Here's a great tip:
Enter your email address and we'll send you our weekly magazine by email with fresh, exciting and thoughtful content that will enrich your inbox and your life, week after week. And it's free.
Oh, and don't forget to like our facebook page too!
A new online course
Starting January 22nd
Register »
Contact Us

Torah Reading for Tzav

Torah Reading for Tzav

 Email
Parshat Tzav
Shabbat, 8 Nissan, 5778
24 March, 2018
Select a portion:
Complete: (Leviticus 6:1 - 8:36; Jeremiah 7:21-28; Jeremiah 9:22-23)
Show content in:

First Portion

Leviticus Chapter 6

1And the Lord spoke to Moses, saying,   אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Command Aaron and his sons, saying, This is the law of the burnt offering: That is the burnt offering which burns on the altar all night until morning, and the fire of the altar shall burn with it.   בצַ֤ו אֶת־אַֽהֲרֹן֙ וְאֶת־בָּנָ֣יו לֵאמֹ֔ר זֹ֥את תּוֹרַ֖ת הָֽעֹלָ֑ה הִ֣וא הָֽעֹלָ֡ה עַל֩ מוֹקְדָ֨ה עַל־הַמִּזְבֵּ֤חַ כָּל־הַלַּ֨יְלָה֙ עַד־הַבֹּ֔קֶר וְאֵ֥שׁ הַמִּזְבֵּ֖חַ תּ֥וּקַד בּֽוֹ:
Command Aaron: Heb. צַו. The expression צַו always denotes urging [to promptly and meticulously fulfill a particular commandment] for the present and also for future generations. Rabbi Simeon taught: Scripture especially needs to urge [people to fulfill commandments,] where monetary loss is involved. — [Torath Kohanim 6:1]   צו את אהרן: אין צו אלא לשון זרוז מיד ולדורות. אמר ר' שמעון ביותר צריך הכתוב לזרז במקום שיש בו חסרון כיס:
This is the law of the burnt-offering…: This passage comes to teach us that the burning of [sacrificial] fats and parts [of an animal] is valid throughout the entire night [following the day it is offered up]. — [Meg. 21a] And [this passage also] teaches us regarding invalid sacrifices: which one, if it has already been brought up [on the altar], must be taken down, and which one, if it has been brought up [on the altar], need not be taken down. [And how do we know the latter case from Scripture?] Because every [instance of] תּוֹרַת [in the Torah] comes to include. [Thus here, it comes] to say that there is one law (תּוֹרָה for all sacrifices that go up [on the altar], even invalid ones, namely, that if they have already been brought up [on the altar], they need not be taken down. [However,]   זאת תורת העלה וגו': הרי הענין הזה בא ללמד על הקטר חלבים ואיברים שיהא כשר כל הלילה, וללמד על הפסולין איזה אם עלה ירד, ואיזה אם עלה לא ירד, שכל תורה לרבות הוא בא, לומר תורה אחת לכל העולים, ואפילו פסולין, שאם עלו לא ירדו:
That is the burnt-offering: Heb. הִוא הַָעֹלָה [While the words תּוֹרַת הַָעֹלָה include invalid offerings, the words הִוא הַָעֹלָה come] to exclude the case of animals which have cohabited with a human, whether the animal was an active or a passive party to the transgression, and similar cases, in which their becoming invalid did not occur within the Holy [Temple precincts], but rather, they became invalid before they even arrived at the courtyard [of the Holy Temple]. - [Torath Kohanim 6:3]   הוא העלה: למעט את הרובע ואת הנרבע וכיוצא בהן, שלא היה פסולן בקדש, שנפסלו קודם שבאו לעזרה:
3And the kohen shall don his linen tunic, and he shall don his linen trousers on his flesh. And he shall lift out the ashes into which the fire has consumed the burnt offering upon the altar, and put them down next to the altar.   גוְלָבַ֨שׁ הַכֹּהֵ֜ן מִדּ֣וֹ בַ֗ד וּמִכְנְסֵי־בַד֘ יִלְבַּ֣שׁ עַל־בְּשָׂרוֹ֒ וְהֵרִ֣ים אֶת־הַדֶּ֗שֶׁן אֲשֶׁ֨ר תֹּאכַ֥ל הָאֵ֛שׁ אֶת־הָֽעֹלָ֖ה עַל־הַמִּזְבֵּ֑חַ וְשָׂמ֕וֹ אֵ֖צֶל הַמִּזְבֵּֽחַ:
his linen tunic: Heb. מִדּוֹ, lit. his measure. This is כֻּתֹּנֶת, a long tunic (see Exod. 28:39:40). Now why does it say מִדּוֹ ? [To teach us] that it must be [made] according to his size [of the kohen wearing it]. — [Torath Kohanim 6:7]   מדו בד: היא הכתונת. ומה תלמוד לומר מדו, שתהא כמדתו:
on his flesh: i.e., nothing must interpose between [the trousers and his flesh]. — [Zev. 19a]   על בשרו: שלא יהא דבר חוצץ בנתיים:
and he shall lift out the ashes: He would scoop out a full pan of ashes from the innermost [mass of ashes from] burnt out sacrificial parts [on the altar] and deposit them at the east side of the ramp [that led up to the altar (see Exod. 20:23, Rashi)]. — [Torath Kohanim 6:11; Tamid 28b]   והרים את הדשן: היה חותה מלא מחתה מן המאוכלות הפנימיות ונותנן במזרחו של כבש:
the ashes into which the fire has consumed the burnt-offering: and made it into ashes, and some of these ashes the kohen should lift out and put them down next to the altar.   הדשן אשר תאכל האש את העלה: ועשאתה דשן, מאותו דשן ירים תרומה ושמו אצל המזבח:
upon the altar: If he finds any [animal] parts which were not yet consumed, he must put them back onto the altar, after raking the burning embers in all directions and scooping out some of the innermost [ashes], because it is said, “the burnt-offering upon the altar,” [i.e., while it is still in the form of a burnt-offering, and not yet ashes, it must remain “upon the altar”]. — [Yoma 45a]   על המזבח: מצא אברים שעדיין לא נתעכלו, מחזירן על המזבח, לאחר שחתה גחלים אילך ואילך ונטל מן הפנימיות, שנאמר את העולה על המזבח:
4He shall then take off his garments and put on other garments, and he shall take out the ashes to a clean place outside the camp.   דוּפָשַׁט֙ אֶת־בְּגָדָ֔יו וְלָבַ֖שׁ בְּגָדִ֣ים אֲחֵרִ֑ים וְהוֹצִ֤יא אֶת־הַדֶּ֨שֶׁן֙ אֶל־מִח֣וּץ לַמַּֽחֲנֶ֔ה אֶל־מָק֖וֹם טָהֽוֹר:
He shall then take off his garments: This is not an obligation, but proper practice, that, by taking out the ashes, he should not soil the garments in which he constantly officiates. [By analogy:] The clothes worn [by a servant] while cooking a pot [of food] for his master, he should not wear when he mixes a glass [of wine] for his master. Hence, [the verse continues,] “and put on other garments,” inferior to those [garments of the kehunah he had been wearing till now]. — [Yoma 23b]   ופשט את בגדיו: אין זו חובה אלא דרך ארץ, שלא ילכלך בהוצאת הדשן בגדים שהוא משמש בהן תמיד. בגדים שבשל בהן קדרה לרבו אל ימזוג בהן כוס לרבו, לכך ולבש בגדים אחרים פחותין מהן: והוציא את הדשן - הצבור בתפוח, כשהוא רבה ואין מקום למערכה, מוציאו משם. ואין זה חובה בכל יום, אבל התרומה חובה בכל יום
and he shall take out the ashes: [By contrasting verse 3, “And he shall lift out (וְהֵריִם) the ashes,” with verse 4 here, “And he shall take out (וְהוֹצִיא) the ashes,” we see that there were two distinct obligations with regards to removing ashes from the altar: a) תּרוּמַת הַדֶּשֶׁן, “lifting out” some of the innermost ashes from the altar and placing them next to the altar, and b) הוֹצָאַת הַדֶּשֶׁן, “taking out” the heap of ashes from atop the altar when they became overflowing, to a place “outside the camp.” Thus, our verse here, “And he shall take out the ashes,” refers to those ashes] which were heaped up in the apple-shaped pile [of ashes on top of the altar]. When this pile became so large that there was no longer any room on the wood-pile, he [the kohen] would take it out of there. Now, this was not a daily obligation (Tamid 28b), but lifting out [some innermost ashes] was a daily obligation. — [Tamid 20a]  
5And the fire on the altar shall burn on it; it shall not go out. The kohen shall kindle wood upon it every morning, and upon it, he shall arrange the burnt offering and cause the fats of the peace offerings to [go up in] smoke upon it.   הוְהָאֵ֨שׁ עַל־הַמִּזְבֵּ֤חַ תּֽוּקַד־בּוֹ֙ לֹ֣א תִכְבֶּ֔ה וּבִעֵ֨ר עָלֶ֧יהָ הַכֹּהֵ֛ן עֵצִ֖ים בַּבֹּ֣קֶר בַּבֹּ֑קֶר וְעָרַ֤ךְ עָלֶ֨יהָ֙ הָֽעֹלָ֔ה וְהִקְטִ֥יר עָלֶ֖יהָ חֶלְבֵ֥י הַשְּׁלָמִֽים:
And the fire on the altar shall burn on it: Heb. תּוּקַד. [In this passage,] we have many phrases employing the term יְקִידָה, “burning: ” עַל מוֹקְדָה, וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ (verse 2), הַמִּזְבֵּחַ תּוּקַד בּוֹ וְהָאֵשׁ עַל (verse 5), and אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ (verse 6). All these are expounded on in Tractate Yoma (45a), where [it is discussed how] our Rabbis differ regarding the number of wood-piles [that had to be arranged on that altar].   והאש על המזבח תוקד בו: ריבה כאן יקידות הרבה על מוקדה, ואש המזבח תוקד בו, והאש על המזבח תוקד בו, אש תמיד תוקד על המזבח, כולן נדרשו במסכת יומא (מג ב) שנחלקו רבותינו במנין המערכות שהיו שם:
and upon it, he shall arrange the burnt-offering: [This teaches us that] the תָּמִיד עוֹלַת, the [morning] daily burnt-offering, must come first [in the order of sacrifices offered up on the altar]. - [Pes. 58b]   וערך עליה העלה: עולת תמיד היא תקדים:
the fats of the peace-offerings: Heb. עָלֶיהָ חֶלְבֵי הַשְּׁלָמִים, [i.e.] if they bring peace-offerings [they are to be offered up on that fire]. Our Rabbis derived from here, however, “with it (עָלֶיהָ), i.e., with the morning burnt-offering [i.e., after the morning burnt-offering, but not after the evening burnt-offering], complete (הַשְּׁלֵם) all the sacrifices [of the day].” Hence, there must be no sacrifice offered after the [evening] daily burnt-offering. - [Pes. 58b]   חלבי השלמים: אם יביאו שם שלמים. ורבותינו למדו מכאן עליה, על עולת הבוקר השלם כל הקרבנות כולם. מכאן שלא יהא דבר מאוחר לתמיד של בין הערבים:
6A continuous fire shall burn upon the altar; it shall not go out.   ואֵ֗שׁ תָּמִ֛יד תּוּקַ֥ד עַל־הַמִּזְבֵּ֖חַ לֹ֥א תִכְבֶּֽה:
A continuous fire: Heb. אֵשׁ תָּמִיד, the fire regarding which it says, “[to kindle the lamps] continually (תָּמִיד)” (Exod. 27:20) this fire must also be kindled from [the fire] on the outer altar. — [Yoma 45b]   אש תמיד: אש שנאמר בה תמיד, היא שמדליקין בה את הנרות, שנאמר בה (שמות כז כ) להעלות נר תמיד, אף היא מעל המזבח החיצון תוקד:
it shall not go out: [Since “it shall not go out” is stated twice, once in verse 5 and a second time here,] anyone who extinguishes the fire on top of the altar, transgresses two negative commandments.   לא תכבה: המכבה אש על המזבח עובר בשני לאוין:
7And this is the law of the meal offering: that Aaron's sons shall bring it before the Lord, to the front of the altar.   זוְזֹ֥את תּוֹרַ֖ת הַמִּנְחָ֑ה הַקְרֵ֨ב אֹתָ֤הּ בְּנֵי־אַֽהֲרֹן֙ לִפְנֵ֣י יְהֹוָ֔ה אֶל־פְּנֵ֖י הַמִּזְבֵּֽחַ:
And this is the law of the meal-offering: Heb. וְזֹאת תּוֹרַת הַמִּנְחָה. [Since the תּוֹרַת (law) is always inclusive, the Torah teaches us that there is] one law for all meal-offerings, to require that they have oil and frankincense, as explained in this section. For one might think that only meal-offerings of ordinary Israelites [i.e., non- kohanim] need oil and frankincense, because their meal-offerings require scooping out (קְמִיצָה). How do we know [that] meal-offerings of kohanim, which are burned in their entirety (see verse 16 below), [also require oil and frankincense]? Scripture, therefore, תּוֹרַת [an inclusive term, in this case coming to include all meal-offerings in the requirement of oil and frankincense]. — [Torath Kohanim 6:24]   וזאת תורת המנחה: תורה אחת לכולן להטעינן שמן ולבונה האמורין בענין. שיכול אין לי טעונות שמן ולבונה אלא מנחת ישראל שהיא נקמצת, מנחת כהנים שהיא כליל מנין, תלמוד לומר תורת:
shall bring it: This refers to bringing the offering near the south-western corner [of the altar]. [And how do we know that it must be brought near this specific corner? Because the verse says:]   הקרב אתה: היא הגשה בקרן מערבית דרומית:
before the Lord: This refers to the western [side of the altar], which faced the Tent of Meeting, [and then it says:]   לפני ה': הוא מערב שהוא לצד אהל מועד אל פני המזבח - הוא הדרום, שהוא פניו של מזבח, שהכבש נתון לאותו הרוח:
to the front of the altar: This refers to the south [side of the altar], which is the front of the altar for the ramp-כֶּבֶשׂ, [leading up to it] was placed on that side [of the altar. Hence, the south-western corner of the altar]. — [Torath Kohanim 6:26]  
8And he shall lift out of it in his fist, from the fine flour of the meal offering and from its oil and all the frankincense that is on the meal offering, and he shall cause its reminder to [go up in] smoke on the altar as a pleasing fragrance to the Lord.   חוְהֵרִ֨ים מִמֶּ֜נּוּ בְּקֻמְצ֗וֹ מִסֹּ֤לֶת הַמִּנְחָה֙ וּמִשַּׁמְנָ֔הּ וְאֵת֙ כָּל־הַלְּבֹנָ֔ה אֲשֶׁ֖ר עַל־הַמִּנְחָ֑ה וְהִקְטִ֣יר הַמִּזְבֵּ֗חַ רֵ֧יחַ נִיחֹ֛חַ אַזְכָּֽרָתָ֖הּ לַֽיהֹוָֽה:
And he shall lift out of it: i.e., out of what is attached, meaning that [the amount of the mixture from where he lifts out,] should be a complete tenth [of an ephah,] at one time, namely at the time of the scooping. — [Torath Kohanim 6:27]   והרים ממנו: מהמחובר, שיהא עשרון שלם בבת אחת בשעת קמיצה:
in his fist: [This teaches us that] he may not make a measure for a fistful [but rather, he must use his fingers directly]. - [Torath Kohanim 6:27]   בקמצו: שלא יעשה מדה לקומץ:
from the fine flour of the meal-offering and from its oil: [Now, we already know that the flour to be scooped up is mixed with oil, so why does the verse specifically mention oil here?] From here, we learn that the fistful [must be taken] from a place [in the meal-offering] where there is an abundance of its oil [i.e., where the oil is mixed thoroughly with the flour]. — [Sotah 14b]   מסלת המנחה ומשמנה: מכאן שקומץ ממקום שנתרבה שמנה:
the meal-offering: [I.e., from that particular meal-offering;] it must not be mingled with another [meal-offering]. — [Torath Kohanim 6:27]   המנחה: שלא תהא מעורבת באחרת:
and all the frankincense that is on the meal-offering, and he shall cause to [go up in] smoke: [meaning] that he must gather up [all] its frankincense after the scooping, and cause it to go up in smoke. And since Scripture specifically stated this law only in one case of the meal-offerings mentioned in וַיִּקְרָא (see Lev.2:2), Scripture found it necessary to repeat this section [including this law], to include all [kinds of] meal-offerings, in accordance with their law.   ואת כל הלבנה אשר על המנחה והקטיר: שמלקט את לבונתה לאחר קמיצה ומקטירו. ולפי שלא פירש כן אלא באחת מן המנחות בויקרא (ב, א - ג), הוצרך לשנות פרשה זו, לכלול כל המנחות כמשפטן:
9And Aaron and his sons shall eat whatever is left over from it. It shall be eaten as unleavened bread in a holy place; they shall eat it in the courtyard of the Tent of Meeting.   טוְהַנּוֹתֶ֣רֶת מִמֶּ֔נָּה יֹֽאכְל֖וּ אַֽהֲרֹ֣ן וּבָנָ֑יו מַצּ֤וֹת תֵּֽאָכֵל֙ בְּמָק֣וֹם קָדֹ֔שׁ בַּֽחֲצַ֥ר אֹֽהֶל־מוֹעֵ֖ד יֹֽאכְלֽוּהָ:
in a holy place: And which place is this? In the courtyard of the Tent of Meeting. — [Torath Kohanim 6:32]   במקום קדש: ואיזהו, בחצר אהל מועד:
10It shall not be baked leavened. [As] their portion, I have given it to them from My fire offerings. It is a holy of holies, like the sin offering and like the guilt offering.   ילֹ֤א תֵֽאָפֶה֙ חָמֵ֔ץ חֶלְקָ֛ם נָתַ֥תִּי אֹתָ֖הּ מֵֽאִשָּׁ֑י קֹ֤דֶשׁ קָֽדָשִׁים֙ הִ֔וא כַּֽחַטָּ֖את וְכָֽאָשָֽׁם:
It shall not be baked leavened. [As] their portion: [literally, “It must not be baked leavened, their portion.” I.e., from the juxtaposition of these words, is derived the law that] even the leftover portions [of the meal-offering, which go to the kohanim,] are prohibited to be leavened. — [Men. 55a]   לא תאפה חמץ חלקם: אף השירים אסורים בחמץ:
like the sin-offering and like the guilt-offering: [This refers to two different cases:] “Like a sin-offering” refers to the meal-offering of a sinner. [How is this sacrifice like a sin-offering? Insofar as just as the sin-offering must be sacrificed for that specific purpose, so too, the חוֹטֵא מִנְחַת] if [the kohen] performed the scooping while having in mind that should not be for the purpose of this sacrifice, it is invalid. And “like a guilt-offering” refers to a meal- offering brought as a voluntary donation. Therefore, if [the kohen] performed the scooping while having in mind that it should not be for the purpose of this sacrifice, it is still valid. — [Torath Kohanim 6:35]   כחטאת וכאשם: מנחת חוטא הרי היא כחטאת, לפיכך קמצה שלא לשמה פסולה. מנחת נדבה הרי היא כאשם, לפיכך קמצה שלא לשמה כשרה:
11Any male among Aaron's sons may eat it. [This is] an eternal statute for your generations from the fire offerings of the Lord. Anything that touches them shall become holy.   יאכָּל־זָכָ֞ר בִּבְנֵ֤י אַֽהֲרֹן֙ יֹֽאכְלֶ֔נָּה חָק־עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם מֵֽאִשֵּׁ֖י יְהֹוָ֑ה כֹּ֛ל אֲשֶׁר־יִגַּ֥ע בָּהֶ֖ם יִקְדָּֽשׁ:
Any male: Even if he has a blemish [which disqualifies him from performing the sacrificial service]. And why is this stated? If [this refers] to eating [the meal-offering, this is already stated [in Lev. 21:22, where Scripture says, referring to a kohen who has a blemish], “The offerings to his God from the holiest of the holy things [and from the holy things he may eat].” Rather, [Scripture here comes] to include blemished kohanim in the equal division [of meal-offerings, among all the kohanim [of the watch (מִשְׁמָר) , see Rashi Lev. 7:9)]   כל זכר: אפילו בעל מום. למה נאמר, אם לאכילה הרי כבר אמור לחם אלהיו מקדשי הקדשים וגו', אלא לרבות בעלי מומין למחלוקת:
Anything that touches [them, shall become holy]: Sacrifices that have a lesser degree of holiness or ordinary food that comes in contact with a meal-offering and absorbs from it,   כל אשר יגע וגו': קדשים קלים או חולין שיגעו בה ויבלעו ממנה:
shall become holy: to be like it [i.e., like the meal-offering], that if it is invalid, they will becomes invalid; and if it is valid, they will have to be eaten under the same stringency as the meal-offering [namely, within holy ground and only during the day of offering and the night following, until midnight]. — [Torath Kohanim 6:38; Zev. 97b]   יקדש: להיות כמוה, שאם פסולה יפסלו, ואם כשרה יאכלו כחומר המנחה:

Second Portion

Leviticus Chapter 6

12And the Lord spoke to Moses, saying,   יבוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
13This is the offering of Aaron and his sons, which they shall offer to the Lord, on the day when [one of them] is anointed: One tenth of an ephah of fine flour for a perpetual meal offering, half of it in the morning and half of it in the evening.   יגזֶ֡ה קָרְבַּן֩ אַֽהֲרֹ֨ן וּבָנָ֜יו אֲשֶׁר־יַקְרִ֣יבוּ לַֽיהֹוָ֗ה בְּיוֹם֙ הִמָּשַׁ֣ח אֹת֔וֹ עֲשִׂירִ֨ת הָֽאֵפָ֥ה סֹ֛לֶת מִנְחָ֖ה תָּמִ֑יד מַֽחֲצִיתָ֣הּ בַּבֹּ֔קֶר וּמַֽחֲצִיתָ֖הּ בָּעָֽרֶב:
This is the offering of Aaron and his sons: Ordinary kohanim must also offer [a meal-offering, consisting of] a tenth of an ephah [of flour], on the day they are inaugurated into service. The Kohen Gadol, however, must bring [this meal-offering] every day, as it is said, “a perpetual meal-offering…” (verse 15), “And the kohen who is anointed instead of him from among his sons …an eternal statute.” - [Torath Kohanim 6:39, 44]   זה קרבן אהרן ובניו: אף ההדיוטות מקריבין עשירית האיפה ביום שהן מתחנכין לעבודה, אבל כהן גדול בכל יום, שנאמר מנחה תמיד וגו' והכהן המשיח תחתיו מבניו וגו' חק עולם וגו':
14It shall be made with oil on a shallow pan, after bringing it scalded and repeatedly baked; you shall offer a meal offering of broken pieces, [with] a pleasing fragrance to the Lord.   ידעַל־מַֽחֲבַ֗ת בַּשֶּׁ֛מֶן תֵּֽעָשֶׂ֖ה מֻרְבֶּ֣כֶת תְּבִיאֶ֑נָּה תֻּֽפִינֵי֙ מִנְחַ֣ת פִּתִּ֔ים תַּקְרִ֥יב רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה:
scalded: Boiling water is poured over it [i.e., over the dough], until it is thoroughly scalded. — [Torath Kohanim 6:46]   מרבכת: חלוטה ברותחין כל צרכה:
repeatedly baked: Heb. תֻּפִינֵי, baked many times over, namely, after the scalding (חֲלִיטָה), he bakes it in an oven and afterwards fries it in a shallow pan. — [Men. 50b]   תפיני: אפויה אפיות הרבה, שאחר חליטתה אופה בתנור וחוזר ומטגנה במחבת:
a meal-offering of broken pieces: [This] teaches [us] that it requires breaking up. [Old Rashi edition continues: But not really breaking of the offering into separate pieces and crumbs, since it is not scooped, but he folds it in two, and folds it again in four, [first] vertically and [then] horizontally. However, he does not separate it [into pieces]. In this form, he burns it as a fire-offering. This is explained in Torath Kohanim. — [see Torath Kohanim 6:48, Men. 75b]   מנחת פתים: מלמד שטעונה פתיתה:
15And the kohen who is anointed instead of him from among his sons, shall prepare it; [this is] an eternal statute; it shall be completely burnt to the Lord.   טווְהַכֹּהֵ֨ן הַמָּשִׁ֧יחַ תַּחְתָּ֛יו מִבָּנָ֖יו יַֽעֲשֶׂ֣ה אֹתָ֑הּ חָק־עוֹלָ֕ם לַֽיהֹוָ֖ה כָּלִ֥יל תָּקְטָֽר:
who is anointed instead of him from among his sons: [This is to be understood as if transposed: The kohen] who is anointed from among his sons instead of him.   המשיח תחתיו מבניו: המשיח מבניו תחתיו:
It shall be completely burnt: [When there is a קְמִיצָה procedure, what is scooped out is burned on the altar, and the remainder is eaten by the kohanim. However, in this offering,] there is no קְמִיצָה procedure to enable any remainder to be eaten; but, it is burnt in its entirety. Similarly, any voluntary meal-offering brought by a kohen, must be completely burned.   כליל תקטר: אין נקמצת להיות שיריה נאכלין אלא כולה כליל, וכן כל מנחת כהן של נדבה כליל תהיה:
16Every meal offering of a kohen shall be completely burnt; it shall not be eaten.   טזוְכָל־מִנְחַ֥ת כֹּהֵ֛ן כָּלִ֥יל תִּֽהְיֶ֖ה לֹ֥א תֵֽאָכֵֽל:
completely: Heb. כָּלִיל All of it must be equally offered to God on High.   כליל: כולה שוה לגבוה:
17And the Lord spoke to Moses, saying,   יזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
18Speak to Aaron and to his sons, saying, This is the law of the sin offering: The sin offering shall be slaughtered before the Lord in the place where the burnt offering is slaughtered. It is a holy of holies.   יחדַּבֵּ֤ר אֶל־אַֽהֲרֹן֙ וְאֶל־בָּנָ֣יו לֵאמֹ֔ר זֹ֥את תּוֹרַ֖ת הַֽחַטָּ֑את בִּמְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָֽעֹלָ֜ה תִּשָּׁחֵ֤ט הַֽחַטָּאת֙ לִפְנֵ֣י יְהֹוָ֔ה קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא:
19The kohen who offers it up as a sin offering shall eat it; it shall be eaten in a holy place, in the courtyard of the Tent of Meeting.   יטהַכֹּהֵ֛ן הַֽמְחַטֵּ֥א אֹתָ֖הּ יֹאכְלֶ֑נָּה בְּמָק֤וֹם קָדשׁ֙ תֵּֽאָכֵ֔ל בַּֽחֲצַ֖ר אֹ֥הֶל מוֹעֵֽד:
who offers it as a sin offering: Heb. הַמְחַטֵּא אתהּ, who performs the components of its service, i.e., the one through whom it becomes a sin-offering. [Thus, the word הַמְחַטֵּא means, “the one who makes it into a sin-offering (חַטָּאת).”]   המחטא אתה: העובד עבודותיה שהיא נעשית חטאת על ידו:
The kohen who offers it as a sin offering shall eat it: [Any kohen] fit for the service; this comes to exclude a kohen who is unclean at the time of the dashing of the blood, who does not take a share in the flesh. - [Torath Kohanim 6:58] But, it is impossible to say that [this verse] prohibits other kohanim from eating it, except the kohen who dashes its blood, for it says further (verse 22),“Any male among the kohanim may eat it.”   המחטא אתה יאכלנה: הראוי לעבודה, יצא טמא בשעת זריקת דמים שאינו חולק בבשר, ואי אפשר לומר שאוסר שאר כהנים באכילתה חוץ מן הזורק דמה, שהרי נאמר למטה (פסוק כב) כל זכר בכהנים יאכל אתה:
20Anything that touches its flesh shall become holy, and if any of its blood is sprinkled on a garment, [the area of the garment] upon which it has been sprinkled, you shall wash in a holy place.   ככֹּ֛ל אֲשֶׁר־יִגַּ֥ע בִּבְשָׂרָ֖הּ יִקְדָּ֑שׁ וַֽאֲשֶׁ֨ר יִזֶּ֤ה מִדָּמָהּ֙ עַל־הַבֶּ֔גֶד אֲשֶׁר֙ יִזֶּ֣ה עָלֶ֔יהָ תְּכַבֵּ֖ס בְּמָק֥וֹם קָדֽשׁ:
Anything that touches its flesh: Any item of food that touches it and absorbs from it. — [Torath Kohanim 6:60]   כל אשר יגע בבשרה: כל דבר אוכל אשר יגע ויבלע ממנה:
shall become holy: to be like it, insofar as: If [that sin-offering] is invalid, it [whatever touched the sin-offering], becomes invalid, and if [that sin-offering] is valid, it [whatever touched the sin-offering] must be eaten under the same stringency as the sin-offering [namely, only during the day of offering and the following night. — [Torath Kohanim 6:60]   יקדש: להיות כמוה, אם פסולה תפסל, ואם היא כשרה תאכל כחומר שבה:
and if some of its blood is sprinkled on a garment: Heb. וַאֲשֶׁר יִזֶּה, [usually, and what will be sprinkled …, which would mean that the blood must be sprinkled on the garment. Therefore, Rashi remarks that אֲשֶׁר in this case is like אִם, and the verse is to be rendered:] And if some of its blood is sprinkled on a garment, [the area of the garment] which it has been sprinkled, shall be washed within the courtyard [of the Holy Temple]. — [Torath Kohanim 6:63]   ואשר יזה מדמה על הבגד: ואם הוזה מדמה על הבגד, אותו מקום דם הבגד אשר יזה עליה, תכבס בתוך העזרה:
upon which it has been sprinkled: [The verb יִזֶּה is in the passive form, having the meaning: To be sprinkled and thus here, the phrase, אֲשֶׁר יִזֶּה עָלֶיהָ means, “upon which it has been sprinkled”]. This is similar to the verse, “neither will the gratification of their desire be extended (יִטֶּה) to the earth” (Job 15:29), [where the verb יִטֶּה is also in the passive form, with the meaning:] “to be extended.”   אשר יזה: יהא נזה, כמו (איוב טו כט) ולא יטה לארץ מנלס, יהא נטוי:
21An earthenware vessel in which it is cooked shall be broken, but if it is cooked in a copper vessel, it shall be purged and rinsed with water.   כאוּכְלִי־חֶ֛רֶשׂ אֲשֶׁ֥ר תְּבֻשַּׁל־בּ֖וֹ יִשָּׁבֵ֑ר וְאִם־בִּכְלִ֤י נְח֨שֶׁת֙ בֻּשָּׁ֔לָה וּמֹרַ֥ק וְשֻׁטַּ֖ף בַּמָּֽיִם:
[An earthenware vessel in which it is cooked,] shall be broken: Because the absorption that had been absorbed in the vessel becomes נוֹתָר [literally, “left over.” I.e., the food remains within the vessel’s wall (see next Rashi), and subsequently, when the time limit for eating the sacrifice has expired, the absorption in the vessel wall is “left over.” Since נוֹתָר, “left over,” must be destroyed by burning, the food in the wall of this earthenware vessel must be destroyed by breaking the vessel]. The same law [of breaking the earthenware vessel in which meat of a sacrifice has been cooked,] applies also to all holy sacrifices [i.e., not just the sin-offering].   ישבר: לפי שהבליעה שנבלעת בו נעשה נותר, והוא הדין לכל הקדשים:
it is to be purged: Heb. וּמֹרַק, an expression stemming from the same root as “and with the ointments of the women (וּבְתַמְרוּקֵי הַנָשִׁים)” (Esther 2:12), [substances used for cleansing and perfuming women.] Escuremant in Old French [like the English, “scouring”].   ומרק: לשון תמרוקי הנשים (אסתר ב יב) אישקורימינ"ט בלע"ז [נקוי]:
purged and rinsed: to expel its absorption. [This is in the case of a metal vessel.] But an earthenware vessel, Scripture teaches you here [by requiring that it be broken,] that it never rids itself of its defect. - [Pes. 30b]   ומרק ושטף: לפלוט את בליעתו, אבל כלי חרס למדך הכתוב כאן שאינו יוצא מידי דפיו לעולם:
22Every male among the kohanim may eat it. It is a holy of holies.   כבכָּל־זָכָ֥ר בַּכֹּֽהֲנִ֖ים יֹאכַ֣ל אֹתָ֑הּ קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא:
Every male among the kohanim may eat it: From here, we learn that, “[The kohen] who offers it up as a sin-offering [shall eat it],” stated above (verse 19) does not come to exclude all other kohanim, but to exclude one who is unfit to offer it up as a sin-offering.   כל זכר בכהנים יאכל אתה: הא למדת שהמחטא אותה האמור למעלה לא להוציא שאר הכהנים, אלא להוציא את שאינו ראוי לחטוי:
23But any sin offering some of whose blood was brought into the Tent of Meeting to make atonement in the Holy, shall not be eaten; it shall be burned in fire.   כגוְכָל־חַטָּ֡את אֲשֶׁר֩ יוּבָ֨א מִדָּמָ֜הּ אֶל־אֹ֧הֶל מוֹעֵ֛ד לְכַפֵּ֥ר בַּקֹּ֖דֶשׁ לֹ֣א תֵֽאָכֵ֑ל בָּאֵ֖שׁ תִּשָּׂרֵֽף:
But any sin-offering [some of whose blood was brought into the Tent of Meeting … shall not be eaten]: [This verse teaches us] that if one brings any of the blood of a sin-offering to be sacrificed on the outside altar, inside [the Holy], it [the sacrifice] becomes invalid. — [Zev. 81b]   וכל חטאת וגו': שאם הכניס מדם חטאת החיצונה לפנים פסולה. וכל לרבות שאר קדשים:
any: [This seemingly superfluous word comes] to include all other holy sacrifices [in this law].  

