Vayikra (Leviticus) Chapter 5

11If he cannot afford two turtledoves or two young pigeons, he must bring as his sacrifice for his sin one-tenth of an ephah of fine flour for a sin-offering. He must not pour any oil over it, nor may he place any frankincense on it, for it is a sin-offering.   יאוְאִם־לֹא֩ תַשִּׂ֨יג יָד֜וֹ לִשְׁתֵּ֣י תֹרִ֗ים אוֹ֘ לִשְׁנֵ֣י בְנֵֽי־יוֹנָה֒ וְהֵבִ֨יא אֶת־קָרְבָּנ֜וֹ אֲשֶׁ֣ר חָטָ֗א עֲשִׂירִ֧ת הָֽאֵפָ֛ה סֹ֖לֶת לְחַטָּ֑את לֹֽא־יָשִׂ֨ים עָלֶ֜יהָ שֶׁ֗מֶן וְלֹֽא־יִתֵּ֤ן עָלֶ֨יהָ֙ לְבֹנָ֔ה כִּ֥י חַטָּ֖את הִֽוא:
כִּי חַטָּאת הִֽוא - For it is a sin-offering - and it is not appropriate that a sinner’s offering be embellished.   כִּי חַטָּאת הִֽוא.  וְאֵין בַּדִּין שֶׁיְּהֵא קָרְבָּנוֹ מְהֻדָּר (מנחות ו'):
12He must then bring it to the priest. The priest must scoop out a fistful as its memorial portion and burn it up on the Altar, upon the fires on which to burn up the sacrifices offered up to God, with the intention that it be considered a sin-offering.   יבוֶֽהֱבִיאָהּ֘ אֶל־הַכֹּהֵן֒ וְקָמַ֣ץ הַכֹּהֵ֣ן | מִ֠מֶּ֠נָּה מְל֨וֹא קֻמְצ֜וֹ אֶת־אַזְכָּֽרָתָהּ֙ וְהִקְטִ֣יר הַמִּזְבֵּ֔חָה עַ֖ל אִשֵּׁ֣י יְהֹוָ֑ה חַטָּ֖את הִֽוא:
חַטָּאת הִֽוא - (lit.) It is a sin-offering. From these extra words, we infer that if the fistful was taken and burned up with proper intent – i.e., that it be a sin-offering – it is valid, but if these acts were performed with different intent, it is invalid.   חַטָּאת הִֽוא.  נִקְמְצָה וְנִקְטְרָה לִשְׁמָהּ כְּשֵׁרָה, שֶׁלֹּא לִשְׁמָהּ פְּסוּלָה:
13Thus the priest will make atonement for his sin that he committed through any one of these rites, and he will be forgiven. The remainder of the flour will belong to the priest, just like the grain-offering.’”   יגוְכִפֶּר֩ עָלָ֨יו הַכֹּהֵ֜ן עַל־חַטָּאת֧וֹ אֲשֶׁר־חָטָ֛א מֵֽאַחַ֥ת מֵאֵ֖לֶּה וְנִסְלַ֣ח ל֑וֹ וְהָֽיְתָ֥ה לַכֹּהֵ֖ן כַּמִּנְחָֽה:
עַל־חַטָּאתוֹ אֲשֶׁר־חָטָא - For his sin that he committed. Here Scripture changes its wording, for regarding the sacrifice brought in affluence 1 and in poverty 2 it says: מֵחַטָּאתוֹ (lit.) “from his sin,” whereas here, regarding the sacrifice brought in extreme poverty, it says: עַל חַטָּאתוֹ (lit.) “upon his sin.” Our rabbis 3 deduced from here that if a person sinned when he was wealthy and set aside money for a sheep or goat as his sin-offering, and then he became poor, he brings from part of this money two turtledoves. If he was poor and set aside money for two turtledoves and then became even poorer, he brings from part of this money a tenth of an ephah of flour. Scripture in these cases therefore says מֵחַטָּאתוֹ, which can be interpreted as “part of his sin-offering.” Conversely, if he was poor and set aside money for a tenth of an ephah and then became rich, he must add to it and bring the offering of a wealthy man. It therefore says here: עַל חַטָּאתוֹ, which can be interpreted as “in addition to his sin-offering.” `   עַל־חַטָּאתוֹ אֲשֶׁר־חָטָא.  