying] "toughness, might,"
such as "and he took the mighty (eylei) of the land."296
Here too [it implies] "might"---
a two year old [ram].297
A valuation of silver shekalim,
that it should be worth two shekalim.298
Verse 16: And that which he sinned [making use]
of the sacred property, must pay.
The principal and the fifth to the Temple treasury.299
Verse 17: He is uncertain and incurs guilt,
he shall bring.
This section speaks of one
to whom there occured a doubtful [case] of kareis,300
and he does not know whether he transgressed or not,
as for example [where there were pieces of]
forbidden fat and permitted fat before him.
He thought that both were permitted, and ate one.
He was then told, "One was of forbidden fat,"
and he does not know
whether he ate the one of forbidden fat---
this person brings an uncertain guilt offering,
[which] protects him
as long as he does not know for certain that he sinned,
and if he becomes aware after a time [that he did sin],
he [then] brings a [regular] sin-offering.301
He is uncertain and incurs guilt
and bears his iniquity.
Rabbi Yose the Galilean says:
Behold, Scripture punished one who was unaware,
how much more so
will it punish one who is aware [of his sin].
Rabbi Yosi says:
If you wish to know
the [extent of] the reward of the righteous,302
go and learn from Odom HoRishon,303
who was commanded
only [one] negative commandment,
and transgressed against it---
see how many deaths were exacted
against him and his descendants.304
And which measure [of G-d] is greater,
that of good [reward] or that of punishment?
You must say: that of good [reward].305
If the measure of punishment is the lesser [of the two],
see how many deaths were exacted
against him and his descendants,
[you may calculate] the greater measure of reward
[for one] who refrains from [the sin of] {Hebrew Ref} 306
or {Hebrew Ref} ,307 or one who fasts308 on Yom Kippur---
how much more so will he bring merit on himself
and on his descendants and his descendants' descendants
to the end of all generations.
Rabbi Akiva says:
Behold, it says:
"By the [testimony] of two witnesses or three, etc."309
if the testimony is valid with two [witnesses],
why did the verse specify "three"?
Rather, to include the third to be severe with him,
and to make his judgement similar to these [other two],
in regard to the punishment of {Hebrew Ref} .310
If the verse punishes
one who joins those who commit a crime
as [severely] as those who actually commit the crime,311
how much more so will it give a reward
to one who joins those who do a mitzvah
as those who [actually] do the mitzvah!312
Rabbi Eleazar son of Azariah says:
"When you harvest your harvest in your field,
and you forget a sheaf in the field,"313
behold it says [afterward]
"in order that He bless you, etc."---
the verse establishes a blessing
for one to whom a mitzvah comes
[even] without his knowing.
You may conclude from this:
If a sela was bound up in [the] corners [of his garment],
and it dropped from it,
and a poor person found it and supports himself with it,
behold, G-d establishes a blessing for him.314
Verse 18: Valuation as a guilt offering,
in the value recorded above [=two shekalim].315
Which he did unintentionally,
and he did not know.
Thus if he did realize after a time,
this guilt offering does not atone for him
until he brings a sin-offering.
Behold, what does this resemble?
[The case of] a heifer whose neck is to be broken
[to atone for a
murder whose perpetrator is unknown]316
whose neck was broken,
and afterwards the murderer was found---
that one [=the murderer] must be executed
[even though an atonement was made with the heifer].317
Verse 19: It is a guilt offering [for] he has incurred guilt.
The first [word ( {Hebrew Ref} )]
is altogether [vocalized] with a kamatz,
for it is a noun [="guilt"],
while the last [word] is half kametz and half patach,
for it is a verb [="he has incurred"].
And if you say that this is a verse which is not needed,318
it is expounded in Toras Kohanim (=Sifra):319
It is a guilt offering; he has incurred guilt,
to include the guilt offering [brought by one]
[who seduced] an engaged maidservant320
that it should [consist] of
a two-year old ram worth two shekalim.
Perhaps I should include the guilt offering for a nazirite321
and the guilt offering of a metzoro.322
The verse says: "It is."323
Verse 21: If a person sins.
Said Rabbi Akiva:
Why does the verse say:
{Hebrew Ref} (acted faithlessly with G-d?)
Since everyone who lends or borrows
or conducts business
only does [so] with witnesses and a document,
therefore when he denies [the truth of the transaction],
he denies [the testimony] of the witnesses and document,
but when one deposits [something]
with his fellow [for storage],
he does not want any soul to know [of this transaction]
except the Third between them [=G-d].
Therefore, when he denies [the transaction],
he denies the Third between them.324
Or in partnership,325
that he placed money in his hand
to invest, or as a loan.
Or theft,
that he stole something from him.
Or oppressed,
that [refers to witholding] the wages of a hired hand.326
Verse 22: He denies it,
that he denies any of these
whatever someone will do to sin,
and swear falsely in denying a monetary [obligation].
Verse 23: When he [realizes his] sin and incurs his guilt,
when he recognizes in himself [the need] to repent,
and has in mind to confess
that he sinned, and is guilty.
Verse 24: Its price,
that is the principal, the "head" of the money.
And its fifth.
The Torah included many fifths for one principal,
for if he denied [the obligation] of the fifth,
took an oath and [then] admitted [the obligation],
he must bring an additional fifth of that fifth,327
and so continues
until the principal about which he takes an oath
is less than a penny's-worth.328
To whomever the object belongs,
to whomever the money belongs.329
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