Leviticus Chapter 7

1And this is the law of the guilt offering. It is a holy of holies.   אוְזֹ֥את תּוֹרַ֖ת הָֽאָשָׁ֑ם קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא:
It is a holy of holies: It shall be sacrificed, but an animal substituted for it may not be sacrificed, [rather it remains in pasture until it becomes defective and then is redeemed]. — [Torath Kohanim 7:79]   קדש קדשים הוא: הוא קרב ואין תמורתו קרבה:
2They shall slaughter the guilt offering in the place where they slaughter the burnt offering; and its blood shall be dashed upon the altar, around.   בבִּמְק֗וֹם אֲשֶׁ֤ר יִשְׁחֲטוּ֙ אֶת־הָ֣עֹלָ֔ה יִשְׁחֲט֖וּ אֶת־הָֽאָשָׁ֑ם וְאֶת־דָּמ֛וֹ יִזְרֹ֥ק עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
They shall slaughter: Heb. יִשְׁחֲטוּ. [By using the plural verb, יִשְׁחֲטוּ, Scripture here has seemingly] come to describe many slaughterers [i.e., it has included the case of a communal guilt-offering, which has “many slaughterers,” i.e., is slaughtered for many]. However, since we do not find a case of a communal guilt-offering [mentioned in Scriptures, the verse is understood somewhat differently: it uses the plural pronoun,] as it links the guilt-offering with the burnt-offering [where we do have a case of a communal sacrifice], in order to include also the communal burnt-offering in the requirement that it too be slaughtered in the northern sector [of the Holy Temple courtyard, just as is required of an individual’s burnt-offering]. — [Torath Kohanim 7:82] [Rashi , as amended by Maharshal in Yerioth Shelomo , quoted by Leket Bahir. For alternative interpretations, see Chavel, Yosef Hallel. Many scholars consider this comment an addendum to Rashi because it does not appear in any early editions or manuscripts.]   ישחטו: ריבה לנו שחיטות הרבה, לפי שמצינו אשם בצבור, נאמר ישחטו רבים. ותלאו בעולה להביא עולת צבור לצפון:
3And all of its fat he shall offer from it: the tail and the fat covering the innards,   גוְאֵ֥ת כָּל־חֶלְבּ֖וֹ יַקְרִ֣יב מִמֶּ֑נּוּ אֵ֚ת הָֽאַלְיָ֔ה וְאֶת־הַחֵ֖לֶב הַֽמְכַסֶּ֥ה אֶת־הַקֶּֽרֶב:
All of its fat…: Until here, the sacrificial parts of a guilt-offering had not yet been delineated. This is why Scripture needs to delineate them here (verses 34). However, [the sacrificial parts of] the sin-offering have already been delineated in the parashah of וַיִּקְרָא (see Lev. 4:89), [and that is why its sacrificial parts were not delineated in the section describing the law of the sin-offering (see verses 6:18-23 above)].   ואת כל חלבו וגו': עד כאן לא נתפרשו אמורין באשם, לכך הוצרך לפרשם כאן, אבל חטאת כבר נתפרשו בה בפרשת ויקרא (פרק ב):
the tail: [In the case of the peace-offering, the Torah treated sheep and goat offerings as two separate entities, by specifying the sacrificial procedures for each one separately (see Lev. 3:7-15). Why, then, is no distinction made between sheep and goats in the case of guilt-offerings?] Since [for] a guilt-offering only a ram (אַיִל) or a lamb (כֶּבֶשׂ) may be brought, and rams and lambs are included in [the category of those animals whose] tail [is one of the sacrificial parts, [no distinction is made between sheep and goats].   את האליה: לפי שאשם אינו בא אלא איל או כבש, ואיל וכבש נתרבו באליה:
4and the two kidneys [along] with the fat that is upon them, which is on the flanks, and the diaphragm with the liver; along with the kidneys he shall remove it.   דוְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵיהֶ֔ן אֲשֶׁ֖ר עַל־הַכְּסָלִ֑ים וְאֶת־הַיֹּתֶ֨רֶת֙ עַל־הַכָּבֵ֔ד עַל־הַכְּלָיֹ֖ת יְסִירֶֽנָּה:
5And the kohen shall cause them to [go up in] smoke on the altar as a fire offering to the Lord. It is a guilt offering.   הוְהִקְטִ֨יר אֹתָ֤ם הַכֹּהֵן֙ הַמִּזְבֵּ֔חָה אִשֶּׁ֖ה לַֽיהֹוָ֑ה אָשָׁ֖ם הֽוּא:
It is a guilt-offering: Heb. אָשָׁם הוּא, [meaning that it is a guilt-offering] until its name is removed from it [by sending it out to pasture]. This teaches us concerning a guilt-offering whose owner has died, or whose owner has [lost the original animal, and subsequently] received atonement [through another animal], although it [the original guilt-offering animal] stands ready that its value [in money used to buy another animal which] is to be offered up as an עוֹלַת קַיִץ מִזְבֵּחַ (i.e., “a burnt-offering which was provision for the altar”; see Rashi, Lev. 1:2), nevertheless, if the [original guilt-offerings] were slaughtered, [if this had been done] before they are sent out to pasture. [Actually, the law is that the animals in these cases, the animal is sent out to pasture so that it become blemished and consequently unfit for sacrifice. Then it is sold, and its proceeds used for burnt-offerings for “provision for the altar.” Here, however, Rashi tells us that the status of “guilt-offering” is removed from the animal as soon as it is sent out to pasture, even before it becomes blemished. This expression, הוּא אָשָׁם, “It is a guilt-offering,”] does not come to teach us that a guilt-offering becomes invalid if it was sacrificed for another purpose [other than for a guilt-offering], as they expounded on [the word] הִיא in the case of the sin-offering (see Rashi Lev. 4:24, 5:9). [That is] because in the case of a guilt-offering, Scripture states “It is a guilt-offering” only after the sacrificial parts have been burnt. [And if we say that the verse is teaching us that the guilt-offering must be sacrificed for that specific purpose, not for any other, then this law must include also the procedure of burning the sacrificial parts, that they too must be burned for the purpose of a guilt-offering]. However, [we learned in Tractate Zev. (5b) that in the case of a guilt-offering,] if its sacrificial parts were not offered up [at all], it is valid.   אשם הוא: עד שינתק שמו ממנו. לימד על אשם שמתו בעליו או שנתכפרו בעליו, אף על פי שעומד להיות דמיו עולה לקיץ המזבח, אם שחטו סתם, אינו כשר לעולה קודם שנתק לרעיה. ואינו בא ללמד על האשם שיהא פסול שלא לשמו, כמו שדרשו הוא, הכתוב בחטאת, לפי שאשם לא נאמר בו אשם הוא, אלא לאחר הקטרת אמורין, והוא עצמו שלא הוקטרו אמוריו כשר:
6Any male among the kohanim may eat it; it shall be eaten in a holy place. It is a holy of holies.   וכָּל־זָכָ֥ר בַּכֹּֽהֲנִ֖ים יֹֽאכְלֶ֑נּוּ בְּמָק֤וֹם קָדוֹשׁ֙ יֵֽאָכֵ֔ל קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא:
It is a holy of holies: [But has this not already been stated in verse 1?] This is expounded on in Torath Kohanim (7:84).   קדש קדשים הוא: בתורת כהנים הוא נדרש:
7Like the sin offering, so is the guilt offering, they have one law; the kohen who effects atonement through it to him it shall belong.   זכַּֽחַטָּאת֙ כָּֽאָשָׁ֔ם תּוֹרָ֥ה אַחַ֖ת לָהֶ֑ם הַכֹּהֵ֛ן אֲשֶׁ֥ר יְכַפֶּר־בּ֖וֹ ל֥וֹ יִֽהְיֶֽה:
They have one law: in regard to this matter:   תורה אחת להם: בדבר זה:
the kohen who effects atonement through it: i.e., [any kohen] who is fit to effect atonement, takes a share in it. This excludes one who immersed himself on that day [for his uncleanness, who may not perform the sacrificial service or eat holy things until sunset], one lacking atonement [if he did not yet bring his sacrifice on the day after his immersion, such as a זָב or a מְצֹרָע], and one whose close relative died on that day, [who is also disqualified from performing the sacrificial service]. - [Torath Kohanim 7:86]   הכהן אשר יכפר בו: הראוי לכפרה חולק בו, פרט לטבול יום ומחוסר כפורים ואונן:
8And the kohen who offers up a person's burnt offering, the skin of the burnt offering which he has offered up, belongs to the kohen; it shall be his.   חוְהַ֨כֹּהֵ֔ן הַמַּקְרִ֖יב אֶת־עֹ֣לַת אִ֑ישׁ ע֤וֹר הָֽעֹלָה֙ אֲשֶׁ֣ר הִקְרִ֔יב לַכֹּהֵ֖ן ל֥וֹ יִֽהְיֶֽה:
the skin of the burnt-offering which he has offered, belongs to the kohen; it shall be his: This excludes one who immersed himself on that day, one lacking atonement, and one whose close relative died on that day. — [Torath Kohanim 7:89]   עור העלה אשר הקריב לכהן לו יהיה: פרט לטבול יום ומחוסר כפורים ואונן שאינן חולקים בעורות:
9And any meal offering baked in an oven, and any one made in a deep pan or in a shallow pan, belongs to the kohen who offers it up; it shall be his.   טוְכָל־מִנְחָ֗ה אֲשֶׁ֤ר תֵּֽאָפֶה֙ בַּתַּנּ֔וּר וְכָל־נַֽעֲשָׂ֥ה בַמַּרְחֶ֖שֶׁת וְעַל־מַֽחֲבַ֑ת לַכֹּהֵ֛ן הַמַּקְרִ֥יב אֹתָ֖הּ ל֥וֹ תִֽהְיֶֽה:
belongs to the kohen who offers it up: One might think that it belongs to him alone. Scripture, therefore, states (in the next verse), “[And any meal-offering…] shall belong to all the sons of Aaron.” One might think, then, that it [indeed] belongs to all of them. Scripture, therefore, states (in the preceding verse), “belongs to the kohen who offers it up.” So how [can this be reconciled]? [It belongs] to the family of the day when they offer it up. [The kohanim were divided into twenty-four divisions called “watches,” each watch being on duty for the temple service for one week. Each day of the week, a different family of kohanim from that week’s watch was on duty. When a kohen offered up an Israelite’s meal-offering, it was shared equally among all of his family, who were on duty that day]. — [Torath Kohanim 7:92]   לכהן המקריב אתה וגו': יכול לו לבדו, תלמוד לומר לכל בני אהרן תהיה. יכול לכולן, תלמוד לומר לכהן המקריב, הא כיצד לבית אב של אותו יום שמקריבין אותה:
10And any meal offering mixed with oil or dry, shall belong to all the sons of Aaron, one like the other.   יוְכָל־מִנְחָ֥ה בְלוּלָֽה־בַשֶּׁ֖מֶן וַֽחֲרֵבָ֑ה לְכָל־בְּנֵ֧י אַֽהֲרֹ֛ן תִּֽהְיֶ֖ה אִ֥ישׁ כְּאָחִֽיו:
mixed with oil: This is a voluntarily donated meal-offering. - [see Lev. 2:1]   בלולה בשמן: זו מנחת נדבה:
or dry: This is a sinner’s meal-offering (Lev. 5:11) and the meal-offering of jealousies [sacrificed during the investigation ritual of the סוֹטָה, woman suspected of adultery] (Num. 5:15), which do not contain oil [and thus the term “dry”].   וחרבה: זו מנחת חוטא ומנחת קנאות שאין בהן שמן:

Third Portion

Leviticus Chapter 7

11And this is the law of the peace offering, which he shall bring to the Lord.   יאוְזֹ֥את תּוֹרַ֖ת זֶ֣בַח הַשְּׁלָמִ֑ים אֲשֶׁ֥ר יַקְרִ֖יב לַֽיהֹוָֽה:
12If he is bringing it as a thanksgiving offering, he shall offer, along with the thanksgiving offering unleavened loaves mixed with oil, unleavened wafers anointed with oil, and scalded flour mixed with oil.   יבאִ֣ם עַל־תּוֹדָה֘ יַקְרִיבֶ֒נּוּ֒ וְהִקְרִ֣יב | עַל־זֶ֣בַח הַתּוֹדָ֗ה חַלּ֤וֹת מַצּוֹת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּשָּׁ֑מֶן וְסֹ֣לֶת מֻרְבֶּ֔כֶת חַלֹּ֖ת בְּלוּלֹ֥ת בַּשָּֽׁמֶן:
If he is bringing it as a thanksgiving-offering: i.e., if [he is bringing the offering] to give thanks [to God] for a miracle that had happened to him, for instance, those who made a sea-voyage [and returned safely] or journeyed in the desert, or those who had been imprisoned [and were subsequently released], or a sick person who recovered. All these are required to give thanks [to God], for regarding them, it is written, “They shall give thanks to the Lord for His kindness and for his wonders to the children of men. And they shall slaughter sacrifices of thanksgiving” (Ps. 107:2122). If on account of one of these one vowed [to bring] these peace-offerings, then they are שַׁלְמֵי תּוֹדָה “thanksgiving peace-offerings,” which require the [accompanying offering of] bread, mentioned in this passage, and they may be eaten only on the day [that they were offered] and the night [that follows], as is specified here.   אם על תודה יקריבנו: אם על דבר הודאה על נס שנעשה לו, כגון יורדי הים והולכי מדברות וחבושי בית האסורים וחולה שנתרפא שהם צריכין להודות שכתוב בהן (תהלים קז כא - כב) יודו לה' חסדו ונפלאותיו לבני אדם ויזבחו זבחי תודה. אם על אחת מאלה נדר שלמים הללו, שלמי תודה הן, וטעונות לחם האמור בענין, ואינן נאכלין אלא ליום ולילה, כמו שמפורש כאן:
he shall offer, along with the thanksgiving-offering: four kinds of bread: חַלּוֹת, loaves, רְקִיקִין, wafers, רְבוּכָה, scalded loaves, [which are] three types of unleavened bread (מַצָּה,) and it is written, “with leavened loaves.” Each kind consists of ten loaves. Thus it is explained in [Tractate] Men. (77b). And the total volume [of all of the accompanying bread] amounted to five Jerusalem se’ah [where one Jerusalem se’ah equals two-fifths of an ephah], which is equivalent to six se’ah by desert standard [where one se’ah by desert standard, smaller than the Jerusalem measure, equals one-third of an ephah , because all of the loaves comprised a volume of] twenty tenths [of an ephah] (Men. 76b-77a). [Now, each leavened loaf comprised a volume of one-tenth of an ephah . Thus, since there were ten of these loaves, as above, the total leavened volume came to one ephah . The unleavened volume, i.e., the total volume of all the other three kinds of unleavened loaves, also equaled one ephah . Hence, the total volume of the accompanying bread was twenty tenths of an ephah, i.e., two ephoth.]   והקריב על זבח התודה: ארבעה מיני לחם חלות, ורקיקין, ורבוכה, שלשה מיני מצה, וכתיב (פסוק יג) על חלת לחם חמץ וגו', וכל מין ומין עשר חלות, כך מפורש במנחות (עז א). ושעורן חמש סאין ירושלמיות שהן שש מדבריות, עשרים עשרון:
scalded flour: means: Bread [made from dough that is] thoroughly scalded by boiling water.   מרבכת: לחם חלוט ברותחין כל צרכו:
13Along with loaves of leavened bread, he shall bring his offering along with his thanksgiving peace offering.   יגעַל־חַלֹּת֙ לֶ֣חֶם חָמֵ֔ץ יַקְרִ֖יב קָרְבָּנ֑וֹ עַל־זֶ֖בַח תּוֹדַ֥ת שְׁלָמָֽיו:
he shall… bring his offering…along with his thanksgiving peace-offering: [Scripture, in addition to verse 12, repeats the link between the accompanying bread and the sacrifice itself.] [This] tells [us]: This bread does not acquire intrinsic holiness that it should become invalid if taken out [of the Holy precincts], or if it comes into contact with a טְבוּל יוֹם [a person who has immersed for his uncleanness, but for whom the sun has not yet set to effect his cleanness], and that it cannot be redeemed to become non-consecrated-until the sacrifice [i.e., until the thanksgiving peace-offering it accompanies] is slaughtered. — [Men. 78b]   יקריב קרבנו על זבח: מגיד שאין הלחם קדוש קדושת הגוף להפסל ביוצא וטבול יום ומלצאת לחולין בפדיון, עד שישחט הזבח:
14And he shall bring from it one out of each offering, as a separation for the Lord; the kohen who dashes the blood of the peace offering it shall be his.   ידוְהִקְרִ֨יב מִמֶּ֤נּוּ אֶחָד֙ מִכָּל־קָרְבָּ֔ן תְּרוּמָ֖ה לַֽיהֹוָ֑ה לַכֹּהֵ֗ן הַזֹּרֵ֛ק אֶת־דַּ֥ם הַשְּׁלָמִ֖ים ל֥וֹ יִֽהְיֶֽה:
one out of each offering: One loaf out of each kind. He shall take these as a תְּרוּמָה, a separation for the kohen officiating at his sacrifice. The rest [of the sacrifice] is eaten by the owner with the exception of the breast and the thigh, as the waving of the breast and the thigh of peace-offerings is delineated below (see verse 34), and a thanksgiving-offering is called a peace-offering [and consequently, we apply the laws of a peace-offering to it]. — [Zev. 4a]   אחד מכל קרבן: לחם אחד מכל מין ומין יטול תרומה לכהן העובד עבודתה, והשאר נאכל לבעלים ובשרה לבעלים, חוץ מחזה ושוק שבה, כמו שמפורש למטה (פסוקים כט - לב) תנופת חזה ושוק בשלמים. והתודה קרויה שלמים:
15And the flesh of his thanksgiving peace offering shall be eaten on the day it is offered up; he shall not leave any of it over until morning.   טווּבְשַׂ֗ר זֶ֚בַח תּוֹדַ֣ת שְׁלָמָ֔יו בְּי֥וֹם קָרְבָּנ֖וֹ יֵֽאָכֵ֑ל לֹֽא־יַנִּ֥יחַ מִמֶּ֖נּוּ עַד־בֹּֽקֶר:
And the flesh of his thanksgiving peace-offering: [The verse could have said, “And its flesh.” Consequently,] there are many inclusions here, namely: to include the sin-offering, the guilt-offering, the ram of the nazarite, the חֲגִיגָה, festival-offering of the fourteenth day [of Nissan, i.e., the eve of Passover]-that they all may be eaten only on the day [they were offered up] and the [following] night. — [Torath Kohanim 7:112]   ובשר זבח תודת שלמיו: יש כאן רבויין הרבה, לרבות חטאת ואשם ואיל נזיר וחגיגת י"ד, שיהיו נאכלין ליום ולילה:
shall be eaten on the day it is offered up: and like the time limit for eating its flesh, so is the time limit for its bread. - [Torath Kohanim 7:112]   ביום קרבנו יאכל: וכזמן בשרה זמן לחמה:
he shall not leave any of it over until morning: He may, however, eat it during the entire night. If so, why did [our Sages] say that [it may be eaten only] until midnight? In order to distance people from a transgression [to ensure that people stay far away from the limit decreed by the Torah and do not eat if after dawn]. — [Ber. 2a]   לא יניח ממנו עד בקר: אבל אוכל הוא כל הלילה, אם כן למה אמרו עד חצות, כדי להרחיק אדם מן העבירה:
16But if his sacrifice is a vow or a voluntary donation, on the day he offers up his sacrifice it may be eaten, and on the next day, whatever is left over from it, may be eaten.   טזוְאִם־נֶ֣דֶר | א֣וֹ נְדָבָ֗ה זֶ֚בַח קָרְבָּנ֔וֹ בְּי֛וֹם הַקְרִיב֥וֹ אֶת־זִבְח֖וֹ יֵֽאָכֵ֑ל וּמִמָּ֣חֳרָ֔ת וְהַנּוֹתָ֥ר מִמֶּ֖נּוּ יֵֽאָכֵֽל:
But if [his sacrifice] is a vow or a voluntary donation: that he did not bring it to give thanks for a miracle, it does not require bread, and it may be eaten for two days [namely, the day of offering and the following day], as is delineated in this section.   ואם נדר או נדבה: שלא הביאה על הודאה של נס, אינה טעונה לחם ונאכלת לשני ימים, כמו שמפורש בענין:
and on the next day, whatever is left over from it: on the first day, may be eaten. [The Hebrew is וְהַנּוֹתָר, lit. and whatever is left over.] This vav [which prefixes the word וְהַנּוֹתָר] is superfluous [and the word is to be understood as though it said, הַנּוֹתָר]. There are many similar examples [of extra vavs] in Scripture, e.g., “And these are the sons of Zibe’on: Aiah (וְאַיֶָּה) and Anah” (Gen. 36:24); “ permitting the Sanctuary (וְקֹדֶשׁ) and the host to be trampled” (Dan. 8:13).   וממחרת והנותר ממנו: בראשון יאכל. וי"ו זו יתירה היא, ויש כמוה הרבה במקרא, כגון ואלה בני צבעון ואיה וענה (בראשית לו כד), תת וקדש וצבא מרמס (דניאל ח יג):
17However, whatever is left over from the flesh of the sacrifice on the third day, shall be burnt in fire.   יזוְהַנּוֹתָ֖ר מִבְּשַׂ֣ר הַזָּ֑בַח בַּיּוֹם֙ הַשְּׁלִישִׁ֔י בָּאֵ֖שׁ יִשָּׂרֵֽף:
18And if any of the flesh of his peace offering is to be eaten on the third day, it shall not be accepted; it shall not count for the one who offers it; [rather,] it shall be rejected, and the person who eats of it shall bear his sin.   יחוְאִ֣ם הֵֽאָכֹ֣ל יֵֽ֠אָכֵ֠ל מִבְּשַׂר־זֶ֨בַח שְׁלָמָ֜יו בַּיּ֣וֹם הַשְּׁלִישִׁי֘ לֹ֣א יֵֽרָצֶה֒ הַמַּקְרִ֣יב אֹת֗וֹ לֹ֧א יֵֽחָשֵׁ֛ב ל֖וֹ פִּגּ֣וּל יִֽהְיֶ֑ה וְהַנֶּ֛פֶשׁ הָֽאֹכֶ֥לֶת מִמֶּ֖נּוּ עֲו‍ֹנָ֥הּ תִּשָּֽׂא:
And…is to be eaten: Scripture is referring to someone who, at the time of slaughtering [the sacrifice], intends to eat it on the third day [in which case the sacrifice becomes invalid]. Now, one might think, however, that [the Torah means that the sacrifice does not become invalid because of intention, but] if one eats of it on the third day, that it would become invalid retroactively [as the verse literally means]. Scripture, therefore, says, הַמַּקְרִיב אוֹתוֹ לֹא יֵחָשֵׁב, meaning that it is invalidated only at the time of sacrificing it [i.e., slaughtering], and not on the third day. [Torath Kohanim 7:118] Hence, its explanation [of the verse] is as follows: At the time of sacrificing [slaughtering] the offering, this [intention] shall not enter one’s thoughts, and if one had this intention [at the time of slaughtering], it shall be rejected (פִּגּוּל).   ואם האכל יאכל וגו': במחשב בשחיטה לאכלו בשלישי הכתוב מדבר. יכול אם אכל ממנו בשלישי יפסל למפרע, תלמוד לומר המקריב אותו לא יחשב, בשעת הקרבה הוא נפסל, ואינו נפסל בשלישי. וכן פירושו בשעת הקרבתו לא תעלה זאת במחשבה, ואם חשב פגול יהיה:
and the person who eats of it: Even within the [normally permitted] time limit, “shall bear his sin.”   והנפש האכלת ממנו: אפילו בתוך הזמן עונה תשא:
19And the flesh that touches anything unclean shall not be eaten. It shall be burned in fire. But regarding the flesh, anyone who is clean may eat [the] flesh.   יטוְהַבָּשָׂ֞ר אֲשֶׁר־יִגַּ֤ע בְּכָל־טָמֵא֙ לֹ֣א יֵֽאָכֵ֔ל בָּאֵ֖שׁ יִשָּׂרֵ֑ף וְהַ֨בָּשָׂ֔ר כָּל־טָה֖וֹר יֹאכַ֥ל בָּשָֽׂר:
And the flesh: of holy peace-offerings, “ that touches anything unclean shall not be eaten.” [This verse is not referring to piggul.]   והבשר: של קדש שלמים אשר יגע בכל טמא לא יאכל:
But regarding the flesh: Heb. וְהַבָָּשָׂר. [The word וְהַבָָּשָׂר, the second time it occurs in this verse, seems superfluous. However,] it comes to include a limb, part of which went outside [its prescribed boundaries, to inform us] that the inner part is permitted [to be eaten]. — [Torath Kohanim 7:128]   והבשר: לרבות אבר שיצא מקצתו, שהפנימי מותר:
anyone who is clean may eat [the] flesh: What is Scripture coming to teach here? Since Scripture says, “and the blood of your sacrifices shall be poured…and you shall eat the meat” (Deut. 12:27), one might think that only the owner may eat of the peace-offering, therefore, Scripture says here, “anyone who is clean may eat [the] flesh.” - [Torath Kohanim 7:30, 129]   כל טהור יאכל בשר: מה תלמוד לומר, לפי שנאמר (דברים יב כז) ודם זבחיך ישפך וגו' והבשר תאכל, יכול לא יאכלו שלמים אלא הבעלים, לכך נאמר כל טהור יאכל בשר:
anyone who is clean may eat [the] flesh: This means: All that I have forbidden you regarding a sin-offering and a guilt-offering, namely, that if they go outside the hangings [of the courtyard of the Tabernacle, or the boundaries of the Temple courtyard], they become prohibited as the verse says, “They shall eat it in the courtyard” (Lev. 6:9), concerning this flesh [of peace-offerings, which are קֳדָשִׁים קַלִּים, sacrifices with a lesser degree of holiness], I say to you, “Anyone who is clean may eat [the] flesh” even [outside the Temple courtyard,] throughout the entire city [of Jerusalem].)   והבשר כל טהור יאכל בשר: כלומר כל מה שאסרתי לך בחטאת ואשם, שאם יצאו חוץ לקלעים אסורין, כמו שכתוב (ו ט) בחצר אהל מועד יאכלוה, בבשר זה אני אומר לך כל טהור יאכל בשר אפילו בכל העיר:
20A person who eats the flesh of a peace offering of the Lord, while his uncleanness is upon him, that soul shall be cut off from its people.   כוְהַנֶּ֜פֶשׁ אֲשֶׁר־תֹּאכַ֣ל בָּשָׂ֗ר מִזֶּ֤בַח הַשְּׁלָמִים֙ אֲשֶׁ֣ר לַֽיהֹוָ֔ה וְטֻמְאָת֖וֹ עָלָ֑יו וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּֽיהָ:
