Vayikra (Leviticus) Chapter 19

15You must commit no injustice in judgment. You must not be partial to a poor litigant; you must not show misplaced respect to a great litigant. You must judge your fellow with righteousness.   טו לֹא־תַֽעֲשׂ֥וּ עָ֨וֶל֙ בַּמִּשְׁפָּ֔ט לֹֽא־תִשָּׂ֣א פְנֵי־דָ֔ל וְלֹ֥א תֶהְדַּ֖ר פְּנֵ֣י גָד֑וֹל בְּצֶ֖דֶק תִּשְׁפֹּ֥ט עֲמִיתֶֽךָ:
לֹא־תַֽעֲשׂוּ עָוֶל בַּמִּשְׁפָּט - You must commit no injustice in judgment. This teaches us that a judge who perverts judgment is called unjust, hateful, loathsome, condemned to destruction, and an abomination, for an unjust person is called an abomination, as it says: כִּי תוֹעֲבַת ה׳ וְגוֹ׳ כֹּל עֹשֵׂה עָוֶל “For…whoever perpetrates injustice is an abomination to God, your God,” 1 and an abomination is called loathsome and condemned, as it says: וְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ וְהָיִיתָ חֵרֶם כָּמֹהוּ שַׁקֵּץ תְּשַׁקְּצֶנּוּ וגו׳ “Nor should you bring an object of disgust into your house, lest you become condemned to destruction like it. You must utterly loathe it ….” 2   לֹא־תַֽעֲשׂוּ עָוֶל בַּמִּשְׁפָּט.  מְלַמֵּד שֶׁהַדַּיָּן הַמְקַלְקֵּל אֶת הַדִּין קָרוּי עַוָּל, שָׂנוּי וּמְשֻׁקָּץ, חֵרֶם וְתוֹעֵבָה, שֶׁהָעָוֶל קָרוּי תּוֹעֵבָה, שֶׁנֶּאֱמַר כִּי תוֹעֲבַת ה' וְגוֹ' כֹּל עֹשֵׂה עָוֶל (דברים כ"ה), וְהַתּוֹעֵבָה קְרוּיָה חֵרֶם וְשֶׁקֶץ שֶׁנֶּאֱמַר וְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ וְהָיִיתָ חֵרֶם כָּמֹהוּ שַׁקֵּץ תְּשַׁקְּצֶנּוּ וְגוֹ' (שם ז'):
לֹא־תִשָּׂא פְנֵי־דָל - You must not be partial to a poor [litigant]. You must not say, “This person is poor and the wealthy one is required to support him in any case. I will therefore judge the case in his favor, and he will thus be supported respectably.”   לֹא־תִשָּׂא פְנֵי־דָל.  שֶׁלֹּא תֹאמַר עָנִי הוּא זֶה, וְהֶעָשִׁיר חַיָּב לְפַרְנְסוֹ, אֲזַכֶּנּוּ בַדִּין וְנִמְצָא מִתְפַּרְנֵס בִּנְקִיּוּת (ספרא):
וְלֹא תֶהְדַּר פְנֵי־גָדוֹל - You must not show respect to a great [litigant]. You must not say, “This person is wealthy or this person is of noble birth. How can I shame him and observe his shame? Such behavior is punishable!” It therefore says: “You must not show respect to a great litigant.”   וְלֹא תֶהְדַּר פְנֵי־גָדוֹל.  שֶׁלֹּא תֹאמַר עָשִׁיר הוּא זֶה, בֶּן גְּדוֹלִים הוּא זֶה, הֵיאַךְ אֲבַיְּשֶׁנּוּ וְאֶרְאֶה בְּבָשְׁתּוֹ? עֹנֶשׁ יֵשׁ בַּדָּבָר לְכָךְ נֶאֱמַר וְלֹא תֶהְדַּר פְּנֵי גָדוֹל:
בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶֽךָ - You must judge your fellow with righteousness. Understand this literally, as applying to a judge. Another explanation is that this is a general rule: When judging your fellow’s actions, incline toward his justification whenever possible.   בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶֽךָ.  כְּמַשְׁמָעוֹ; דָּבָר אַחֵר: הֱוֵי דָן אֶת חֲבֵרְךָ לְכַף זְכוּת (שבועות ל'):
16You must not go around as a gossipmonger among your people. You must not stand idly by when you see your fellow’s blood being shed; I am God.   טזלֹֽא־תֵלֵ֤ךְ רָכִיל֙ בְּעַמֶּ֔יךָ לֹ֥א תַֽעֲמֹ֖ד עַל־דַּ֣ם רֵעֶ֑ךָ אֲנִ֖י יְהוָֹֽה:
לֹֽא־תֵלֵךְ רָכִיל - You must not go around as a gossipmonger. 

