| 27If a person—one of the people of the land—unintentionally commits a sin, by his transgressing any of the passive commandments of God, incurring guilt, |
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כזוְאִם־נֶ֧פֶשׁ אַחַ֛ת תֶּֽחֱטָ֥א בִשְׁגָגָ֖ה מֵעַ֣ם הָאָ֑רֶץ בַּֽ֠עֲשׂתָ֠הּ אַחַ֨ת מִמִּצְוֹ֧ת יְהֹוָ֛ה אֲשֶׁ֥ר לֹא־תֵֽעָשֶׂ֖ינָה וְאָשֵֽׁם: |
| 28if his sin that he committed is made known to him, he must bring his sacrifice, an unblemished female goat, for his sin that he committed. |
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כחא֚וֹ הוֹדַ֣ע אֵלָ֔יו חַטָּאת֖וֹ אֲשֶׁ֣ר חָטָ֑א וְהֵבִ֨יא קָרְבָּנ֜וֹ שְׂעִירַ֤ת עִזִּים֙ תְּמִימָ֣ה נְקֵבָ֔ה עַל־חַטָּאת֖וֹ אֲשֶׁ֥ר חָטָֽא: |
| 29He must lean his hand on the sin-offering’s head and slaughter the sin-offering in the place where the ascent-offering is slaughtered. |
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כטוְסָמַךְ֙ אֶת־יָד֔וֹ עַ֖ל רֹ֣אשׁ הַֽחַטָּ֑את וְשָׁחַט֙ אֶת־הַ֣חַטָּ֔את בִּמְק֖וֹם הָֽעֹלָֽה: |
| 30The priest must take some of the blood with his finger and place it on the protrusions of the Altar used for ascent-offerings. He must pour all of its remaining blood onto the base of the Altar. |
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לוְלָקַ֨ח הַכֹּהֵ֤ן מִדָּמָהּ֙ בְּאֶצְבָּע֔וֹ וְנָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָֽעֹלָ֑ה וְאֶת־כָּל־דָּמָ֣הּ יִשְׁפֹּ֔ךְ אֶל־יְס֖וֹד הַמִּזְבֵּֽחַ: |
| 31He must remove all of its fat, just as the fat would be removed from the peace-promoting feast-offering. The priest must burn it up on the Altar with the intention that it be pleasing to God. Thus the priest makes atonement for him so that he may be forgiven. |
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לאוְאֶת־כָּל־חֶלְבָּ֣הּ יָסִ֗יר כַּֽאֲשֶׁ֨ר הוּסַ֣ר חֵ֘לֶב֘ מֵעַ֣ל זֶ֣בַח הַשְּׁלָמִים֒ וְהִקְטִ֤יר הַכֹּהֵן֙ הַמִּזְבֵּ֔חָה לְרֵ֥יחַ נִיחֹ֖חַ לַֽיהֹוָ֑ה וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן וְנִסְלַ֥ח לֽוֹ: |
| כַּֽאֲשֶׁר הוּסַר חֵלֶב מֵעַל זֶבַח הַשְּׁלָמִים - Just as the fat would be removed from the peace-promoting feast-offering - i.e., like the designated parts of a goat that are stated regarding peace-offerings. |
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כַּֽאֲשֶׁר הוּסַר חֵלֶב מֵעַל זֶבַח הַשְּׁלָמִים.
כְּאֵמוּרֵי עֵז הָאֲמוּרִים בַּשְּׁלָמִים:
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| 32If he brings a sheep for his sin-offering, he must bring an unblemished female. |
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לבוְאִם־כֶּ֛בֶשׂ יָבִ֥יא קָרְבָּנ֖וֹ לְחַטָּ֑את נְקֵבָ֥ה תְמִימָ֖ה יְבִיאֶֽנָּה: |
| 33He must lean his hand upon the sin-offering’s head and slaughter it as a sin-offering in the place where he slaughters the ascent-offering. |
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לגוְסָמַךְ֙ אֶת־יָד֔וֹ עַ֖ל רֹ֣אשׁ הַֽחַטָּ֑את וְשָׁחַ֤ט אֹתָהּ֙ לְחַטָּ֔את בִּמְק֕וֹם אֲשֶׁ֥ר יִשְׁחַ֖ט אֶת־הָֽעֹלָֽה: |
| וְשָׁחַט אֹתָהּ לְחַטָּאת - And slaughter it as a sin-offering - i.e., its slaughter must be performed with intent that it be a sin-offering. |
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וְשָׁחַט אֹתָהּ לְחַטָּאת.