while his uncleanness is upon him: Scripture is referring to uncleanness of the body. [I.e., an unclean person who eats from the holy peace-offering, in which case, he incurs excision]. [Torath Kohanim 7:131] However, one who is clean, who eats the unclean flesh [of a peace-offering], is not punished with excision; nevertheless, he is punished for transgressing the Scriptural admonition [in the previous verse], “And the flesh that touches anything unclean, [shall not be eaten]. ” The admonition regarding an unclean person who eats clean flesh, however, is not written explicitly in the Torah, but our Sages derived this through a גְּזֵרָה שָׁוָה [an instance of similar wording. They had a tradition in certain Scriptural passages, that two common key words or expressions serve to link the laws of these seemingly unconnected passages. Here, the word טֻמְאָתוֹ appears in our verse and in Num. 19:13, and since the prohibition in Numbers has an admonition attached to it, so too, here, our prohibition is considered to have an admonition attached to it]. [Mak. 14b] Now, there are three mentions of the punishment of excision regarding persons who eat holy sacrificial meat, while their body is unclean [first, in Lev. 22:3, “Any man from among any of your offspring, who comes near the holy (sacrifices)…that soul shall be cut off,” where “comes near” means to eat (see Rashi there), and the second and third mentions are these verses (20 and 21).] Our Rabbis expounded on them in [Tractate] Shevuoth (7a), as follows: One of them is [needed to state] the general law; one of them is [needed to state] a particular case [namely, the peace-offering, in order to preclude the eating of certain clean foods that are not sacrificed on the altar, which do not have the punishment of excision]; and one of them is needed to teach us that the וְיוֹרֵד קָרְבָָּן עוֹלֶה [an ascending and descending sacrifice, namely an offering which has different options, an animal, birds, or flour, according to the ability of the one who brings it] that [when the verse says, “he incurs guilt” (Lev. 5:2), and may bring a קָרְבָּן עוֹלֶה וְיוֹרֵד Scripture is exclusively referring to the case [of a person in an unclean state, who] defiles the Sanctuary [i.e., enters it while in the unclean state], or [if he eats from] its holy sacrifices.   וטומאתו עליו: בטומאת הגוף הכתוב מדבר, אבל טהור שאכל את הטמא, אינו ענוש כרת, אלא באזהרה והבשר אשר יגע בכל טמא וגו' (פסוק יט). ואזהרת טמא שאכל את הטהור אינה מפורשת בתורה, אלא חכמים למדוה בגזרה שוה. שלש כריתות אמורות באוכלי קדשים בטומאת הגוף, ודרשוה רבותינו בשבועות (ז א) אחת לכלל ואחת לפרט ואחת ללמד על קרבן עולה ויורד, שלא נאמר אלא על טומאת מקדש וקדשיו:
21And a person who touches anything unclean, whether uncleanness from a human or an unclean animal [carcass] or any unclean [carcass of an] abominable creature, and then eats of the flesh of a peace offering to the Lord, that soul shall be cut off from its people.   כאוְנֶ֜פֶשׁ כִּֽי־תִגַּ֣ע בְּכָל־טָמֵ֗א בְּטֻמְאַ֤ת אָדָם֙ א֣וֹ | בִּבְהֵמָ֣ה טְמֵאָ֗ה א֚וֹ בְּכָל־שֶׁ֣קֶץ טָמֵ֔א וְאָכַ֛ל מִבְּשַׂר־זֶ֥בַח הַשְּׁלָמִ֖ים אֲשֶׁ֣ר לַֽיהֹוָ֑ה וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּֽיהָ:
22And the Lord spoke to Moses, saying:   כבוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
23Speak to the Children of Israel, saying: You shall not eat any fat of an ox, sheep, or goat.   כגדַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר כָּל־חֵ֜לֶב שׁ֥וֹר וְכֶ֛שֶׂב וָעֵ֖ז לֹ֥א תֹאכֵֽלוּ:
24The fat of carrion and the fat of an animal with a fatal disease or injury, may be used for any work, but you shall not eat it.   כדוְחֵ֤לֶב נְבֵלָה֙ וְחֵ֣לֶב טְרֵפָ֔ה יֵֽעָשֶׂ֖ה לְכָל־מְלָאכָ֑ה וְאָכֹ֖ל לֹ֥א תֹֽאכְלֻֽהוּ:
may be used for any work: [Scripture already permits the use of carrion (see Deut. 14:21); surely, the fats are included in the rest of the animal. So what is this verse teaching us?] It comes to teach us that the fat does not impart the uncleanness which is imparted by carrion [in general]. — [Torath Kohanim 7:139]   יעשה לכל מלאכה: בא ולימד על החלב שאינו מטמא טומאת נבלות:
however, you shall not eat it: [We already know that eating fat is prohibited (see Lev. 3: 17), and we also know that eating carrion and treifah is prohibited (see Deut. 14:21 and Exod. 22:30). So what is this verse teaching us? The answer is that] the Torah says: "The prohibition of carrion or treifah is superimposed upon the prohibition of fats insofar as if someone eats it, he is liable also for transgressing the prohibition of [eating] carrion [or eating treifah], and you do not say that one prohibition cannot be superimposed on another prohibition. - [Zev. 70a]   ואכל לא תאכלהו: אמרה תורה יבוא איסור נבלה וטרפה ויחול על איסור חלב, שאם אכלו, יתחייב אף על לאו של נבלה, ולא תאמר אין איסור חל על איסור:
25For anyone who eats fat of animals from which sacrifices are brought as fire offerings to the Lord, the soul who eats [it] shall be cut off from its people.   כהכִּ֚י כָּל־אֹכֵ֣ל חֵ֔לֶב מִן־הַ֨בְּהֵמָ֔ה אֲשֶׁ֨ר יַקְרִ֥יב מִמֶּ֛נָּה אִשֶּׁ֖ה לַֽיהֹוָ֑ה וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הָֽאֹכֶ֖לֶת מֵֽעַמֶּֽיהָ:
26And you shall not eat any blood in any of your dwelling places, whether from birds or from animals.   כווְכָל־דָּם֙ לֹ֣א תֹֽאכְל֔וּ בְּכֹ֖ל מֽוֹשְׁבֹֽתֵיכֶ֑ם לָע֖וֹף וְלַבְּהֵמָֽה:
[And you shall not eat any blood…] whether from birds or from animals: Excluded [from this prohibition is] the blood of fish and locusts. — [Torath Kohanim 7:143]   לעוף ולבהמה: פרט לדם דגים וחגבים:
in any of your dwelling places: Since this prohibition [of eating blood] is an obligation relevant to a person, rather than being dependent on land, it applies to all dwelling places [of the Jews, whether in Israel or outside of it]. [But one might think it obvious that since it is a personal obligation, it would apply anywhere, as is indeed the rule. So why should it be stated here?] In Tractate Kiddushin, chapter one (37b), it is explained why this is necessary to be stated.   בכל מושבתיכם: לפי שהיא חובת הגוף ואינה חובת קרקע, נוהגת בכל מושבות, ובמסכת קדושין בפרק א' (לז א) מפרש למה הוצרך לומר:
27Any person who eats any blood, that soul shall be cut off from its people.   כזכָּל־נֶ֖פֶשׁ אֲשֶׁר־תֹּאכַ֣ל כָּל־דָּ֑ם וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּֽיהָ:
28And the Lord spoke to Moses, saying:   כחוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
29Speak to the Children of Israel, saying: Anyone who brings his peace offering to the Lord, shall bring his sacrifice to the Lord from his peace offering.   כטדַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר הַמַּקְרִ֞יב אֶת־זֶ֤בַח שְׁלָמָיו֙ לַֽיהֹוָ֔ה יָבִ֧יא אֶת־קָרְבָּנ֛וֹ לַֽיהֹוָ֖ה מִזֶּ֥בַח שְׁלָמָֽיו:
30His own hands shall bring the fire offerings of the Lord. The fat, on the breast, he shall bring it, the breast, to wave it as a waving before the Lord.   ליָדָ֣יו תְּבִיאֶ֔ינָה אֵ֖ת אִשֵּׁ֣י יְהֹוָ֑ה אֶת־הַחֵ֤לֶב עַל־הֶֽחָזֶה֙ יְבִיאֶ֔נּוּ אֵ֣ת הֶֽחָזֶ֗ה לְהָנִ֥יף אֹת֛וֹ תְּנוּפָ֖ה לִפְנֵ֥י יְהֹוָֽה:
His own hands shall bring: That the owner’s hand should be above, with the fats and the breast placed in it, and the kohen’s hand should be beneath [it. With the portions arranged in this manner,] they wave them. — [Men. 61b]   ידיו תביאינה וגו': שתהא יד הבעלים מלמעלה והחלב והחזות נתונין בה, ויד כהן מלמטה ומניפן:
the fire-offerings of the Lord: And what are the “fire-offerings” [referred to here]? They are “the fat…on the breast.”   את אשי ה': ומה הן האשים, את החלב על החזה:
he shall bring it: When he brings it from the slaughtering area, he places the fat on the breast, but when he gives it into the hand of the kohen who is to perform the waving, the breast is situated above and the fat below. This is what is mentioned elsewhere (10:15),“They shall bring the thigh of the elevated-offering and the breast as a wave-offering upon the fats of the fire-offerings, to wave.” After the waving, he gives it to the kohen who will burn it. The breast is now situated below [and the fats above]. This is what is stated (9:20), “And they placed the fats upon the breasts, and he caused to [go up in] smoke the fats on the altar.” We learn that three kohanim are required for it. Thus it is explained in Tractate Menachoth (62a).   יביאנו: כשמביאו מבית המטבחים נותן החלב על החזה, וכשנותנו ליד הכהן המניף נמצא החזה למעלה והחלב למטה, וזהו האמור במקום אחר (ויק' י טו) שוק התרומה וחזה התנופה על אשי החלבים יביאו להניף וגו', ולאחר התנופה נותנו לכהן המקטיר, ונמצא החזה למטה, וזהו שנאמר (ויק' ט כ) וישימו את החלבים על החזות ויקטר החלבים המזבחה. למדנו ששלשה כהנים זקוקין לה, כך מפורש במנחות (סב א):
The fat, on the breast, he shall bring it: Why is the breast brought? To wave it he brings it, but not that it should be part of the “fire-offerings.” Since it is stated: “the fire-offerings of the Lord. The fat, on the breast,” one might think that the breast is also included in the fire-offerings; therefore, the verse continues, “The breast to wave…”   את החלב על החזה יביאנו: ואת החזה למה מביא, להניף אותו הוא מביאו, ולא שיהא הוא מן האשים. לפי שנאמר את אשי ה' את החלב על החזה, יכול שיהא אף החזה לאשים, לכך נאמר את החזה להניף וגו':
31And the kohen shall cause the fat to [go up in] smoke on the altar, and the breast shall belong to Aaron and his sons.   לאוְהִקְטִ֧יר הַכֹּהֵ֛ן אֶת־הַחֵ֖לֶב הַמִּזְבֵּ֑חָה וְהָיָה֙ הֶֽחָזֶ֔ה לְאַֽהֲרֹ֖ן וּלְבָנָֽיו:
And the kohen will cause the fat to [go up in] smoke: and afterwards, the breast “shall belong to Aaron.” [Hence,] we learn that the meat [of the sacrifice] shall not be eaten while the sacrificial parts are [still] off the altar [i.e., before they have been burnt]. — [Torath Kohanim 7:151]   והקטיר הכהן את החלב: ואחר כך והיה החזה לאהרן, למדנו שאין הבשר נאכל בעוד שהאמורים למטה מן המזבח:
32And you shall give the right thigh as an elevation offering to the kohen, from your peace offering.   לבוְאֵת֙ שׁ֣וֹק הַיָּמִ֔ין תִּתְּנ֥וּ תְרוּמָ֖ה לַכֹּהֵ֑ן מִזִּבְחֵ֖י שַׁלְמֵיכֶֽם:
the right thigh: refers to [the part of the animal’s hind leg extending] from the אַרְכּוּבָה [knee-joint, the bone and the flesh of which are usually] sold together with the head, up till the middle joint [of the upper leg] which is called רֶגֶל סֹבֶ שֶׁל. [The animal’s leg has three sections to it; thus, the שׁוֹק is the middle of those three sections.] [Chul. 134b]   שוק: מן הפרק של ארכובה הנמכרת עם הראש עד הפרק האמצעי, שהוא סובך של רגל:
33[Anyone] of the sons of Aaron who offers up the blood of the peace offering and the fat he shall have the right thigh as a portion.   לגהַמַּקְרִ֞יב אֶת־דַּ֧ם הַשְּׁלָמִ֛ים וְאֶת־הַחֵ֖לֶב מִבְּנֵ֣י אַֽהֲרֹ֑ן ל֧וֹ תִֽהְיֶ֛ה שׁ֥וֹק הַיָּמִ֖ין לְמָנָֽה:
who offers up the blood…: i.e., who is fit [to perform] the dashing of its blood and to burn its fats. Thus excluded from receiving a share in the meat [of the breast and thigh], is a kohen who is unclean at the time of the dashing of the blood or at the time of the burning of the fats. — [Torath Kohanim 7:153]   המקריב את דם השלמים וגו': מי שהוא ראוי לזריקתו ולהקטיר חלביו, יצא טמא בשעת זריקת דמים או בשעת הקטר חלבים, שאינו חולק בבשר:
34For I have taken the breast of the waving and the thigh of the elevation from the children of Israel, from their peace offerings, and I have given them to Aaron the kohen and to his sons as an eternal statute, from the children of Israel.   לדכִּי֩ אֶת־חֲזֵ֨ה הַתְּנוּפָ֜ה וְאֵ֣ת | שׁ֣וֹק הַתְּרוּמָ֗ה לָקַ֨חְתִּי֙ מֵאֵ֣ת בְּנֵֽי־יִשְׂרָאֵ֔ל מִזִּבְחֵ֖י שַׁלְמֵיהֶ֑ם וָֽאֶתֵּ֣ן אֹ֠תָ֠ם לְאַֽהֲרֹ֨ן הַכֹּהֵ֤ן וּלְבָנָיו֙ לְחָק־עוֹלָ֔ם מֵאֵ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
waving…elevation: [The term תְּנוּפָה, waving, denotes a forward and backward motion, while the term תְּרוּמָה, elevation, denotes an upward and downward motion. Since both terms are used here, we learn that] the kohen would move them forward and backward, upward and downward. — [Torath Kohanim 7:150]   התנופה, התרומה: מוליך ומביא, מעלה ומוריד:
35This is [the grant for] Aaron's anointment and his sons' anointment, from the fire offerings of the Lord, on the day that He brought them near, to be kohanim for the Lord.   להזֹ֣את מִשְׁחַ֤ת אַֽהֲרֹן֙ וּמִשְׁחַ֣ת בָּנָ֔יו מֵֽאִשֵּׁ֖י יְהֹוָ֑ה בְּיוֹם֙ הִקְרִ֣יב אֹתָ֔ם לְכַהֵ֖ן לַֽיהֹוָֽה:
36Which the Lord commanded to give them on the day that He anointed them, from the children of Israel. [This is] an eternal statute for their generations.   לואֲשֶׁ֠ר צִוָּ֨ה יְהֹוָ֜ה לָתֵ֣ת לָהֶ֗ם בְּיוֹם֙ מָשְׁח֣וֹ אֹתָ֔ם מֵאֵ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל חֻקַּ֥ת עוֹלָ֖ם לְדֹֽרֹתָֽם:
37This is the law for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investitures, and for the peace offering,   לזזֹ֣את הַתּוֹרָ֗ה לָֽעֹלָה֙ לַמִּנְחָ֔ה וְלַֽחַטָּ֖את וְלָֽאָשָׁ֑ם וְלַ֨מִּלּוּאִ֔ים וּלְזֶ֖בַח הַשְּׁלָמִֽים:
and for the investitures: The day of the initiation into the kehunah.   ולמלואים: ליום חינוך הכהונה:
38which the Lord commanded Moses on Mount Sinai, on the day He commanded the children of Israel to offer up their sacrifices to the Lord in the Sinai Desert.   לחאֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֶת־משֶׁ֖ה בְּהַ֣ר סִינָ֑י בְּי֨וֹם צַוֹּת֜וֹ אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל לְהַקְרִ֧יב אֶת־קָרְבְּנֵיהֶ֛ם לַֽיהֹוָ֖ה בְּמִדְבַּ֥ר סִינָֽי:

Fourth Portion

Leviticus Chapter 8

1And the Lord spoke to Moses, saying,   אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Take Aaron and his sons with him, and the garments, and the anointing oil, and the sin offering bull, and the two rams, and the basket of unleavened bread,   בקַ֤ח אֶת־אַֽהֲרֹן֙ וְאֶת־בָּנָ֣יו אִתּ֔וֹ וְאֵת֙ הַבְּגָדִ֔ים וְאֵ֖ת שֶׁ֣מֶן הַמִּשְׁחָ֑ה וְאֵ֣ת | פַּ֣ר הַֽחַטָּ֗את וְאֵת֙ שְׁנֵ֣י הָֽאֵילִ֔ים וְאֵ֖ת סַ֥ל הַמַּצּֽוֹת:
Take Aaron: This section was stated seven days before the erection of the Sanctuary, [and should have been stated earlier in Exod. Parashath Pekudei , which discusses the erection and consecration processes. [However], there is no [sequence of] earlier and later events in the Torah [i.e., Scripture does not always follow chronological order].   קח את אהרן: פרשה זו נאמרה שבעת ימים קודם הקמת המשכן, שאין מוקדם ומאוחר בתורה:
Take Aaron: Take him over with [persuasive] words and attract him. — [Torath Kohanim 8:165]   קח את אהרן: קחנו בדברים ומשכהו:
and the sin-offering bull [and the two rams, and the basket of unleavened bread]: [Which sin-offering bull, two rams, etc?] These are the ones mentioned in the section dealing with the command of the investitures in [parashath] וְאַתָּה תְּצַוֶּה, (Exod. Chapter 29), and now, on the first day of the investitures, He came back and urged him [in the matter] at the time they were to be put into practice.   ואת פר החטאת וגו': אלו האמורים בענין צוואת המלואים בואתה תצוה, ועכשיו ביום ראשון למלואים חזר וזרזו בשעת מעשה:
3And assemble the entire community at the entrance of the Tent of Meeting.   גוְאֵ֥ת כָּל־הָֽעֵדָ֖ה הַקְהֵ֑ל אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
Assemble [the entire community] at the entrance of the Tent of Meeting: This is one of the instances where a small [area] accommodated a large [number of people]. — [Lev. Rabbah 10:9]   הקהל אל פתח אהל מועד: זה אחד מן המקומות שהחזיק מועט את המרובה:
4And Moses did as the Lord had commanded him, and the community assembled at the entrance of the Tent of Meeting.   דוַיַּ֣עַשׂ משֶׁ֔ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֹת֑וֹ וַתִּקָּהֵל֙ הָֽעֵדָ֔ה אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
5And Moses said to the community: This is the thing the Lord has commanded to do.   הוַיֹּ֥אמֶר משֶׁ֖ה אֶל־הָֽעֵדָ֑ה זֶ֣ה הַדָּבָ֔ר אֲשֶׁר־צִוָּ֥ה יְהֹוָה֖ לַֽעֲשֽׂוֹת:
This is the thing [the Lord has commanded to do]: [Moses said to Israel:] “The things you will see me doing before you, have all been commanded to me by the Holy One, blessed is He, that they be done; so do not say that I am doing them for my own honor or for my brother’s honor!” I have explained the entire passage involving the investitures in [parashath] וְאַתָּה תְּצַוֶּה (Exod. 29).   זה הדבר: דברים שתראו שאני עושה לפניכם צוני הקב"ה לעשות, ואל תאמרו לכבודי ולכבוד אחי אני עושה. כל הענין הזה פירשתי בואתה תצוה:
6And Moses brought Aaron and his sons forward and bathed them in water.   ווַיַּקְרֵ֣ב משֶׁ֔ה אֶת־אַֽהֲרֹ֖ן וְאֶת־בָּנָ֑יו וַיִּרְחַ֥ץ אֹתָ֖ם בַּמָּֽיִם:
7And he placed the tunic upon him [Aaron], girded him with the sash, clothed him with the robe, placed the ephod upon him, girded him with the band of the ephod, and adorned him with it.   זוַיִּתֵּ֨ן עָלָ֜יו אֶת־הַכֻּתֹּ֗נֶת וַיַּחְגֹּ֤ר אֹתוֹ֙ בָּֽאַבְנֵ֔ט וַיַּלְבֵּ֤שׁ אֹתוֹ֙ אֶת־הַמְּעִ֔יל וַיִּתֵּ֥ן עָלָ֖יו אֶת־הָֽאֵפֹ֑ד וַיַּחְגֹּ֣ר אֹת֗וֹ בְּחֵ֨שֶׁב֙ הָֽאֵפֹ֔ד וַיֶּאְפֹּ֥ד ל֖וֹ בּֽוֹ:
8And he placed the choshen upon him, and he inserted into the choshen the Urim and the Tummim.   חוַיָּ֥שֶׂם עָלָ֖יו אֶת־הַח֑שֶׁן וַיִּתֵּן֙ אֶל־הַח֔שֶׁן אֶת־הָֽאוּרִ֖ים וְאֶת־הַתֻּמִּֽים:
The Urim: An inscription bearing the explicit Name of God.   את האורים: כתב של שם המפורש:
9And he placed the cap on his [Aaron's] head, and he placed on the cap, towards his face, the golden showplate, the holy crown, as the Lord had commanded Moses.   טוַיָּ֥שֶׂם אֶת־הַמִּצְנֶ֖פֶת עַל־רֹאשׁ֑וֹ וַיָּ֨שֶׂם עַל־הַמִּצְנֶ֜פֶת אֶל־מ֣וּל פָּנָ֗יו אֵ֣ת צִ֤יץ הַזָּהָב֙ נֵ֣זֶר הַקֹּ֔דֶשׁ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
and he placed on the cap: The sky-blue cords affixed to the showplate he placed over the cap. Thus the showplate was suspended on (עַל) the cap.   וישם על המצנפת: פתילי תכלת הקבועים בציץ נתן על המצנפת, נמצא הציץ תלוי במצנפת:
10And Moses took the anointing oil and anointed the Sanctuary and everything in it and sanctified them.   יוַיִּקַּ֤ח משֶׁה֙ אֶת־שֶׁ֣מֶן הַמִּשְׁחָ֔ה וַיִּמְשַׁ֥ח אֶת־הַמִּשְׁכָּ֖ן וְאֶת־כָּל־אֲשֶׁר־בּ֑וֹ וַיְקַדֵּ֖שׁ אֹתָֽם:
11And he sprinkled from it upon the altar seven times, and he anointed the altar and all its vessels and the washstand and its base, to sanctify them.   יאוַיַּ֥ז מִמֶּ֛נּוּ עַל־הַמִּזְבֵּ֖חַ שֶׁ֣בַע פְּעָמִ֑ים וַיִּמְשַׁ֨ח אֶת־הַמִּזְבֵּ֜חַ וְאֶת־כָּל־כֵּלָ֗יו וְאֶת־הַכִּיֹּ֛ר וְאֶת־כַּנּ֖וֹ לְקַדְּשָֽׁם:
And he sprinkled from it upon the altar: I do not know where [in Scripture] he was commanded to perform these sprinklings.   ויז ממנו על המזבח: לא ידעתי היכן נצטוה בהזאות הללו:
12And he poured some of the anointing oil upon Aaron's head, and he anointed him to sanctify him.   יבוַיִּצֹק֙ מִשֶּׁ֣מֶן הַמִּשְׁחָ֔ה עַ֖ל רֹ֣אשׁ אַֽהֲרֹ֑ן וַיִּמְשַׁ֥ח אֹת֖וֹ לְקַדְּשֽׁוֹ:
And he poured…and anointed [him]: At first, he [Moses] poured [the oil] on his [Aaron’s] head, and afterwards, he placed it between his eyelids, and drew it with his finger, from one [eyelid] to the other. — [Ker. 5b]   ויצק, וימשח: בתחלה יוצק על ראשו, ואחר כך נותן בין ריסי עיניו ומושך באצבעו מזה לזה:
13And Moses brought Aaron's sons forward and clothed them with tunics, girded them with sashes, and bound them up with high hats, as the Lord had commanded Moses.   יגוַיַּקְרֵ֨ב משֶׁ֜ה אֶת־בְּנֵ֣י אַֽהֲרֹ֗ן וַיַּלְבִּשֵׁ֤ם כֻּתֳּנֹת֙ וַיַּחְגֹּ֤ר אֹתָם֙ אַבְנֵ֔ט וַיַּֽחֲב֥שׁ לָהֶ֖ם מִגְבָּע֑וֹת כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
and bound them up: Heb. וַיַּחִבשׁ, an expression denoting binding.   ויחבש: לשון קשירה:

Fifth Portion

Leviticus Chapter 8

14And he brought the sin offering bull close, and Aaron and his sons leaned their hands [forcefully] upon the head of the sin offering bull.   ידוַיַּגֵּ֕שׁ אֵ֖ת פַּ֣ר הַֽחַטָּ֑את וַיִּסְמֹ֨ךְ אַֽהֲרֹ֤ן וּבָנָיו֙ אֶת־יְדֵיהֶ֔ם עַל־רֹ֖אשׁ פַּ֥ר הַֽחַטָּֽאת:
15And he slaughtered [it], and Moses took the blood, and placed it on the horns of the altar, around, with his finger, and he purified the altar. And he poured the blood at the base of the altar, and sanctified it [the altar], to effect atonement upon it.   טווַיִּשְׁחָ֗ט וַיִּקַּ֨ח משֶׁ֤ה אֶת־הַדָּם֙ וַ֠יִּתֵּ֠ן עַל־קַרְנ֨וֹת הַמִּזְבֵּ֤חַ סָבִיב֙ בְּאֶצְבָּע֔וֹ וַיְחַטֵּ֖א אֶת־הַמִּזְבֵּ֑חַ וְאֶת־הַדָּ֗ם יָצַק֙ אֶל־יְס֣וֹד הַמִּזְבֵּ֔חַ וַיְקַדְּשֵׁ֖הוּ לְכַפֵּ֥ר עָלָֽיו:
and he purified the altar: He cleansed and purified it [to convert it] from its alien state, into holiness.   ויחטא את המזבח: חטאו וטהרו מזרות להכנס לקדושה:
and sanctified it: with this service.   ויקדשהו: בעבודה זו:
to effect atonement upon it: [i.e., to effect] all atonements from now on.   לכפר עליו: מעתה כל הכפרות:
16And he took all the fat which was on the innards, and the diaphragm with the liver, and the two kidneys together with their fat. And Moses caused [them] to [go up in] smoke on the altar.   טזוַיִּקַּ֗ח אֶת־כָּל־הַחֵ֘לֶב֘ אֲשֶׁ֣ר עַל־הַקֶּ֒רֶב֒ וְאֵת֙ יֹתֶ֣רֶת הַכָּבֵ֔ד וְאֶת־שְׁתֵּ֥י הַכְּלָיֹ֖ת וְאֶת־חֶלְבְּהֶ֑ן וַיַּקְטֵ֥ר משֶׁ֖ה הַמִּזְבֵּֽחָה:
and the diaphragm of the liver: Besides the liver, [meaning] that he took a little of the liver along with the diaphragm.   ואת יתרת הכבד: על הכבד (שמות כט יג) לבד הכבד, שהיה נוטל מעט מן הכבד עמה:
17And the bull, its hide, its flesh, and its waste, he burned with fire outside the camp, as the Lord had commanded Moses.   יזוְאֶת־הַפָּ֤ר וְאֶת־עֹרוֹ֙ וְאֶת־בְּשָׂר֣וֹ וְאֶת־פִּרְשׁ֔וֹ שָׂרַ֣ף בָּאֵ֔שׁ מִח֖וּץ לַמַּֽחֲנֶה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
18And he brought near the burnt offering ram, and Aaron and his sons leaned their hands [forcefully] upon the head of the ram.   יחוַיַּקְרֵ֕ב אֵ֖ת אֵ֣יל הָֽעֹלָ֑ה וַיִּסְמְכ֞וּ אַֽהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הָאָֽיִל:
19And he slaughtered [it], and Moses dashed the blood on the altar, around.   יטוַיִּשְׁחָ֑ט וַיִּזְרֹ֨ק משֶׁ֧ה אֶת־הַדָּ֛ם עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
20And he cut up the ram into its pieces, and Moses made the head, the pieces and the fat [go up in] smoke.   כוְאֶ֨ת־הָאַ֔יִל נִתַּ֖ח לִנְתָחָ֑יו וַיַּקְטֵ֤ר משֶׁה֙ אֶת־הָרֹ֔אשׁ וְאֶת־הַנְּתָחִ֖ים וְאֶת־הַפָּֽדֶר:
21But the innards and the legs, he washed in water, and Moses made the entire ram [go up in] smoke on the altar. It was a burnt offering [with] a pleasing fragrance, a fire offering to the Lord, as the Lord had commanded Moses.   כאוְאֶת־הַקֶּ֥רֶב וְאֶת־הַכְּרָעַ֖יִם רָחַ֣ץ בַּמָּ֑יִם וַיַּקְטֵר֩ משֶׁ֨ה אֶת־כָּל־הָאַ֜יִל הַמִּזְבֵּ֗חָה עֹלָ֨ה ה֤וּא לְרֵֽיחַ־נִיחֹ֨חַ֙ אִשֶּׁ֥ה הוּא֙ לַֽיהֹוָ֔ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:

Sixth Portion

Leviticus Chapter 8

22And he brought near the second ram, the ram of the investitures, and Aaron and his sons leaned their hands [forcefully] upon the ram's head.   כבוַיַּקְרֵב֙ אֶת־הָאַ֣יִל הַשֵּׁנִ֔י אֵ֖יל הַמִּלֻּאִ֑ים וַיִּסְמְכ֞וּ אַֽהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הָאָֽיִל:
the ram of the investitures: Heb. אֵיל הַמִּלֻּאִים. [This expression is equivalent to] אֵיל הַשְּׁלָמִים, “the completion ram” [i.e., the word מִלֻּאִים does not mean “inauguration,” but rather,] it denotes שְׁלָמִים, for these rams filled (מְמַלְּאִים) and completed (מַשְׁלִימִים) the [status of the] kohanim in their kehunah. — [see Torat Kohanim 8:184]   איל המלואים: איל השלמים, שמלואים לשון שלמים, שממלאים ומשלימים את הכהנים בכהונתם:
23And he slaughtered [it], and Moses took some of its blood, and placed it on the cartilage of Aaron's right ear, on the thumb of his right hand and on the big toe of his right foot.   כגוַיִּשְׁחָ֓ט | וַיִּקַּ֤ח משֶׁה֙ מִדָּמ֔וֹ וַיִּתֵּ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־אַֽהֲרֹ֖ן הַיְמָנִ֑ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִֽית:
24And he brought Aaron's sons forward, and Moses placed some of the blood on the cartilage of their right ears, on the thumbs of their right hands, and on the big toes of their right feet, and Moses dashed the blood on the altar, around.   כדוַיַּקְרֵ֞ב אֶת־בְּנֵ֣י אַֽהֲרֹ֗ן וַיִּתֵּ֨ן משֶׁ֤ה מִן־הַדָּם֙ עַל־תְּנ֤וּךְ אָזְנָם֙ הַיְמָנִ֔ית וְעַל־בֹּ֤הֶן יָדָם֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְלָ֖ם הַיְמָנִ֑ית וַיִּזְרֹ֨ק משֶׁ֧ה אֶת־הַדָּ֛ם עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
25And he took the fat, the tail, all the fat which was on the innards, the diaphragm of the liver, the two kidneys together with their fat and the right thigh.   כהוַיִּקַּ֞ח אֶת־הַחֵ֣לֶב וְאֶת־הָֽאַלְיָ֗ה וְאֶת־כָּל־הַחֵ֘לֶב֘ אֲשֶׁ֣ר עַל־הַקֶּ֒רֶב֒ וְאֵת֙ יֹתֶ֣רֶת הַכָּבֵ֔ד וְאֶת־שְׁתֵּ֥י הַכְּלָיֹ֖ת וְאֶת־חֶלְבְּהֶ֑ן וְאֵ֖ת שׁ֥וֹק הַיָּמִֽין:
26And out of the basket of unleavened bread that was before the Lord, he took one loaf of unleavened bread, and one loaf of oily bread, and one wafer, and he placed them on top of the fats and the right thigh.   כווּמִסַּ֨ל הַמַּצּ֜וֹת אֲשֶׁ֣ר | לִפְנֵ֣י יְהֹוָ֗ה לָ֠קַ֠ח חַלַּ֨ת מַצָּ֤ה אַחַת֙ וְחַלַּ֨ת לֶ֥חֶם שֶׁ֛מֶן אַחַ֖ת וְרָקִ֣יק אֶחָ֑ד וַיָּ֨שֶׂם֙ עַל־הַ֣חֲלָבִ֔ים וְעַ֖ל שׁ֥וֹק הַיָּמִֽין:
and one loaf of oily bread: This refers to the רְבוּכָה, the loaves made by scalding [the dough] with boiling water, [and are called “oily bread,”] because a large quantity of oil was used for it, equal to that used for the loaves and the wafers combined. Thus it is explained in [Tractate] Men. (78a; 89a).   וחלת לחם שמן: היא רבוכה, שהיה מרבה בה שמן כנגד החלות והרקיקין, כך מפורש במנחות (עח א):
27And then he placed it all on Aaron's palms and on his sons' palms, and he waved them as a waving before the Lord.   כזוַיִּתֵּ֣ן אֶת־הַכֹּ֔ל עַ֚ל כַּפֵּ֣י אַֽהֲרֹ֔ן וְעַ֖ל כַּפֵּ֣י בָנָ֑יו וַיָּ֧נֶף אֹתָ֛ם תְּנוּפָ֖ה לִפְנֵ֥י יְהֹוָֽה:
28And Moses took them from their hands and made them [go up in] smoke on the altar along with the burnt offering. They were investiture offerings, as a pleasing fragrance, a fire offering to the Lord.   כחוַיִּקַּ֨ח משֶׁ֤ה אֹתָם֙ מֵעַ֣ל כַּפֵּיהֶ֔ם וַיַּקְטֵ֥ר הַמִּזְבֵּ֖חָה עַל־הָֽעֹלָ֑ה מִלֻּאִ֥ים הֵם֙ לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֥ה ה֖וּא לַֽיהֹוָֽה:
[And Moses…] caused them to [go up in] smoke on the altar: Moses performed the service throughout all the seven days of investitures, [dressed] in a white robe. — [A.Z. 34a]   ויקטר המזבחה: משה שמש כל שבעת ימי המלואים בחלוק לבן:
along with the burnt-offering: after [he had burnt] the burnt-offering. With the exception of this one, we do not find anywhere [in Scripture], [a case of] a thigh of a peace-offering being offered up [on the altar].   על העלה: אחר העולה. ולא מצינו שוק של שלמים קרב בכל מקום חוץ מזה:
29And Moses took the breast and waved it as a waving before the Lord. It belonged to Moses as a portion from the ram of the investitures, as the Lord had commanded Moses.   כטוַיִּקַּ֤ח משֶׁה֙ אֶת־הֶ֣חָזֶ֔ה וַיְנִיפֵ֥הוּ תְנוּפָ֖ה לִפְנֵ֣י יְהֹוָ֑ה מֵאֵ֣יל הַמִּלֻּאִ֗ים לְמשֶׁ֤ה הָיָה֙ לְמָנָ֔ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:

Seventh Portion

Leviticus Chapter 8

30And Moses took some of the anointing oil and some of the blood that was on the altar, and he sprinkled it on Aaron and on his garments, and on his sons, and on his sons' garments, and he sanctified Aaron, his garments, his sons and his sons' garments with him.   לוַיִּקַּ֨ח משֶׁ֜ה מִשֶּׁ֣מֶן הַמִּשְׁחָ֗ה וּמִן־הַדָּם֘ אֲשֶׁ֣ר עַל־הַמִּזְבֵּ֒חַ֒ וַיַּ֤ז עַל־אַֽהֲרֹן֙ עַל־בְּגָדָ֔יו וְעַל־בָּנָ֛יו וְעַל־בִּגְדֵ֥י בָנָ֖יו אִתּ֑וֹ וַיְקַדֵּ֤שׁ אֶת־אַֽהֲרֹן֙ אֶת־בְּגָדָ֔יו וְאֶת־בָּנָ֛יו וְאֶת־בִּגְדֵ֥י בָנָ֖יו אִתּֽוֹ:
31And Moses said to Aaron and to his sons, "Cook the flesh at the entrance of the Tent of Meeting and eat it there, and the bread that is in the basket of the investiture offerings, as I have commanded, saying, 'Aaron and his sons shall eat it.'   לאוַיֹּ֨אמֶר משֶׁ֜ה אֶל־אַֽהֲרֹ֣ן וְאֶל־בָּנָ֗יו בַּשְּׁל֣וּ אֶת־הַבָּשָׂר֘ פֶּ֣תַח אֹ֣הֶל מוֹעֵד֒ וְשָׁם֙ תֹּֽאכְל֣וּ אֹת֔וֹ וְאֶ֨ת־הַלֶּ֔חֶם אֲשֶׁ֖ר בְּסַ֣ל הַמִּלֻּאִ֑ים כַּֽאֲשֶׁ֤ר צִוֵּ֨יתִי֙ לֵאמֹ֔ר אַֽהֲרֹ֥ן וּבָנָ֖יו יֹֽאכְלֻֽהוּ:
32And whatever is left over from the flesh and the bread, you shall burn in fire.   לבוְהַנּוֹתָ֥ר בַּבָּשָׂ֖ר וּבַלָּ֑חֶם בָּאֵ֖שׁ תִּשְׂרֹֽפוּ:
33And you shall not leave the entrance of the Tent of Meeting for seven days, until the day of the completion of your investiture days, he will inaugurate you for seven days.   לגוּמִפֶּ֩תַח֩ אֹ֨הֶל מוֹעֵ֜ד לֹ֤א תֵֽצְאוּ֙ שִׁבְעַ֣ת יָמִ֔ים עַ֚ד י֣וֹם מְלֹ֔את יְמֵ֖י מִלֻּֽאֵיכֶ֑ם כִּ֚י שִׁבְעַ֣ת יָמִ֔ים יְמַלֵּ֖א אֶת־יֶדְכֶֽם:
34As he did on this day, so the Lord has commanded to do, to effect atonement for you.   לדכַּֽאֲשֶׁ֥ר עָשָׂ֖ה בַּיּ֣וֹם הַזֶּ֑ה צִוָּ֧ה יְהֹוָ֛ה לַֽעֲשׂ֖ת לְכַפֵּ֥ר עֲלֵיכֶֽם:
so the Lord has commanded to do: on all the seven days [of investitures]. And our Rabbis expounded on the verse as follows: [The word] לַעִשׂת alludes to the procedure involving the “red cow”; (see Num. Chapter 19) [the word] לְכַפֵּר alludes to the service of Yom Kippur. And this comes to teach us that [just as there were seven days of the investitures, so too,] the Kohen Gadol [who performed the service on Yom Kippur,] was required to separate [from his home] seven days before Yom Kippur, and so was the kohen who performed the burning of the “red cow.”   צוה ה' לעשת: כל שבעת הימים. ורבותינו ז"ל דרשו לעשות - זה מעשה פרה. לכפר - זה מעשה יום הכפורים, וללמד שכהן גדול טעון פרישה קודם יום הכפורים שבעת ימים, וכן הכהן השורף את הפרה:
35And you shall stay day and night for seven days at the entrance to the Tent of Meeting. You shall observe the Lord's command, so that you will not die, for thus I was commanded.   להוּפֶ֩תַח֩ אֹ֨הֶל מוֹעֵ֜ד תֵּֽשְׁב֨וּ יוֹמָ֤ם וָלַ֨יְלָה֙ שִׁבְעַ֣ת יָמִ֔ים וּשְׁמַרְתֶּ֛ם אֶת־מִשְׁמֶ֥רֶת יְהֹוָ֖ה וְלֹ֣א תָמ֑וּתוּ כִּי־כֵ֖ן צֻוֵּֽיתִי:
So that you will not die: But if you do not do so, you incur the death penalty.   ולא תמותו: הא אם לא תעשו כן, הרי אתם חייבים מיתה:
36And Aaron and his sons did all the things that the Lord commanded through Moses.   לווַיַּ֥עַשׂ אַֽהֲרֹ֖ן וּבָנָ֑יו אֵ֚ת כָּל־הַדְּבָרִ֔ים אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה בְּיַד־משֶֽׁה:
And Aaron and his sons did [all the things]: To tell their praise, namely, that they did not deviate to the right or to the left.   ויעש אהרן ובניו: להגיד שבחן שלא הטו ימין ושמאל:

Maftir Portion

Leviticus Chapter 8

33And you shall not leave the entrance of the Tent of Meeting for seven days, until the day of the completion of your investiture days, he will inaugurate you for seven days.   לגוּמִפֶּ֩תַח֩ אֹ֨הֶל מוֹעֵ֜ד לֹ֤א תֵֽצְאוּ֙ שִׁבְעַ֣ת יָמִ֔ים עַ֚ד י֣וֹם מְלֹ֔את יְמֵ֖י מִלֻּֽאֵיכֶ֑ם כִּ֚י שִׁבְעַ֣ת יָמִ֔ים יְמַלֵּ֖א אֶת־יֶדְכֶֽם:
34As he did on this day, so the Lord has commanded to do, to effect atonement for you.   לדכַּֽאֲשֶׁ֥ר עָשָׂ֖ה בַּיּ֣וֹם הַזֶּ֑ה צִוָּ֧ה יְהֹוָ֛ה לַֽעֲשׂ֖ת לְכַפֵּ֥ר עֲלֵיכֶֽם:
so the Lord has commanded to do: on all the seven days [of investitures]. And our Rabbis expounded on the verse as follows: [The word] לַעִשׂת alludes to the procedure involving the “red cow”; (see Num. Chapter 19) [the word] לְכַפֵּר alludes to the service of Yom Kippur. And this comes to teach us that [just as there were seven days of the investitures, so too,] the Kohen Gadol [who performed the service on Yom Kippur,] was required to separate [from his home] seven days before Yom Kippur, and so was the kohen who performed the burning of the “red cow.”   צוה ה' לעשת: כל שבעת הימים. ורבותינו ז"ל דרשו לעשות - זה מעשה פרה. לכפר - זה מעשה יום הכפורים, וללמד שכהן גדול טעון פרישה קודם יום הכפורים שבעת ימים, וכן הכהן השורף את הפרה:
35And you shall stay day and night for seven days at the entrance to the Tent of Meeting. You shall observe the Lord's command, so that you will not die, for thus I was commanded.   להוּפֶ֩תַח֩ אֹ֨הֶל מוֹעֵ֜ד תֵּֽשְׁב֨וּ יוֹמָ֤ם וָלַ֨יְלָה֙ שִׁבְעַ֣ת יָמִ֔ים וּשְׁמַרְתֶּ֛ם אֶת־מִשְׁמֶ֥רֶת יְהֹוָ֖ה וְלֹ֣א תָמ֑וּתוּ כִּי־כֵ֖ן צֻוֵּֽיתִי:
So that you will not die: But if you do not do so, you incur the death penalty.   ולא תמותו: הא אם לא תעשו כן, הרי אתם חייבים מיתה:
36And Aaron and his sons did all the things that the Lord commanded through Moses.   לווַיַּ֥עַשׂ אַֽהֲרֹ֖ן וּבָנָ֑יו אֵ֚ת כָּל־הַדְּבָרִ֔ים אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה בְּיַד־משֶֽׁה:
And Aaron and his sons did [all the things]: To tell their praise, namely, that they did not deviate to the right or to the left.   ויעש אהרן ובניו: להגיד שבחן שלא הטו ימין ושמאל:

Haftarah

Jeremiah Chapter 7

21So says the Lord of Hosts, the God of Israel; Add your burnt offerings upon your sacrifices and eat flesh.   כאכֹּ֥ה אָמַ֛ר יְהֹוָ֥ה צְבָא֖וֹת אֱלֹהֵ֣י יִשְׂרָאֵ֑ל עֹלוֹתֵיכֶ֛ם סְפ֥וּ עַל־זִבְחֵיכֶ֖ם וְאִכְל֥וּ בָשָֽׂר:
your burnt offerings: that you offer up completelyit would be better for you to add them to your peace-offerings and sacrifice them as peace-offerings and eat the flesh, for they are not acceptable before Me. Why, then, should you lose them?  
22For neither did I speak with your forefathers nor did I command them on the day I brought them out of the land of Egypt, concerning a burnt offering or a sacrifice.   כבכִּ֠י לֹֽא־דִבַּ֚רְתִּי אֶת־אֲבֽוֹתֵיכֶם֙ וְלֹ֣א צִוִּיתִ֔ים בְּי֛וֹם הוֹצִיאִ֥י (כתיב הוֹצִיאִ֥) אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם עַל־דִּבְרֵ֥י עוֹלָ֖ה וָזָֽבַח:
on the day I brought them forth: The beginning of the condition was only (Exodus 19: 5): “If you hearken to My voice and keep My covenant, you shall be a peculiar treasure to Me.”  
23But this thing did I command them, saying: Obey Me so that I am your God and you are My people, and you walk in all the ways that I command you, so that it may be well with you.   כגכִּ֣י אִם־אֶת־הַדָּבָ֣ר הַ֠זֶּה צִוִּ֨יתִי אוֹתָ֚ם לֵאמֹר֙ שִׁמְע֣וּ בְקוֹלִ֔י וְהָיִ֚יתִי לָכֶם֙ לֵֽאלֹהִ֔ים וְאַתֶּ֖ם תִּֽהְיוּ־לִ֣י לְעָ֑ם וַֽהֲלַכְתֶּ֗ם בְּכָל־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר אֲצַוֶּ֣ה אֶתְכֶ֔ם לְמַ֖עַן יִיטַ֥ב לָכֶֽם:
24But they did not obey nor did they incline their ear, but walked according to [their] own counsels and in the view of their evil heart, and they went backwards and not forwards.   כדוְלֹ֚א שָֽׁמְעוּ֙ וְלֹֽא־הִטּ֣וּ אֶת־אָזְנָ֔ם וַיֵּֽלְכוּ֙ בְּמֹ֣עֵצ֔וֹת בִּשְׁרִר֖וּת לִבָּ֣ם הָרָ֑ע וַיִּֽהְי֥וּ לְאָח֖וֹר וְלֹ֥א לְפָנִֽים:
in the view: Heb. בשררות, in the view of their heart, an expression related to (Num. 24:17) “I see him אשורנו.”  
25Since the day that your fathers came forth out of the land of Egypt until this day, I sent you all My servants the prophets, sending them day [after day] with every fresh morn.   כהלְמִן־הַיּ֗וֹם אֲשֶׁ֨ר יָֽצְא֚וּ אֲבֽוֹתֵיכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם עַ֖ד הַיּ֣וֹם הַזֶּ֑ה וָֽאֶשְׁלַ֚ח אֲלֵיכֶם֙ אֶת־כָּל־עֲבָדַ֣י הַנְּבִיאִ֔ים י֖וֹם הַשְׁכֵּ֥ם וְשָׁלֹֽחַ:
sending them day [after day] every fresh morn: Every day sending them early.  
26Yet they hearkened not to Me nor did they incline their ear, but stiffened their necks; they did worse than their fathers.   כווְל֚וֹא שָֽׁמְעוּ֙ אֵלַ֔י וְלֹ֥א הִטּ֖וּ אֶת־אָזְנָ֑ם וַיַּקְשׁוּ֙ אֶת־עָרְפָּ֔ם הֵרֵ֖עוּ מֵֽאֲבוֹתָֽם:
27And when you will speak all of these words to them and they will not hearken to you, and you call to them and they will not answer you,   כזוְדִבַּרְתָּ֚ אֲלֵיהֶם֙ אֶת־כָּל־הַדְּבָרִ֣ים הָאֵ֔לֶּה וְלֹ֥א יִשְׁמְע֖וּ אֵלֶ֑יךָ וְקָרָ֥אתָ אֲלֵיהֶ֖ם וְלֹ֥א יַֽעֲנֽוּכָה:
28Then say to them: This is the nation that did not hear the voice of the Lord their God and has not received correction; out of their mouth faithfulness has disappeared, yea rooted out!   כחוְאָֽמַרְתָּ֣ אֲלֵיהֶ֗ם זֶ֚ה הַגּוֹי֙ אֲשֶׁ֣ר לוֹא־שָֽׁמְע֗וּ בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהָ֔יו וְלֹ֥א לָקְח֖וּ מוּסָ֑ר אָֽבְדָה֙ הָֽאֱמוּנָ֔ה וְנִכְרְתָ֖ה מִפִּיהֶֽם:

Jeremiah Chapter 9

22Thus says the Lord: Let not the wise man boast of his wisdom, nor the strong man boast of his strength, nor the rich man boast of his riches.   כבכֹּ֣ה | אָמַ֣ר יְהֹוָ֗ה אַל־יִתְהַלֵּ֚ל חָכָם֙ בְּחָכְמָת֔וֹ וְאַל־יִתְהַלֵּ֥ל הַגִּבּ֖וֹר בִּגְבֽוּרָת֑וֹ אַל־יִתְהַלֵּ֥ל עָשִׁ֖יר בְּעָשְׁרֽוֹ:
Let not the wise man boast: Do not boast, saying, “We are wise.” Behold, you have rejected My words, so what wisdom do you have? If you understand and know Me, then you can boast of your wisdom.  
23But let him that boasts exult in this, that he understands and knows me, for I am the Lord Who practices kindness, justice and righteousness on the earth; for in these things I delight, says the Lord.   כגכִּ֣י אִם־בְּזֹ֞את יִתְהַלֵּ֣ל הַמִּתְהַלֵּ֗ל הַשְׂכֵּל֘ וְיָדֹ֣עַ אוֹתִי֒ כִּי אֲנִ֣י יְהֹוָ֔ה עֹ֥שֶׂה חֶ֛סֶד מִשְׁפָּ֥ט וּצְדָקָ֖ה בָּאָ֑רֶץ כִּֽי־בְאֵ֥לֶּה חָפַ֖צְתִּי נְאֻם־יְהֹוָֽה:
that he understands: Heb. השכיל, like (Exod. 8:11) “making heavy (הכבד)” (Enteliant in O. F.).  
The text on this page contains sacred literature. Please do not deface or discard.
Select a portion:
 Email