כָּאן שִׁנָּה הַכָּתוּב, שֶׁהֲרֵי בַּעֲשִׁירוּת וּבְדַלּוּת נֶאֱמַר מֵחַטָּאתוֹ, וְכָאן בְּדַלֵּי דַּלּוּת נֶאֱמַר עַל חַטָּאתוֹ, דִּקְדְּקוּ רַבּוֹתֵינוּ מִכָּאן, שֶׁאִם חָטָא כְּשֶׁהוּא עָשִׁיר וְהִפְרִישׁ מָעוֹת לְכִשְׂבָּה אוֹ שְׂעִירָה וְהֶעֱנִי, יָבִיא מִמִּקְצָתָן שְׁתֵּי תּוֹרִים, הִפְרִישׁ מָעוֹת לִשְׁתֵּי תּוֹרִים וְהֶעֱנִי, יָבִיא מִמִּקְצָתָן עֲשִׂירִית הָאֵפָה, הִפְרִישׁ מָעוֹת לַעֲשִׂירִית הָאֵפָה וְהֶעֱשִׁיר, יוֹסִיף עֲלֵיהֶן וְיָבִיא קָרְבַּן עָשִׁיר, לְכָךְ נֶאֱמַר כָּאן עַל חַטָּאתוֹ:
מֵֽאַחַת מֵאֵלֶּה - Through any one of these - i.e., in one of the three forms of atonement stated in this passage: either the offering brought in affluence, the one brought in poverty, or the one brought in extreme poverty. Why does Scripture state this? For otherwise, one might think that for the most serious sin, a sheep or goat must be offered; for the lighter sin, fowl; and for the lightest sin, a tenth of an ephah of flour. Scripture therefore states: “through any one of these,” to equate the lighter sins to the serious ones, that they both require a sheep or goat to be brought if the sinner can afford it, and to equate the serious sins to the lighter ones, that they both require a tenth of an ephah of flour in cases of extreme poverty.   מֵֽאַחַת מֵאֵלֶּה.  מֵאַחַת מִשָּׁלוֹשׁ כַּפָּרוֹת הָאֲמוּרוֹת בָּעִנְיָן — אוֹ בַּעֲשִׁירוּת אוֹ בְּדַלּוּת אוֹ בְּדַלֵּי דַּלּוּת; וּמָה תַּלְמוּד לוֹמַר? שֶׁיָּכוֹל הַחֲמוּרִים שֶׁבָּהֶם יִהְיוּ בְּכִשְׂבָּה אוֹ שְׂעִירָה, וְהַקַּלִּין יִהְיוּ בְּעוֹף, וְהַקַּלִּין שֶׁבַּקַּלִין יִהְיוּ בַּעֲשִׂירִית הָאֵפָה, תַּלְמוּד לוֹמַר מֵאַחַת מֵאֵלֶּה, לְהַשְׁווֹת קַלִּין לַחֲמוּרִין לְכִשְׂבָּה וּשְׂעִירָה אִם הִשִּׂיגָה יָדוֹ, וְאֶת הַחֲמוּרִין לַקַּלִּין לַעֲשִׂירִית הָאֵפָה בְּדַלֵּי דַּלּוּת (ספרא):
וְהָֽיְתָה לַכֹּהֵן כַּמִּנְחָֽה - It will belong to the priest, just like the grain-offering. These words are added to teach us regarding the sinner’s grain-offering that its remainder after burning the fistful is eaten by the priests, like regular grain-offerings. This is according to its straightforward meaning. Our rabbis, however, expounded וְהָיְתָה לַכֹּהֵן כַּמִּנְחָה in the sense that if this sinner is a priest, his grain-offering for sin will be like a priest’s usual voluntary grain-offering, which is subject to the rule: “it must be wholly burned up; it may not be eaten.” 4   וְהָֽיְתָה לַכֹּהֵן כַּמִּנְחָֽה.  לְלַמֵּד עַל מִנְחַת חוֹטֵא שֶׁיִּהְיוּ שְׁיָרֶיהָ נֶאֱכָלִין, זֶהוּ לְפִי פְּשׁוּטוֹ; וְרַבּוֹתֵינוּ דָּרְשׁוּ: "וְהָיְתָה לַכֹּהֵן" — וְאִם חוֹטֵא זֶה כֹּהֵן הוּא, תְּהֵא כִּשְׁאָר מִנְחַת נִדְבַת כֹּהֵן, שֶׁהִיא בְּכָלִיל תִּהְיֶה לֹא תֵאָכֵל (ספרא):
14God spoke to Moses, saying,   ידוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