I say that because all those who stir up strife and speak slander visit their friends’ houses to spy out what bad things they can see or what bad things they can hear there to relate in the street, they are called הוֹלְכֵי רָכִיל, i.e., הוֹלְכֵי רְגִילָה “people who go about spying”; “espiement” in Old French. A proof to my statement is that we do not find the term רְכִילוּת anywhere not expressed by the verb הֲלִיכָה “going,” e.g., לֹא תֵלֵךְ רָכִיל (here), הֹלְכֵי רָכִיל נְחֹשֶׁת וּבַרְזֶל “Those who go around gossipmongering are like copper and iron,” 3 whereas other synonyms for slander are not expressed by הֲלִיכָה “going,” e.g., מְלָשְׁנִי בַסֵּתֶר רֵעֵהוּ “one who slanders his friend in secret,” 4 לָשׁוֹן רְמִיָּה “a cunning tongue,” 5 לָשׁוֹן מְדַבֶּרֶת גְּדֹלוֹת “a tongue that speaks arrogantly.” 6

Therefore, I say that the term רָכִיל means “one who goes around spying (מְרַגֵּל),” for a כ may be interchanged with a ג, for all letters that originate in the same place of speech are interchangeable: ב with פ and ו, ג with כ and ק, נ with ל and ר, and ז with צ. Similarly, we find the verb רגל used in the sense of רכל: וַיְרַגֵּל בְּעַבְדְּךָ, 7 which means: “he spied out cunningly, speaking badly of me”; and also: לֹא רָגַל עַל לְשֹׁנוֹ “he did not slander with his tongue.” 8 Similarly, רוֹכֵל “a peddler” is one who goes around and scouts out (מְרַגֵּל) all kinds of merchandise; and similarly, one who sells fragrances for women to adorn themselves, because he constantly goes around from town to town, is called רוֹכֵל “peddler,” related to רוֹגֵל.

Onkelos translates it as לָא תֵיכוּל קֻרְצִין, as in וַאֲכַלוּ קַרְצֵיהוֹן דִּי יְהוּדָיֵא “and they slandered the Jews”; 9 and אֲכַל בֵּהּ קֻרְצָא בֵּי מַלְכָּא “he slandered him in the king’s palace.” 10 It seems to me that it was the custom of the slanderer to eat some snack in the house of the one who accepted his slanderous words, which acted as a final endorsement that his words were approved and confirmed their truth. That snack is called eating of קֻרְצִין, derived from קֹרֵץ בְּעֵינָיו, “He winks with his eyes,” 11 for the way of all gossipmongers is to wink with their eyes and otherwise hint about their words of gossip, so that others hearing it not understand their intimations.