שֶׁתְּהֵא שְׁחִיטָתָהּ לְשֵׁם חַטָּאת (זבחים ז'):
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| 34The priest must take some of the blood of the sin-offering with his finger, and place it on the protrusions of the Altar used for ascent-offerings. He must pour all of its remaining blood onto the base of the Altar. |
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לדוְלָקַ֨ח הַכֹּהֵ֜ן מִדַּ֤ם הַֽחַטָּאת֙ בְּאֶצְבָּע֔וֹ וְנָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָֽעֹלָ֑ה וְאֶת־כָּל־דָּמָ֣הּ יִשְׁפֹּ֔ךְ אֶל־יְס֖וֹד הַמִּזְבֵּֽחַ: |
| 35He must remove all its fat, just as the sheep’s fat is removed from the peace-promoting feast-offering. The priest must burn them up on the Altar, upon the fires on which to burn up the sacrifices offered up to God. Thus the priest makes atonement for him for his sin that he committed, so that he may be forgiven. |
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להוְאֶת־כָּל־חֶלְבָּ֣הּ יָסִ֗יר כַּֽאֲשֶׁ֨ר יוּסַ֣ר חֵ֣לֶב הַכֶּ֘שֶׂב֘ מִזֶּ֣בַח הַשְּׁלָמִים֒ וְהִקְטִ֨יר הַכֹּהֵ֤ן אֹתָם֙ הַמִּזְבֵּ֔חָה עַ֖ל אִשֵּׁ֣י יְהֹוָ֑ה וְכִפֶּ֨ר עָלָ֧יו הַכֹּהֵ֛ן עַל־חַטָּאת֥וֹ אֲשֶׁר־חָטָ֖א וְנִסְלַ֥ח לֽוֹ: |
| כַּֽאֲשֶׁר יוּסַר חֵלֶב הַכֶּשֶׂב - Just as the sheep’s fat is removed - for its designated parts include the tail in addition to the parts removed from a goat, so, too, the sin-offering, when brought as a sheep, requires the tail to be offered with the other designated parts. |
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כַּֽאֲשֶׁר יוּסַר חֵלֶב הַכֶּשֶׂב.
שֶׁנִּתְרַבּוּ אֵמוּרָיו בָּאַלְיָה, אַף חַטָּאת כְּשֶׁהִיא בָּאָה כִּבְשָׂה טְעוּנָה אַלְיָה עִם הָאֵמוּרִין:
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| עַל אִשֵּׁי ה' - means: upon the fires made for God; “foayles” in Old French (“pyres”). |
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עַל אִשֵּׁי ה'.
עַל מְדוּרוֹת הָאֵשׁ הָעֲשׂוּיוֹת לַשֵּׁם, פוא"ייליש בְּלַעַז:
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| 1If a person sins by having heard a curse—being a witness by virtue of having seen or having known what happened—if he does not testify, he will bear the consequences of his transgression. |
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אוְנֶ֣פֶשׁ כִּי־תֶֽחֱטָ֗א וְשָֽׁמְעָה֙ ק֣וֹל אָלָ֔ה וְה֣וּא עֵ֔ד א֥וֹ רָאָ֖ה א֣וֹ יָדָ֑ע אִם־ל֥וֹא יַגִּ֖יד וְנָשָׂ֥א עֲוֹנֽוֹ: |
| וְשָֽׁמְעָה קוֹל אָלָה - By having heard a curse - regarding the matter where he is a witness, i.e., that one of the litigants made him take an oath that if he knows testimony, he will testify for him. |
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וְשָֽׁמְעָה קוֹל אָלָה.
בְּדָבָר שֶׁהוּא עֵד בּוֹ — שֶׁהִשְׁבִּיעוּהוּ שְׁבוּעָה, שֶׁאִם יוֹדֵעַ לוֹ בְּעֵדוּת, שֶׁיָּעִיד לוֹ (ספרא):
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| 2Or, if a person touches the carcass of any spiritually defiled animal, whether it be the carcass of a spiritually defiled wild animal, the carcass of a spiritually defiled domestic animal, or the carcass of a spiritually defiled crawling animal, but he did not know that he was defiled and ate consecrated food or entered the precincts of the Tabernacle, he incurs guilt. |
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בא֣וֹ נֶ֗פֶשׁ אֲשֶׁ֣ר תִּגַּע֘ בְּכָל־דָּבָ֣ר טָמֵא֒ אוֹ֩ בְנִבְלַ֨ת חַיָּ֜ה טְמֵאָ֗ה א֚וֹ בְּנִבְלַת֙ בְּהֵמָ֣ה טְמֵאָ֔ה א֕וֹ בְּנִבְלַ֖ת שֶׁ֣רֶץ טָמֵ֑א וְנֶעְלַ֣ם מִמֶּ֔נּוּ וְה֥וּא טָמֵ֖א וְאָשֵֽׁם: |
| אוֹ נֶפֶשׁ אֲשֶׁר תִּגַּע וגו' - Or, if a person touches…. and after this ritual defilement he eats sacrificial food or enters the Sanctuary, which if done intentionally is punishable by excision. So it is expounded in Tractate Shevuot. |
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אוֹ נֶפֶשׁ אֲשֶׁר תִּגַּע וגו'.