15“If a person commits an act of misappropriation, sinning by unintentionally making personal use of the sacrificial portions that are sacred to God, he must bring as his guilt-offering to God an unblemished ram from the flock worth at least two silver shekels of the ‘sacred shekel’ type for a guilt-offering.   טונֶ֚פֶשׁ כִּֽי־תִמְעֹ֣ל מַעַ֔ל וְחָֽטְאָה֙ בִּשְׁגָגָ֔ה מִקָּדְשֵׁ֖י יְהֹוָ֑ה וְהֵבִיא֩ אֶת־אֲשָׁמ֨וֹ לַֽיהֹוָ֜ה אַ֧יִל תָּמִ֣ים מִן־הַצֹּ֗אן בְּעֶרְכְּךָ֛ כֶּֽסֶף־שְׁקָלִ֥ים בְּשֶֽׁקֶל־הַקֹּ֖דֶשׁ לְאָשָֽׁם:
כִּֽי־תִמְעֹל מַעַל - If [a person] commits an act of misappropriation. Wherever the term מְעִילָה is used it denotes “change,” and so it says: “They deviated (וַיִּמְעֲלוּ) from following the God of their fathers and went astray after the gods of the peoples of the land”; 5 and similarly it says regarding a suspected adulteress: וּמָעֲלָה בוֹ מָעַל “and she is unfaithful to him.” 6   כִּֽי־תִמְעֹל מַעַל.  אֵין מְעִילָה בְּכָל מָקוֹם אֶלָּא שִׁנּוּי, וְכֵן הוּא אוֹמֵר וַיִּמְעֲלוּ בֵאלֹהֵי אֲבֹתֵיהֶם וַיִּזְנוּ אַחֲרֵי אֱלֹהֵי עַמֵּי הָאָרֶץ (דהי"א ה'), וְכֵן הוּא אוֹמֵר בְּסוֹטָה וּמָעֲלָה בוֹ מָעַל (במדבר ה'):
וְחָֽטְאָה בִּשְׁגָגָה מִקָּדְשֵׁי ה' - (lit.) Sinning unintentionally through what is sacred to God - i.e., he benefits from holy property. And where is the warning against this stated? Scripture here uses the term חֵטְא (וְחָטְאָה), and elsewhere it uses the term חֵטְא regarding terumah: וְלֹא יִשְׂאוּ עָלָיו חֵטְא “in order that they not bear sin.” 7 Just as there Scripture prohibits eating terumah, so, too, here it imposes a prohibition. If so, let us say that just as there it prohibits only eating, so, too, here it prohibits only eating? Scripture therefore states תִמְעֹל מַעַל, the double terminology including any misuse of holy objects.   וְחָֽטְאָה בִּשְׁגָגָה מִקָּדְשֵׁי ה'.  שֶׁנֶּהֱנָה מִן הַהֶקְדֵּשׁ; וְהֵיכָן הֻזְהַר? נֶאֱמַר כָּאן חֵטְא, וְנֶאֱמַר לְהַלָּן חֵטְא בִּתְרוּמָה, וְלֹא יִשְֹאוּ עָלָיו חֵטְא (ויקרא כ"ב), מַה לְּהַלָּן הִזְהִיר, אַף כָּאן הִזְהִיר; אִי מַה לְּהַלָּן לֹא הִזְהִיר אֶלָּא עַל הָאוֹכֵל, אַף כָּאן לֹא הִזְהִיר אֶלָּא עַל הָאוֹכֵל, תַּלְמוּד לוֹמָר תִמְעֹל מַעַל — רִבָּה (ספרא):
מִקָּדְשֵׁי ה' - Sacred to God - i.e., that which has been exclusively designated for God. This excludes sacrifices in the category of lesser holiness (קָדָשִׁים קַלִּים).   מִקָּדְשֵׁי ה'.  הַמְיֻחָדִים לַשֵּׁם, יָצְאוּ קָדָשִׁים קַלִּים (שם):
אַיִל - Ram. This word denotes robustness, as in: “And the powerful ones of the land (אֵילֵי הָאָרֶץ) he took.” 8 Here, too, it means a robust ram, i.e., in its second year.   אַיִל.  לְשׁוֹן קָשֶׁה, כְּמוֹ וְאֶת אֵילֵי הָאָרֶץ לָקָח (יחזקאל י"ז), אַף כָּאן קָשֶׁה — בֶּן שְׁתֵּי שָׁנִים (ספרא):
בְּעֶרְכְּךָ כֶּֽסֶף־שְׁקָלִים - means that it should be worth two sela’im.   בְּעֶרְכְּךָ כֶּֽסֶף־שְׁקָלִים.  שֶׁיְּהֵא שָׁוֶה שְׁתֵּי סְלָעִים:
16He must pay the monetary value of the sacred item with which he sinned, plus one-fifth of it, giving it to the priest. The priest must then make atonement for him through the ram of the guilt-offering, and he will be forgiven.   טזוְאֵ֣ת אֲשֶׁר֩ חָטָ֨א מִן־הַקֹּ֜דֶשׁ יְשַׁלֵּ֗ם וְאֶת־חֲמִֽישִׁתוֹ֙ יוֹסֵ֣ף עָלָ֔יו וְנָתַ֥ן אֹת֖וֹ לַכֹּהֵ֑ן וְהַכֹּהֵ֗ן יְכַפֵּ֥ר עָלָ֛יו בְּאֵ֥יל הָֽאָשָׁ֖ם וְנִסְלַ֥ח לֽוֹ:
וְאֵת אֲשֶׁר חָטָא מִן־הַקֹּדֶשׁ יְשַׁלֵּם - He must pay [the monetary value of] the sacred item with which he sinned - i.e., the principal plus an additional fifth to the Temple treasury.   וְאֵת אֲשֶׁר חָטָא מִן־הַקֹּדֶשׁ יְשַׁלֵּם.  קֶרֶן וְחֹמֶשׁ לַהֶקְדֵּשׁ:
17If a person sinned by transgressing one of the passive commandments of God, but he does not know for sure, he is considered guilty, and he will bear the consequences of his transgression.   יזוְאִם־נֶ֨פֶשׁ֙ כִּ֣י תֶֽחֱטָ֔א וְעָֽשְׂתָ֗ה אַחַת֙ מִכָּל־מִצְוֹ֣ת יְהֹוָ֔ה אֲשֶׁ֖ר לֹ֣א תֵֽעָשֶׂ֑ינָה וְלֹֽא־יָדַ֥ע וְאָשֵׁ֖ם וְנָשָׂ֥א עֲו‍ֹנֽוֹ:
וְלֹֽא־יָדַע וְאָשֵׁם והביא - But he does not know…he is guilty…he must bring. This section speaks of someone who encountered a case of doubt regarding a transgression punishable by excision if committed intentionally, and he is uncertain whether he transgressed it or not. For example, if forbidden fat (חֵלֶב) and permitted fat (שֻׁמָּן) were before him, and he thought that both were permitted and he ate one of them. Subsequently, he was told that one of them was forbidden fat, but he did not know whether it was the piece of forbidden fat that he ate. This person must bring a suspensive guilt-offering (אָשָׁם תָּלוּי), and it protects him as long as he does not know that he certainly sinned. But if he later discovers that he did indeed sin, he must bring a sin-offering.   וְלֹֽא־יָדַע וְאָשֵׁם והביא.  הָעִנְיָן הַזֶּה מְדַבֵּר בְּמִי שֶׁבָּא סְפֵק כָּרֵת לְיָדוֹ וְלֹא יָדַע אִם עָבַר עָלָיו אִם לָאו, כְּגוֹן חֵלֶב וְשֻׁמָּן לְפָנָיו, וּכְסָבוּר שְׁתֵּיהֶן הֶתֵּר וְאָכַל אֶת הָאֶחָד, אָמְרוּ לוֹ אַחַת שֶׁל חֵלֶב הָיְתָה, וְלֹא יָדַע אִם זוֹ שֶׁל חֵלֶב אָכַל, הֲרֵי זֶה מֵבִיא אָשָׁם תָּלוּי, וּמֵגֵן עָלָיו כָּל זְמַן שֶׁלֹּא נוֹדַע לוֹ שֶׁוַּדַּאי חָטָא, וְאִם נוֹדַע לוֹ לְאַחַר זְמַן, יָבִיא חַטָּאת (כריתות כ"ב):
וְלֹֽא־יָדַע וְאָשֵׁם וְנָשָׂא עונו - But he does not know…he is guilty, and he will bear his transgression. 

Rabbi Yosei HaGelili said: We see here that Scripture punishes a person who is unaware that he sinned. All the more will it punish one who is aware that he sinned. Rabbi Yosei said: If you wish to know the reward given to the righteous, go and learn from the first man, who was commanded only regarding one passive commandment and he transgressed it; see how many deaths were decreed upon him and his descendants. Now, which is greater – the measure of good or the measure of punishment? You must say that it is that of good. Now, if with the smaller measure of punishment, see how many deaths were decreed upon him and his descendants, then with the greater measure of good – a person who refrains from eating sacrifices that became contemptible or were left past their prescribed time limit, or one who fasts on Yom Kippur, all the more will he gain for himself, his descendants, and his descendants’ descendants until the end of all generations!