  לֹֽא־תֵלֵךְ רָכִיל.  אֲנִי אוֹמֵר עַל שֵׁם שֶׁכָּל מְשַׁלְּחֵי מְדָנִים וּמְסַפְּרֵי לָשׁוֹן הָרַע הוֹלְכִים בְּבָתֵּי רֵעֵיהֶם לְרַגֵּל מַה יִּרְאוּ רָע, אוֹ מַה יִּשְׁמְעוּ רָע, לְסַפֵּר בַּשּׁוּק, נִקְרָאִים הוֹלְכֵי רָכִיל — הוֹלְכֵי רְגִילָה, אשפיי"מנט בְּלַעַז. וּרְאָיָה לִדְבָרַי, שֶׁלֹּא מָצִינוּ רְכִילוּת שֶׁאֵין כָּתוּב בִּלְשׁוֹן הֲלִיכָה, לֹא תֵלֵךְ רָכִיל, הֹלְכֵי רָכִיל נְחֹשֶׁת וּבַרְזֶל (ירמיהו ו'), וּשְׁאָר לָשׁוֹן הָרַע אֵין כָּתוּב בּוֹ הֲלִיכָה, מְלָשְׁנִי בַסֵּתֶר רֵעֵהוּ (תהילים ק"א), לָשׁוֹן רְמִיָּה (שם ק"כ), לָשׁוֹן מְדַבֶּרֶת גְּדֹלוֹת (שם י"ב); לְכָךְ אֲנִי אוֹמֵר שֶׁהַלָּשׁוֹן הוֹלֵךְ וּמְרַגֵּל, שֶׁהַכַּ"ף נֶחֱלֶפֶת בְּגִימֶ"ל, שֶׁכָּל הָאוֹתִיּוֹת שֶׁמּוֹצָאֵיהֶם מִמָּקוֹם אֶחָד מִתְחַלְּפוֹת זוֹ בָזוֹ, בֵּי"ת בְּפֵ"א וְגִימֶ"ל בְּכַ"ף וְקוֹ"ף, וְנוּ"ן בְּלָמֶ"ד, וְזַיִ"ן בְּצָדִ"י, וְכֵן וַיְרַגֵּל בְּעַבְדְּךָ (שמואל ב י"ט) — רִגֵּל בְּמִרְמָה לֵאמֹר עָלַי רָעָה, וְכֵן לֹא רָגַל עַל לְשֹׁנוֹ (תהילים ט"ו), וְכֵן רוֹכֵל — הַסּוֹחֵר וּמְרַגֵּל אַחַר כָּל סְחוֹרָה, וְכֵן הַמּוֹכֵר בְּשָׂמִים לְהִתְקַשֵּׁט בָּהֶם הַנָּשִׁים, עַל שֵׁם שֶׁמְּחַזֵּר תָּמִיד בָּעֲיָרוֹת, נִקְרָא רוֹכֵל לְשׁוֹן רוֹגֵל; לָא תֵיכוּל קוּרְצִין כְּמוֹ וַאֲכַלוּ קַרְצֵיהוֹן דִּי יְהוּדָיֵא (דניאל ב׳:כ״ה), אָכַל בֵּיהּ קוּרְצָא בֵּי מַלְכָּא (ברבות נ"ח); נִרְאֶה בְעֵינַי שֶׁהָיָה מִשְׁפָּטָם לֶאֱכֹל בְּבֵית הַמְקַבֵּל דִּבְרֵיהֶם שׁוּם הַלְעָטָה, וְהוּא גְמַר חִזּוּק שֶׁדְּבָרָיו מְקֻיָּמִים וְיַעֲמִידֵם עַל הָאֱמֶת, וְאוֹתָהּ הַלְעָטָה נִקְרֵאת אֲכִילַת קוּרְצִין, לְשׁוֹן קוֹרֵץ בְּעֵינָיו (משלי ו'), שֶׁכֵּן דֶּרֶךְ כָּל הוֹלְכֵי רָכִיל לִקְרֹץ בְּעֵינֵיהֶם וְלִרְמֹז דִּבְרֵי רְכִילוּתָן, שֶׁלֹּא יָבִינוּ שְׁאָר הַשּׁוֹמְעִים:
לֹֽא־תַֽעֲמֹד עַל־דַּם רֵעֶךָ - You must not stand (lit.) by the blood of your fellow - i.e., to see him dying when it is clear that you can rescue him, even if this entails a possible danger to your own life from another source, such as someone drowning in a river with a beast or bandits simultaneously attacking him.   לֹֽא־תַֽעֲמֹד עַל־דַּם רֵעֶךָ.  לִרְאוֹת בְּמִיתָתוֹ וְאַתָּה יָכוֹל לְהַצִּילוֹ, כְּגוֹן טוֹבֵעַ בַּנָּהָר וְחַיָּה אוֹ לִיסְטִים בָּאִים עָלָיו (סנהדרין ע"ג):
אֲנִי ה' - I am God - who can be relied upon to pay reward for these deeds, and who can be relied upon to exact punishment if you transgress them.   אֲנִי ה'.  נֶאֱמָן לְשַׁלֵּם שָׂכָר, וְנֶאֱמָן לִפָּרַע:
17You must not hate your brother in your heart. You must indeed rebuke your fellow, but you must not commit the sin of embarrassing someone in public on his account.   יזלֹֽא־תִשְׂנָ֥א אֶת־אָחִ֖יךָ בִּלְבָבֶ֑ךָ הוֹכֵ֤חַ תּוֹכִ֨יחַ֙ אֶת־עֲמִיתֶ֔ךָ וְלֹֽא־תִשָּׂ֥א עָלָ֖יו חֵֽטְא:
וְלֹֽא־תִשָּׂא עָלָיו חֵֽטְא - (lit.) But you must not bear a sin on his account - i.e., do not embarrass him in public.   וְלֹֽא־תִשָּׂא עָלָיו חֵֽטְא.  לֹא תַלְבִּין אֶת פָּנָיו בָּרַבִּים (עי' ספרא):
18You must neither take revenge on nor bear a grudge against the members of your people. You must love your fellow as yourself; I am God.   יחלֹֽא־תִקֹּ֤ם וְלֹֽא־תִטֹּר֙ אֶת־בְּנֵ֣י עַמֶּ֔ךָ וְאָֽהַבְתָּ֥ לְרֵֽעֲךָ֖ כָּמ֑וֹךָ אֲנִ֖י יְהוָֹֽה:
לֹֽא־תִקֹּם - You must neither take revenge. For example, he asked his friend, “Loan me your sickle,” and he replied, “No!” The next day his friend asked him, “Loan me your hatchet,” and he replied, “I will not loan it to you, just as you did not loan it to me” – this is taking revenge. And what is bearing a grudge? If a person asks his friend, “Loan me your hatchet,” and he replied, “No.” The next day, his friend asked him, “Loan me your sickle,” and he replied, “Here you are, and I am not like you who did not lend to me” – this is bearing a grudge, for he keeps hate in his heart, even though he does not take revenge.   לֹֽא־תִקֹּם.  אָמַר לוֹ הַשְׁאִילֵנִי מַגָּלְךָ, אָמַר לוֹ לָאו, לְמָחָר אָמַר לוֹ הַשְׁאִילֵנִי קַרְדֻּמְּךָ, אָמַר לוֹ אֵינִי מַשְׁאִילְךָ כְּדֶרֶךְ שֶׁלֹּא הִשְׁאַלְתַּנִי, זוֹ הִיא נְקִימָה; וְאֵיזוֹ הִיא נְטִירָה? אָמַר לוֹ הַשְׁאִילֵנִי אֶת קַרְדֻּמְּךָ, אָמַר לוֹ לָאו, לְמָחָר אָמַר לוֹ הַשְׁאִילֵנִי מַגָּלְךָ, אָמַר לוֹ הֵא לְךָ, אֵינִי כְמוֹתְךָ שֶׁלֹּא הִשְׁאַלְתַּנִי, זוֹ הִיא נְטִירָה, שֶׁנּוֹטֵר הָאֵיבָה בְּלִבּוֹ, אַף עַל פִּי שֶׁאֵינוֹ נוֹקֵם (ספרא; יומא כ"ג):
וְאָֽהַבְתָּ לְרֵֽעֲךָ כָּמוֹךָ - You must love your fellow as yourself. Rabbi Akiva said: “This is a far-reaching principle of the Torah,” i.e., the underlying source of many commandments relating to dealings between fellow Jews.   וְאָֽהַבְתָּ לְרֵֽעֲךָ כָּמוֹךָ.  אָמַר רַבִּי עֲקִיבָא זֶה כְּלָל גָּדוֹל בַּתּוֹרָה (ספרא):
19You must observe My rules: You must not crossbreed your animals. You must not sow your field with a mixture of species. You must not wear a garment made out of a mixture of wool and linen that has been pressed, woven, or twisted together.   יטאֶת־חֻקֹּתַי֘ תִּשְׁמֹ֒רוּ֒ בְּהֶמְתְּךָ֙ לֹֽא־תַרְבִּ֣יעַ כִּלְאַ֔יִם שָֽׂדְךָ֖ לֹֽא־תִזְרַ֣ע כִּלְאָ֑יִם וּבֶ֤גֶד כִּלְאַ֨יִם֙ שַֽׁעַטְנֵ֔ז לֹ֥א יַֽעֲלֶ֖ה עָלֶֽיךָ:
אֶת־חֻקֹּתַי תִּשְׁמֹרוּ - You must observe My rules - and they are the following: “You must not crossbreed your animals….” These rules are the King’s decree, for which no reason is given.   אֶת־חֻקֹּתַי תִּשְׁמֹרוּ.  וְאֵלּוּ הֵן: בְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם וְגוֹ'; חֻקִּים — אֵלּוּ גְזֵרַת מֶלֶךְ שֶׁאֵין טַעַם לַדָּבָר:
וּבֶגֶד כִּלְאַיִם - A garment made of a mixture. Why is this stated? Since it says elsewhere: לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו (lit.) “You must not wear a mixture of wool and linen together,” 12 I might have thought that one may not wear even wool fleece with non-woven flax fibers. Scripture therefore states here: בֶּגֶד “a garment.” From where do I know to include even felt material that is not woven like a garment? From the fact that Scripture states: שַׁעַטְנֵז – an acronym meaning a material that is pressed (שׁוּעַ), woven (טָווּי), or twisted (נוּז) together. I say that נוּז is a term denoting something that has been rolled and twined together to become joined; “mistre” in Old French. It is a term similar to: חַזְיָן לְנַזְיֵי דְּאִית בְּהוֹן “They are fit for the beaten seeds among them,” 13 where we explain the word נַזְיֵי as meaning beaten by being trampled underfoot together; “flestre” in Old French. Menachem ben Saruk explains the term שַׁעַטְנֵז as a combination of a mixture of wool and linen.   וּבֶגֶד כִּלְאַיִם.  לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר "לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו" (דברים כ"ב), יָכוֹל לֹא יִלְבַּשׁ גִּזֵּי צֶמֶר וַאֲנִיצֵי פִשְׁתָּן, תַּלְמוּד לוֹמָר "בֶּגֶד", מִנַּיִן לְרַבּוֹת הַלְּבָדִים? תַּלְמוּד לוֹמָר "שַׁעַטְנֵז" — דָּבָר שֶׁהוּא שׁוּעַ טָווּי וְנוּז. וְאוֹמֵר אֲנִי נוּז לְשׁוֹן דָּבָר הַנִּמְלָל וְשָׁזוּר זֶה עִם זֶה לְחַבְּרוֹ, טישט"יר בְּלַעַז, כְּמוֹ "חַזְיָין לִנְזָאֵי דְאִית בְּהוֹן" (מועד קטן י"ב), שֶׁאָנוּ מְפָרְשִׁין לְשׁוֹן כִּמּוּשׁ, פליש"טרא, וּלְשׁוֹן שַׁעַטְנֵז פֵּרֵשׁ מְנַחֵם מַחְבֶּרֶת צֶמֶר וּפִשְׁתִּים:
20If a man conducts carnal relations with a woman, and she is a non-Jewish bondwoman who has been designated for a Jewish bondman, and she has not yet been fully redeemed, nor has freedom been granted her, there must be an investigation. If she is not fully free, they must not be put to death, because she had not been completely freed.   כוְאִ֠ישׁ כִּֽי־יִשְׁכַּ֨ב אֶת־אִשָּׁ֜ה שִׁכְבַת־זֶ֗רַע וְהִ֤וא שִׁפְחָה֙ נֶֽחֱרֶ֣פֶת לְאִ֔ישׁ וְהָפְדֵּה֙ לֹ֣א נִפְדָּ֔תָה א֥וֹ חֻפְשָׁ֖ה לֹ֣א נִתַּן־לָ֑הּ בִּקֹּ֧רֶת תִּֽהְיֶ֛ה לֹ֥א יֽוּמְת֖וּ כִּי־לֹ֥א חֻפָּֽשָׁה:
נֶֽחֱרֶפֶת לְאִישׁ - means intended and designated for another man. I do not know of a similar word in Scripture. The verse is speaking of a Canaanite bondwoman who is partially still a bondwoman and partially a free woman, who is betrothed to a Hebrew bondman, who is permitted to marry his master’s Canaanite bondwoman.   נֶֽחֱרֶפֶת לְאִישׁ.  מְיֻעֶדֶת וּמְיֻחֶדֶת לְאִישׁ, וְאֵינִי יוֹדֵעַ לוֹ דִמְיוֹן בַּמִּקְרָא; וּבְשִׁפְחָה כְנַעֲנִית חֶצְיָהּ שִׁפְחָה וְחֶצְיָהּ בַּת חֹרִין הַמְאֹרֶסֶת לְעֶבֶד עִבְרִי שֶׁמֻּתָּר בְּשִׁפְחָה הַכָּתוּב מְדַבֵּר:
וְהָפְדֵּה לֹא נִפְדָּתָה - means she was partially redeemed but not fully redeemed, and “redemption” stated without further qualification refers to monetary redemption.   וְהָפְדֵּה לֹא נִפְדָּתָה.  פְּדוּיָה וְאֵינָהּ פְּדוּיָה, וּסְתָם פִּדְיוֹן בְּכֶסֶף:
אוֹ חֻפְשָׁה - Nor [has] freedom [been granted her] - by means of a document of release.   אוֹ חֻפְשָׁה.  בִּשְׁטָר (ספרא):
בִּקֹּרֶת תִּֽהְיֶה - (lit.) She must be under investigation - this implies that she receives lashes but he does not, i.e., the court must analyze the matter in order to determine that she has not incurred the death penalty – the punishment for adultery – “because she had not been freed” fully, and thus her prior betrothal was not a full betrothal. Our rabbis 14 learned from here that one who receives lashes is subject to a “reading,” for the judges administering the lashes recite over the one being lashed the verses: “If you do not safeguard God’s commandments by studying how to fulfill…God will intensify your plagues (lit., “blows”)….” 15   בִּקֹּרֶת תִּֽהְיֶה.  הִיא לוֹקָה וְלֹא הוּא, יֵשׁ עַל בֵּית דִּין לְבַקֵּר אֶת הַדָּבָר שֶׁלֹּא לְחַיְּבָהּ מִיתָה כי לא חפשה וְאֵין קִדּוּשֶׁיהָ קִדּוּשִׁין גְּמוּרִין: וְרַבּוֹתֵינוּ לָמְדוּ מִכָּאן (כריתות יא, א), שֶׁמִּי שֶׁהוּא בְמַלְקוּת תְּהֵא בִקְרִיאָה — שֶׁהַדַּיָּנִים הַמַּלְקִין קוֹרִין עַל הַלּוֹקֶה "אִם לֹא תִשְׁמֹר לַעֲשׂוֹת וְגוֹ' וְהִפְלָא ה' אֶת מַכֹּתְךָ וְגוֹ'" (דברים כ"ח):
כִּֽי־לֹא חֻפְשָׁה - Because she had not been freed. He therefore does not incur the death penalty on her account, since her prior betrothal was not a full betrothal. From this we may infer that if she had been fully freed, her betrothal to another man would have been a proper betrothal, and they would incur the death penalty.   כִּֽי־לֹא חֻפְשָׁה.  לְפִיכָךְ אֵין חַיָּב עָלֶיהָ מִיתָה, שֶׁאֵין קִדּוּשֶׁיהָ קִדּוּשִׁין, הָא אִם חֻפְּשָׁה קִדּוּשֶׁיהָ קִדּוּשִׁין וְחַיָּב מִיתָה (ספרא):
21The paramour must bring his guilt-offering to God, i.e., into the Courtyard outside the entrance to the Tent of Meeting—a ram as a guilt-offering.   כאוְהֵבִ֤יא אֶת־אֲשָׁמוֹ֙ לַֽיהֹוָ֔ה אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד אֵ֖יל אָשָֽׁם:
22The priest must effect atonement for him before God—by means of the guilt-offering ram—for the sin that he committed, and he will be forgiven for the sin that he committed.   כבוְכִפֶּר֩ עָלָ֨יו הַכֹּהֵ֜ן בְּאֵ֤יל הָֽאָשָׁם֙ לִפְנֵ֣י יְהֹוָ֔ה עַל־חַטָּאת֖וֹ אֲשֶׁ֣ר חָטָ֑א וְנִסְלַ֣ח ל֔וֹ מֵֽחַטָּאת֖וֹ אֲשֶׁ֥ר חָטָֽא:
וְנִסְלַח לוֹ מֵֽחַטָּאתוֹ אֲשֶׁר חָטָא - And he will be forgiven for the sin that he committed. This phrase is added to include the law that one who sinned intentionally also brings this sacrifice, just like one who sinned unintentionally.   וְנִסְלַח לוֹ מֵֽחַטָּאתוֹ אֲשֶׁר חָטָא.  לְרַבּוֹת אֶת הַמֵּזִיד כַּשּׁוֹגֵג (ספרא):