וּלְאַחַר הַטֻּמְאָה הַזּוֹ יֹאכַל קָדָשִׁים אוֹ יִכָּנֵס לַמִּקְדָּשׁ, שֶׁהוּא דָּבָר שֶׁזְּדוֹנוֹ כָּרֵת; בְּמַסֶּכֶת שְׁבוּעוֹת (דף י"ד) נִדְרַשׁ כֵּן:
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| וְנֶעְלַם מִמֶּנּוּ - But he did not know - the fact that he was ritually defiled. |
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וְנֶעְלַם מִמֶּנּוּ.
הַטֻּמְאָה:
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| וְאָשֵֽׁם - He incurs guilt - by eating sacrificial food or by entering the Sanctuary. |
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וְאָשֵֽׁם.
בַּאֲכִילַת קֹדֶשׁ אוֹ בְּבִיאַת מִקְדָּשׁ:
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| 3Or, if someone touches a corpse (the basic form of ritual defilement imparted by a human) or some other form of ritual defilement that defiles him, through which he becomes ritually defiled, and he did not know this and ate consecrated food or entered the Tabernacle precincts, and he realizes, he incurs guilt. |
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גא֣וֹ כִ֤י יִגַּע֙ בְּטֻמְאַ֣ת אָדָ֔ם לְכֹל֙ טֻמְאָת֔וֹ אֲשֶׁ֥ר יִטְמָ֖א בָּ֑הּ וְנֶעְלַ֣ם מִמֶּ֔נּוּ וְה֥וּא יָדַ֖ע וְאָשֵֽׁם: |
| בְּטֻמְאַת אָדָם - Ritual defilement imparted by a human. This refers to ritual defilement by a corpse. |
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בְּטֻמְאַת אָדָם.
זוֹ טֻמְאַת מֵת:
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| לְכֹל טֻמְאָתוֹ - (lit.) Any defilement. These words are added to include the ritual defilement incurred by touching a man or woman with an abnormal discharge. |
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לְכֹל טֻמְאָתוֹ.
לְרַבּוֹת טֻמְאַת מַגַּע זָבִין וְזָבוֹת:
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| אֲשֶׁר יִטְמָא - That defiles him. These words are added to include the case of one who touches a man who had marital relations with a woman during her menstrual separation. |
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אֲשֶׁר יִטְמָא.
לְרַבּוֹת הַנּוֹגֵעַ בְּבוֹעֵל נִדָּה:
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| בָּהּ - (lit.) [That he is defiled] thereby. This word is added to include the ritual defilement incurred by swallowing the carcass of a kosher species of fowl that was not killed by ritual slaughter. |
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בָּהּ.
לְרַבּוֹת בּוֹלֵעַ נִבְלַת עוֹף טָהוֹר (ספרא):
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| וְנֶעְלַם - (lit.) And it was concealed - this means that he then became unaware, i.e., he forgot about his ritual defilement. |
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וְנֶעְלַם.
וְלֹא יָדַע שֶׁשָּׁכַח הַטֻּמְאָה,
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| וְאָשֵֽׁם - He incurs guilt - by eating sacrificial food or by entering the Sanctuary in his state of ritual defilement. |
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וְאָשֵֽׁם.
בַּאֲכִילַת קֹדֶשׁ אוֹ בְּבִיאַת מִקְדָּשׁ:
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| 4Or, if a person swears, pronouncing with his lips his intention to harm himself or to do good to either himself or others; or regarding whether any event concerning which a man may make an assertion in an oath took place; and the details of the oath escape him and he violates his oath; or, he did not realize that swearing would obligate him to offer up a sacrifice, and he is later informed, he incurs guilt in one of these ways. |
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דא֣וֹ נֶ֡פֶשׁ כִּ֣י תִשָּׁבַע֩ לְבַטֵּ֨א בִשְׂפָתַ֜יִם לְהָרַ֣ע | א֣וֹ לְהֵיטִ֗יב לְ֠כֹ֠ל אֲשֶׁ֨ר יְבַטֵּ֧א הָֽאָדָ֛ם בִּשְׁבֻעָ֖ה וְנֶעְלַ֣ם מִמֶּ֑נּוּ וְהֽוּא־יָדַ֥ע וְאָשֵׁ֖ם לְאַחַ֥ת מֵאֵֽלֶּה: |
| בִשְׂפָתַיִם - With [his] lips - but not if he made an oath only in his heart. |
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בִשְׂפָתַיִם.