Rabbi Akiva said: It says: “By the testimony of two witnesses or three witnesses….” 9 If the evidence is established with two witnesses, why does the verse need to specify three? The answer is to include the third witness to be stringent with him and to make his sentence equal to the others when being punished or charged with conspiring to testify falsely. Now, if Scripture punishes one who associates with transgressors like the transgressors themselves, all the more will good reward be given to one who associates with those performing a mitzvah just like those performing it themselves.

Rabbi Elazar ben Azaryah said: It says: “When you reap your harvest in your field and forget a sheaf in the field.” 10 It continues: “in order that God, your God, bless you…” Scripture thus assures a blessing for a person who fulfilled a mitzvah unwittingly. You may deduce from here that if a sela coin was tied in the corners of his garment and it fell from him, and a poor man found it and supported himself with it, that the Holy One, blessed be He, will assign him a blessing.

   וְלֹֽא־יָדַע וְאָשֵׁם וְנָשָׂא עונו.  רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, הֲרֵי הַכָּתוּב עָנַשׁ אֶת מִי שֶׁלֹּא יָדַע, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיַּעֲנִישׁ אֶת מִי שֶׁיָּדַע, רַבִּי יוֹסֵי אוֹמֵר, אִם נַפְשְׁךָ לֵידַע מַתַּן שְֹכָרָן שֶׁל צַדִּיקִים, צֵא וּלְמַד מֵאָדָם הָרִאשׁוֹן שֶׁלֹּא נִצְטַוָּה אֶלָּא עַל מִצְוַת לֹא תַעֲשֶׂה וְעָבַר עָלֶיהָ, רְאֵה כַּמָּה מִיתוֹת נִקְנְסוּ עָלָיו וּלְדוֹרוֹתָיו. וְכִי אֵיזוֹ מִדָּה מְרֻבָּה שֶׁל טוֹבָה אוֹ שֶׁל פֻּרְעָנוּת? הֱוֵי אוֹמֵר מִדָּה טוֹבָה, אִם מִדַּת פֻּרְעָנוּת מְעוּטָה, רְאֵה כַּמָּה מִיתוֹת נִקְנְסוּ לוֹ וּלְדוֹרוֹתָיו, מִדָּה טוֹבָה הַמְרֻבָּה הַיּוֹשֵׁב לוֹ מִן הַפִּגּוּלִין וְהַנּוֹתָרוֹת וְהַמִּתְעַנֶּה בְּיוֹם הַכִּפּוּרִים — עַל אַחַת כַּמָּה וְכַמָּה שֶׁיִּזְכֶּה לוֹ וּלְדוֹרוֹתָיו וּלְדוֹרוֹת דּוֹרוֹתָיו עַד סוֹף כָּל הַדּוֹרוֹת; רַבִּי עֲקִיבָא אוֹמֵר, הֲרֵי הוּא אוֹמֵר עַל פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה וְגוֹ' (דברים י"ז), אִם מִתְקַיֶּמֶת הָעֵדוּת בִּשְׁנַיִם, לָמָּה פֵּרֵט לְךָ הַכָּתוּב ג'? אֶלָּא לְהָבִיא שְׁלִישִׁי לְהַחֲמִיר עָלָיו וְלַעֲשׂוֹת דִּינוֹ כַּיּוֹצֵא בָּאֵלּוּ לְעִנְיַן עֹנֶשׁ בַּהֲזָמָה; אִם כָּךְ עָנַשׁ הַכָּתוּב לַנִּטְפָּל לְעוֹבְרֵי עֲבֵרָה כְּעוֹבְרֵי עֲבֵרָה, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיְּשַׁלֵּם שָֹכָר טוֹב לַנִּטְפָּל לְעוֹשֵׂי מִצְוָה כְּעוֹשֵׂי מִצְוָה (סנהדרין ט'); רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה הֲרֵי הוּא אוֹמֵר לְמַעַן יְבָרֶכְךָ וְגוֹ' (דברים כ"ד) — קָבַע הַכָּתוּב בְּרָכָה לְמִי שֶׁבָּאת עַל יָדוֹ מִצְוָה בְּלֹא יָדַע — אֱמֹר מֵעַתָּה, הָיְתָה סֶלַע צְרוּרָה בִּכְנָפָיו וְנָפְלָה הֵימֶנּוּ וּמְצָאָהּ הֶעָנִי וְנִתְפַּרְנֵס בָּהּ, הֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא קוֹבֵעַ לוֹ בְּרָכָה (ספרא):
