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 מִנְחַת חוֹטֵא ] 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:
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].