וְלֹא בַּלֵּב (שם):
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| לְהָרַע - To harm - himself. |
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לְהָרַע.
לְעַצְמוֹ:
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| אוֹ לְהֵיטִיב - Or to do good - to himself. For example, he says: “I will eat” or “I will not eat,” “I will sleep” or “I will not sleep.” |
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אוֹ לְהֵיטִיב.
לְעַצְמוֹ, כְּגוֹן אֹכַל וְלֹא אֹכַל, אִישַׁן וְלֹא אִישַׁן (שבועות כ"ז):
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| לְכֹל אֲשֶׁר יְבַטֵּא - Any event concerning which [a man] may make an assertion. These words are added to include an oath made referring to the past. |
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לְכֹל אֲשֶׁר יְבַטֵּא.
לְרַבּוֹת לְשֶׁעָבַר:
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| וְנֶעְלַם מִמֶּנּוּ - (lit.) And it escapes him - and he consequently violated his oath. In all these cases, one brings an offering of varying value in accordance with one’s means, as described here. However, an oath that involves false denial of a monetary claim does not incur this offering, but a guilt-offering, as will be seen later. |
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וְנֶעְלַם מִמֶּנּוּ.
וְעָבַר עַל שְׁבוּעָתוֹ, כָּל אֵלֶּה בְּקָרְבָּן עוֹלֶה וְיוֹרֵד, כַּמְּפֹרָשׁ כָּאן, אֲבָל שְׁבוּעָה שֶׁיֵּשׁ בָּהּ כְּפִירַת מָמוֹן אֵינָהּ בְּקָרְבָּן זוֹ אֶלָּא בְּאָשָׁם:
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| 5When someone incurs guilt in any one of these cases, he must confess the sin that he committed, |
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הוְהָיָ֥ה כִֽי־יֶאְשַׁ֖ם לְאַחַ֣ת מֵאֵ֑לֶּה וְהִ֨תְוַדָּ֔ה אֲשֶׁ֥ר חָטָ֖א עָלֶֽיהָ: |
| 6and bring to God, in acknowledgment of his guilt for his sin that he committed, a female from the flock—either a sheep or a goat—as a sin-offering. The priest must make atonement for the offender’s sin. |
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ווְהֵבִ֣יא אֶת־אֲשָׁמ֣וֹ לַֽיהֹוָ֡ה עַ֣ל חַטָּאתוֹ֩ אֲשֶׁ֨ר חָטָ֜א נְקֵבָ֨ה מִן־הַצֹּ֧אן כִּשְׂבָּ֛ה אֽוֹ־שְׂעִירַ֥ת עִזִּ֖ים לְחַטָּ֑את וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן מֵֽחַטָּאתֽוֹ: |
| 7If he cannot afford a sheep, he must bring, in acknowledgment of his guilt for having sinned, two turtledoves or two young pigeons before God, one for a sin-offering and one for an ascent-offering. |
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זוְאִם־לֹ֨א תַגִּ֣יעַ יָדוֹ֘ דֵּ֣י שֶׂה֒ וְהֵבִ֨יא אֶת־אֲשָׁמ֜וֹ אֲשֶׁ֣ר חָטָ֗א שְׁתֵּ֥י תֹרִ֛ים אֽוֹ־שְׁנֵ֥י בְנֵֽי־יוֹנָ֖ה לַֽיהֹוָ֑ה אֶחָ֥ד לְחַטָּ֖את וְאֶחָ֥ד לְעֹלָֽה: |
| 8He must bring them to the priest, who must first offer up the one that is designated as the sin-offering. He must nip off its head below the back of its head, but he must not sever the head completely. |
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חוְהֵבִ֤יא אֹתָם֙ אֶל־הַכֹּהֵ֔ן וְהִקְרִ֛יב אֶת־אֲשֶׁ֥ר לַֽחַטָּ֖את רִֽאשׁוֹנָ֑ה וּמָלַ֧ק אֶת־רֹאשׁ֛וֹ מִמּ֥וּל עָרְפּ֖וֹ וְלֹ֥א יַבְדִּֽיל: |
| וְהִקְרִיב אֶת־אֲשֶׁר לַֽחַטָּאת רִֽאשׁוֹנָה - Who must first offer up the one that is designated as the sin-offering. From here we derive that the sin-offering precedes the ascent-offering whenever they are brought together. To what may this be compared? To an advocate who enters to appease the king. Once the advocate has appeased and effected pardon, a gift is brought in after him to reinstate the offender in the king’s favor. |
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וְהִקְרִיב אֶת־אֲשֶׁר לַֽחַטָּאת רִֽאשׁוֹנָה.
חַטָּאת קוֹדֶמֶת לָעוֹלָה (ספרא); לְמָה הַדָּבָר דּוֹמֶה? לִפְרַקְלִיט שֶׁנִּכְנָס לְרַצּוֹת, רִצָּה פְּרַקְלִיט, נִכְנָס דּוֹרוֹן אַחֲרָיו (זבחים ז'):
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| וְלֹא יַבְדִּֽיל - But he must not sever - i.e., he slits only one organ (either the trachea or the esophagus). |
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וְלֹא יַבְדִּֽיל.
אֵינוֹ מוֹלֵק אֶלָּא סִימָן אֶחָד (חולין כ"א):
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| עֹרֶף - עֹרֶף is the upper point of the back of the head that slopes down towards the front of the neck. |
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עֹרֶף.
הוּא גֹּבַהּ הָרֹאשׁ הַמַּשְׁפִּיעַ לְצַד הַצַּוָּאר:
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| מִמּוּל עָרְפּוֹ - מוּל עֹרֶף is the opposite part that is in sight of the עֹרֶף, i.e., the entire length of the back of the neck. |
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מִמּוּל עָרְפּוֹ.
מוּל הָרוֹאֶה אֶת הָעֹרֶף, וְהוּא אֹרֶךְ כָּל אֲחוֹרֵי הַצַּוָּאר (שם י"ט):
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| 9He must dash some of the blood of the sin-offering on the wall of the Altar. The remainder of the blood must be pressed out onto the base of the Altar, with the intention that it be considered a sin-offering. |
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טוְהִזָּ֞ה מִדַּ֤ם הַֽחַטָּאת֙ עַל־קִ֣יר הַמִּזְבֵּ֔חַ וְהַנִּשְׁאָ֣ר בַּדָּ֔ם יִמָּצֵ֖ה אֶל־יְס֣וֹד הַמִּזְבֵּ֑חַ חַטָּ֖את הֽוּא: |
| וְהִזָּה מִדַּם הַֽחַטָּאת - He must dash some of the blood of the sin-offering. In the case of an ascent-offering, the Torah requires only pressing out the blood, but regarding the sin-offering, it requires both dashing and pressing out. How is the dashing done? He holds the neck of the fowl and causes the blood to spurt out, and it continues to spurt as far as the Altar. |
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וְהִזָּה מִדַּם הַֽחַטָּאת.
בָּעוֹלָה לֹא הִטְעִין אֶלָּא מִצּוּי, וּבַחַטָּאת הַזָּאָה וּמִצּוּי, אוֹחֵז בָּעֹרֶף וּמַתִּיז, וְהַדָּם נִתָּז וְהוֹלֵךְ לַמִּזְבֵּחַ:
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| חַטָּאת הֽוּא - (lit.) It is a sin-offering. From these extra words, we infer that if this procedure is done with proper intent – i.e., that it be a sin-offering – it is valid, but if it is done with different intent, it is invalid. |
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חַטָּאת הֽוּא.
לִשְׁמָהּ כְּשֵׁרָה, שֶׁלֹא לִשְׁמָהּ פְּסוּלָה (ספרא):
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| 10He must offer up the second one as an ascent-offering, in accordance with the ordinance. Thus the priest must make atonement for him, for his sin that he had committed, and he will be forgiven. |
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יוְאֶת־הַשֵּׁנִ֛י יַֽעֲשֶׂ֥ה עֹלָ֖ה כַּמִּשְׁפָּ֑ט וְכִפֶּ֨ר עָלָ֧יו הַכֹּהֵ֛ן מֵֽחַטָּאת֥וֹ אֲשֶׁר־חָטָ֖א וְנִסְלַ֥ח לֽוֹ: |
| כַּמִּשְׁפָּט - In accordance with the ordinance - i.e., according to the law stated regarding the voluntary ascent-offering of fowl at the beginning of the parashah. |
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כַּמִּשְׁפָּט.
כַּדָּת הָאָמוּר בְּעוֹלַת הָעוֹף שֶׁל נְדָבָה בְּרֹאשׁ הַפָּרָשָׁה:
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