18He must bring an unblemished ram from the flock of the value prescribed above, as a guilt-offering, to the priest. The priest will make atonement for his unintentional sin that he might have committed but does not know for sure, and he will be forgiven.   יחוְ֠הֵבִ֠יא אַ֣יִל תָּמִ֧ים מִן־הַצֹּ֛אן בְּעֶרְכְּךָ֥ לְאָשָׁ֖ם אֶל־הַכֹּהֵ֑ן וְכִפֶּר֩ עָלָ֨יו הַכֹּהֵ֜ן עַ֣ל שִֽׁגְגָת֧וֹ אֲשֶׁר־שָׁגָ֛ג וְה֥וּא לֹֽא־יָדַ֖ע וְנִסְלַ֥ח לֽוֹ:
בְּעֶרְכְּךָ לְאָשָׁם - Of the value, as a guilt-offering - i.e., the value stated above. 11   בְּעֶרְכְּךָ לְאָשָׁם.  בָּעֵרֶךְ הָאָמוּר לְמַעְלָה:
אֲשֶׁר־שָׁגָג וְהוּא לֹֽא־יָדַע - That he might have committed but does not know - but if he later discovered that he had certainly committed the sin, he is not atoned for with this guilt-offering until he brings a sin-offering. To what can this be compared? To the decapitated calf that atones for an unsolved murder, where if the murderer was found after it was decapitated, he must be executed.   אֲשֶׁר־שָׁגָג וְהוּא לֹֽא־יָדַע.  הָא אִם יָדַע לְאַחַר זְמַן, לֹא נִתְכַּפֵּר לוֹ בְּאָשָׁם זֶה עַד שֶׁיָּבִיא חַטָּאת, הָא לְמָה זֶה דּוֹמֶה? לְעֶגְלָה עֲרוּפָה שֶׁנִּתְעָרְפָה וְאַחַר כָּךְ נִמְצָא הַהוֹרֵג, הֲרֵי זֶה יֵהָרֵג (שם):
19It is a guilt-offering; he has incurred guilt before God.”   יטאָשָׁ֖ם ה֑וּא אָשֹׁ֥ם אָשַׁ֖ם לַֽיהֹוָֽה:
אָשָׁם הוּא אָשֹׁם אָשַׁם - It is a guilt-offering; he has incurred guilt. The first אשם is vocalized entirely with kamatz (אָשָׁם) because it is a noun, whereas the last אשם is half kamatz and half patach (אָשַׁם) because it is a verb. Now, should you ask that this verse is superfluous, I will answer that it has already been expounded in Torat Kohanim as follows: The double expression comes to include the guilt-offering for violating a betrothed bondwoman (שִׁפְחָה חַרוּפָה), that it too must be a ram in its second year and worth two sela’im. I might think to include in this ruling the guilt-offering of a Nazirite 12 and the guilt-offering of a metzora. 13 Scripture therefore states: הוּא “it.”   אָשָׁם הוּא אָשֹׁם אָשַׁם.  הָרִאשׁוֹן כֻּלּוֹ קָמוּץ, שֶׁהוּא שֵׁם דָּבָר, וְהָאַחֲרוֹן חֶצְיוֹ קָמָץ וְחֶצְיוֹ פַּתָּח שֶׁהוּא לְשׁוֹן פָּעַל; וְאִם תֹּאמַר מִקְרָא שֶׁלֹּא לְצֹרֶךְ הוּא, כְּבָר דָּרוּשׁ הוּא בְּתוֹרַת כֹּהֲנִים, אשם אשם — לְהָבִיא אֲשַׁם שִׁפְחָה חֲרוּפָה שֶׁיְּהֵא אַיִל בֶּן שְׁתֵּי סְלָעִים, יָכוֹל שֶׁאֲנִי מְרַבֶּה אֲשַׁם נָזִיר וַאֲשַׁם מְצֹרָע, תַּלְמוּד לוֹמַר הוּא (שם):
20God spoke to Moses, saying,   כוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
21“If a person sins, acting unfaithfully to God by denying his fellow regarding a deposit, or that he had given money into his hand, or regarding an object taken by robbery, or that he withheld wages from his fellow,   כאנֶ֚פֶשׁ כִּ֣י תֶֽחֱטָ֔א וּמָֽעֲלָ֥ה מַ֖עַל בַּֽיהֹוָ֑ה וְכִחֵ֨שׁ בַּֽעֲמִית֜וֹ בְּפִקָּד֗וֹן אֽוֹ־בִתְשׂ֤וּמֶת יָד֙ א֣וֹ בְגָזֵ֔ל א֖וֹ עָשַׁ֥ק אֶת־עֲמִיתֽוֹ:
נֶפֶשׁ כִּי תֶֽחֱטָא - If a person sins. Rabbi Akiva said: Why does Scripture state: וּמָעֲלָה מַעַל בַּה׳ “acting unfaithfully to God”? Because whenever someone lends or borrows money, or does a business transaction, he does so only with witnesses or with a document. Therefore, when he denies the transaction, he repudiates the witnesses and the document. However, when someone deposits an article with his fellow and does not want a soul to know about it except God, who then becomes the third party between them; therefore, when he denies the deposit, he implicitly repudiates God, the third party between them.   נֶפֶשׁ כִּי תֶֽחֱטָא.  אָמַר רַבִּי עֲקִיבָא, מַה תַּלְמוּד לוֹמָר וּמָעֲלָה מַעַל בַּה'? לְפִי שֶׁכָּל הַמַּלְוֶה וְהַלֹּוֶה וְהַנּוֹשֵֹׁא וְהַנּוֹתֵן אֵינוֹ עוֹשֶׂה אֶלָּא בְּעֵדִים וּבִשְׁטָר, לְפִיכָךְ בִּזְמַן שֶׁהוּא מְכַחֵשׁ, מְכַחֵשׁ בָּעֵדִים וּבַשְּׁטָר, אֲבָל הַמַּפְקִיד אֵצֶל חֲבֵרוֹ אֵינוֹ רוֹצֶה שֶׁתֵּדַע בּוֹ נְשָׁמָה אֶלָּא שְׁלִישִׁי שֶׁבֵּינֵיהֶם, לְפִיכָךְ כְּשֶׁהוּא מְכַחֵשׁ מְכַחֵשׁ בַּשְּׁלִישִׁי שֶׁבֵּינֵיהֶם (שם):
בִתְשׂוּמֶת יָד - means that he placed (שָׂם) in his hand (בְּיָדוֹ) money with which to do business or as a loan.   בִתְשׂוּמֶת יָד.  שֶׁשָּׂם בְּיָדוֹ מָמוֹן לְהִתְעַסֵּק אוֹ בְּמִלְוֶה:
אֽוֹ־בְגָזֵל - Or regarding…robbery. i.e., he stole something from him.   אֽוֹ־בְגָזֵל.  שֶׁגָּזַל מִיָּדוֹ כְּלוּם:
אֽוֹ־עָשַׁק - (lit.) Or that he oppressed. This refers to withholding the wages of a hired worker.   אֽוֹ־עָשַׁק.  הוּא שְֹכַר שָֹכִיר (שם):
22or that he found a lost article and denied it—and he swore falsely regarding any one of all these cases whereby a man may sin,   כבאֽוֹ־מָצָ֧א אֲבֵדָ֛ה וְכִ֥חֶשׁ בָּ֖הּ וְנִשְׁבַּ֣ע עַל־שָׁ֑קֶר עַל־אַחַ֗ת מִכֹּ֛ל אֲשֶׁר־יַֽעֲשֶׂ֥ה הָֽאָדָ֖ם לַֽחֲטֹ֥א בָהֵֽנָּה:
וְכִחֶשׁ בָּהּ - And denied it - i.e., he denied the claim in any of these aforementioned cases, where a person may sin by swearing falsely when denying a monetary claim.   וְכִחֶשׁ בָּהּ.  שֶׁכָּפַר על אחת מכל אֵלֶּה אשר יעשה האדם לחטא וּלְהִשָּׁבַע עַל שֶׁקֶר לִכְפִירַת מָמוֹן:
23when he acknowledges that he has sinned and admits that he is guilty, he must return the article that he had robbed, the funds that he had withheld, the article that had been deposited with him, the article that he had found,   כגוְהָיָה֘ כִּי־יֶֽחֱטָ֣א וְאָשֵׁם֒ וְהֵשִׁ֨יב אֶת־הַגְּזֵלָ֜ה אֲשֶׁ֣ר גָּזָ֗ל א֤וֹ אֶת־הָע֨שֶׁק֙ אֲשֶׁ֣ר עָשָׁ֔ק א֚וֹ אֶת־הַפִּקָּד֔וֹן אֲשֶׁ֥ר הָפְקַ֖ד אִתּ֑וֹ א֥וֹ אֶת־הָֽאֲבֵדָ֖ה אֲשֶׁ֥ר מָצָֽא:
כִּי־יֶֽחֱטָא וְאָשֵׁם - (lit.) When he sins and incurs guilt - i.e., when he becomes aware enough of what he has done so that he repents, meaning that he realizes and admits that he has sinned and incurred guilt.   כִּי־יֶֽחֱטָא וְאָשֵׁם.  כְּשֶׁיַּכִּיר בְּעַצְמוֹ לָשׁוּב בִּתְשׁוּבָה, וּבְדַעְתּוֹ לְהִתְוַדּוֹת כִּי חָטָא וְאָשֵׁם:
24or anything else regarding which he had sworn falsely. If he withheld money, he must pay for it by restoring the value of its principal and adding its fifths to it. He must give the money to its rightful owner on the day he repents of his guilt.   כדאוֹ מִכֹּ֞ל אֲשֶׁר־יִשָּׁבַ֣ע עָלָיו֘ לַשֶּׁ֒קֶר֒ וְשִׁלַּ֤ם אֹתוֹ֙ בְּרֹאשׁ֔וֹ וַֽחֲמִֽשִׁתָ֖יו יֹסֵ֣ף עָלָ֑יו לַֽאֲשֶׁ֨ר ה֥וּא ל֛וֹ יִתְּנֶ֖נּוּ בְּי֥וֹם אַשְׁמָתֽוֹ:
בְּרֹאשׁוֹ - (lit.) With its head. This is the principal, i.e., the main part (lit., “the head”) of the money.   בְּרֹאשׁוֹ.  הוּא הַקֶּרֶן, רֹאשׁ הַמָּמוֹן:
וַֽחֲמִֽשִׁתָיו - Its fifths. By using the plural form, the Torah includes many fifths for one principal amount – meaning that if he denied owing the fifth, swore to that effect, and afterwards admitted owing it, he must add a fifth to that fifth. Similarly, he keeps on adding a fifth to the fifth until the principal upon which he swears is worth less than a perutah.   וַֽחֲמִֽשִׁתָיו.  רִבְּתָה הַתּוֹרָה חֲמִישִׁיּוֹת הַרְבֵּה לְקֶרֶן אַחַת, שֶׁאִם כָּפַר בַּחֹמֶשׁ וְנִשְׁבַּע וְהוֹדָה, חוֹזֵר וּמֵבִיא חֹמֶשׁ עַל אוֹתוֹ חֹמֶשׁ, וְכֵן מוֹסִיף וְהוֹלֵךְ עַד שֶׁיִּתְמַעֵט הַקֶּרֶן הַנִּשְׁבָּע לוֹ פָּחוֹת מִשָּׁוֶה פְּרוּטָה (בבא קמא ק"ג):
לַֽאֲשֶׁר הוּא לוֹ - (lit.) To whom that it is his. this phrase is added to exclude the owner’s child or agent (Torat Kohanim) – i.e., payment must be made only to whom the money belongs.   לַֽאֲשֶׁר הוּא לוֹ.  לְמִי שֶׁהַמָּמוֹן שֶׁלּוֹ (שם):
25He must then bring his guilt-offering to God: an unblemished ram from the flock, of the specified value for a guilt-offering, to the priest.   כהוְאֶת־אֲשָׁמ֥וֹ יָבִ֖יא לַֽיהֹוָ֑ה אַ֣יִל תָּמִ֧ים מִן־הַצֹּ֛אן בְּעֶרְכְּךָ֥ לְאָשָׁ֖ם אֶל־הַכֹּהֵֽן:
26The priest will make atonement for him before God and he will be forgiven for any one of all these cases whereby one may commit a sin, incurring guilt through it.”   כווְכִפֶּ֨ר עָלָ֧יו הַכֹּהֵ֛ן לִפְנֵ֥י יְהֹוָ֖ה וְנִסְלַ֣ח ל֑וֹ עַל־אַחַ֛ת מִכֹּ֥ל אֲשֶֽׁר־יַֽעֲשֶׂ֖ה לְאַשְׁמָ֥ה בָֽהּ: