ב"ה

Torah Reading for Vayikra

Parshat Vayikra
Shabbat, 7 Nissan, 5785
5 April, 2025
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Complete: (Leviticus 1:1 - 5:26; Isaiah 43:21 - 44:23)
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First Portion

Vayikra (Leviticus) Chapter 1

1He called out to Moses. God spoke to him from the Tent of Meeting, instructing him to address the people.   אוַיִּקְרָ֖א אֶל־משֶׁ֑ה וַיְדַבֵּ֤ר יְהֹוָה֙ אֵלָ֔יו מֵאֹ֥הֶל מוֹעֵ֖ד לֵאמֹֽר:
וַיִּקְרָא אֶל־משֶׁה - [God] called out to Moses. All forms of God’s communication with Moses, whether they were in a form of speaking (וַיְדַבֵּר), in the form of saying (וַיֹאמֶר), or in the form of commanding (צַו), were preceded by a call (קְרִיאָה). It is an affectionate manner, which the ministering angels use to address each other, as it says: “One would call (וְקָרָא) to another and say: ‘Holy, Holy, Holy…’.” 1 However, to the prophets of the nations of the world, He revealed Himself only in a manner connoting transience and impurity, as it says: וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם (lit.) “God chanced upon Balaam.” 2   וַיִּקְרָא אֶל־משֶׁה.  לְכָל דִּבְּרוֹת וּלְכָל אֲמִירוֹת וּלְכָל צִוּוּיִים קָדְמָה קְרִיאָה, לְשׁוֹן חִבָּה, לָשׁוֹן שֶׁמַּלְאֲכֵי הַשָּׁרֵת מִשְׁתַּמְּשִׁין בּוֹ, שֶׁנֶּאֱמַר וְקָרָא זֶה אֶל זֶה (ישעיהו ו'), אֲבָל לִנְבִיאֵי אֻמּוֹת הָעוֹלָם נִגְלָה עֲלֵיהֶן בִּלְשׁוֹן עֲרָאִי וְטֻמְאָה, שֶׁנֶּאֱמַר וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם (במדבר כ"ג):
וַיִּקְרָא אֶל־משֶׁה - [God] called out to Moses. This indicates that the Divine voice came out and reached Moses’ ears only, but all the other Israelites could not hear it. I might think that there was a separate call at the point of section breaks. Scripture therefore states: וַיְדַבֵּר “and He spoke” – i.e., ‘speaking’ was preceded by a call, but not section breaks. What, then, was the purpose of the section breaks if not to increase the display of affection? To give Moses time to reflect between one section and another and between one subject and another, from which we learn all the more that this should be done when an ordinary person learns from an ordinary person.   וַיִּקְרָא אֶל־משֶׁה.  הַקּוֹל הוֹלֵךְ וּמַגִּיעַ לְאָזְנָיו וְכָל יִשְֹרָאֵל לֹא שׁוֹמְעִין; יָכוֹל אַף לְהַפְסָקוֹת הָיְתָה קְרִיאָה, תַּלְמוּד לוֹמָר וַיְדַבֵּר — לְדִבּוּר הָיְתָה קְרִיאָה וְלֹא לְהַפְסָקוֹת, וּמֶה הָיוּ הַפְסָקוֹת מְשַׁמְּשׁוֹת? לִתֵּן רֶוַח לְמֹשֶׁה לְהִתְבּוֹנֵן בֵּין פָּרָשָׁה לְפָרָשָׁה וּבֵין עִנְיָן לְעִנְיָן; קַל וָחֹמֶר לְהֶדְיוֹט הַלּוֹמֵד מִן הַהֶדְיוֹט:
אֵלָיו - To him. This is added to exclude Aaron. Rabbi Yehudah ben Beteirah said: Thirteen Divine communications are mentioned in the Torah as having been addressed to both Moses and Aaron, and correspondingly 13 limiting expressions are stated, to teach you that these 13 communications were not said to Aaron at all, but to Moses, with the intent that he convey their content to Aaron. These are the 13 limiting expressions: לְדַבֵּר אִתּוֹWhen Moses would come into the Tent of Meeting so God could speak with him”; 3 מִדַּבֵּר אֵלָיוhe would hear the voice speaking to itself (lit.) for him to hear”; 4 וַיְדַבֵּר אֵלָיו “and He would speak to him”; 5 וְנוֹעַדְתִּי לְךָ “I will convene with you,” 6 etc. All are listed in Torat Kohanim. 7 I might think that the rest of the Israelites heard at least the sound of God’s call; Scripture therefore states 8 קוֹל אֵלָיו instead of קוֹל לוֹ, from which we deduce that Moses heard it, but all the other Israelites did not.   אֵלָיו.  לְמַעֵט אֶת אַהֲרֹן; רַ' יְהוּדָה אוֹמֵר י"ג דִּבְּרוֹת נֶאֶמְרוּ בַּתּוֹרָה לְמֹשֶׁה וּלְאַהֲרֹן וּכְנֶגְדָּן נֶאֶמְרוּ י"ג מִעוּטִין, לְלַמֶּדְךָ שֶׁלֹּא לְאַהֲרֹן נֶאֶמְרוּ אֶלָּא לְמֹשֶׁה שֶׁיֹּאמַר לְאַהֲרֹן, וְאֵלּוּ הֵן י"ג מִעוּטִין: לְדַבֵּר אִתּוֹ, מִדַּבֵּר אֵלָיו, וַיְדַבֵּר אֵלָיו (במדבר ז'), וְנוֹעַדְתִּי לְךָ (שמות כ"ה) — כֻּלָּן בְּתוֹרַת כֹּהֲנִים. יָכוֹל יִשְׁמְעוּ אֶת קוֹל הַדִּבּוּר תַּלְמוּד לוֹמָר קוֹל לוֹ, קוֹל אֵלָיו, מֹשֶׁה שׁוֹמֵעַ וְכָל יִשְֹרָאֵל לֹא שָׁמְעוּ:
מֵאֹהֶל מוֹעֵד - From the Tent of Meeting. This teaches us that the Divine voice stopped, not continuing beyond the Tent. I might think that this was because the voice was low; Scripture therefore states: אֶת הַקּוֹל “Moses…heard the voice.” 9 What does it mean by הַקּוֹל? It refers to הַקּוֹלthe voice” described in Psalms: 10 “The voice of God is powerful; the voice of God is majestic; the voice of God breaks cedars.” If so, why does it say מֵאֹהֶל מוֹעֵד “from the Tent of Meeting”? It thus teaches us that the voice miraculously stopped at the entrance of the Tent. We find similarly: “The sound of the wings of the cherubim was heard up to the outer Courtyard.” 11 I might think that this was because the sound was low; Scripture therefore continues: “like the voice of God Almighty when He speaks.” Why, then, does it say: “up to the outer Courtyard”? To indicate that once it reached that point, it stopped.   מֵאֹהֶל מוֹעֵד.  מְלַמֵּד שֶׁהָיָה הַקּוֹל נִפְסָק וְלֹא הָיָה יוֹצֵא חוּץ לָאֹהֶל; יָכוֹל מִפְּנֵי שֶׁהַקּוֹל נָמוּךְ, תַּלְמוּד לוֹמָר אֶת הַקּוֹל, מַהוּ הַקּוֹל? הוּא הַקּוֹל הַמְפֹרָשׁ בִּתְהִלִּים קוֹל ה' בַּכֹּחַ קוֹל ה' בֶּהָדָר קוֹל ה' שֹׁבֵר אֲרָזִים (תהילים כ"ט), אִם כֵּן לָמָּה נֶאֱמַר מֵאֹהֶל מוֹעֵד? מְלַמֵּד שֶׁהָיָה הַקּוֹל נִפְסָק. כַּיּוֹצֵא בּוֹ וְקוֹל כַּנְפֵי הַכְּרוּבִים נִשְׁמַע עַד הֶחָצֵר הַחִיצֹנָה (יחזקאל י'), יָכוֹל שֶׁהַקּוֹל נָמוּךְ תַּלְמוּד לוֹמָר כְּקוֹל אֵל שַׁדַּי בְּדַבְּרוֹ, אִם כֵּן לָמָּה נֶאֱמַר עַד הֶחָצֵר הַחִיצֹנָה? שֶׁכֵּוָּן שֶׁמַּגִּיעַ שָׁם הָיָה נִפְסָק:
מֵאֹהֶל מוֹעֵד לֵאמֹֽר - (lit.) From the Tent of Meeting, saying. I might think that this indicates that God’s voice issued from the entire House (i.e., Tent of Meeting)? Scripture therefore states: “from above the Cover.” 12 I might think that this means from above the entire Cover? Scripture therefore continues: “from between the two cherubim.”   מֵאֹהֶל מוֹעֵד לֵאמֹֽר.  יָכוֹל מִכָּל הַבַּיִת, תַּלְמוּד לוֹמָר מֵעַל הַכַּפֹּרֶת, יָכוֹל מֵעַל הַכַּפֹּרֶת כֻּלָּהּ, תַּלְמוּד לוֹמָר מִבֵּין שְׁנֵי הַכְּרֻבִים:
לֵאמֹֽר - (lit.) Saying - This term indicates that God told Moses: “Go and tell them inspiring words: ‘It is for your sake that He speaks with me’” – for we find that the entire period of the 38 years following the incident with the spies, when the Israelites in the desert were treated by God as if they had been ostracized by Him, there was no intimate Divine communication with Moses, as it says: “It was when all those soldiers finished dying out…that God spoke to me, saying” 13i.e., only then was the Divine message addressed to me, i.e., amicably. Another explanation of לֵאמֹר: “Go and tell them My words, and report back to Me as to whether they accept them,” as was done earlier, where it says: “Moses conveyed the people’s words back to God.” 14   לֵאמֹֽר.  צֵא וֶאֱמֹר לָהֶם דִּבְרֵי כִּבּוּשִׁין — בִּשְׁבִילְכֶם הוּא נִדְבָּר עִמִּי; שֶׁכֵּן מָצִינוּ שֶׁכָּל ל"ח שָׁנָה שֶׁהָיוּ יִשְֹרָאֵל בַּמִּדְבָּר כִּמְנֻדִּים, מִן הַמְרַגְּלִים וָאֵילַךְ, לֹא נִתְיַחֵד הַדִּבּוּר עִם מֹשֶׁה, שֶׁנֶּאֱמַר וַיְהִי כַאֲשֶׁר תַּמּוּ כָּל אַנְשֵׁי הַמִּלְחָמָה לָמוּת … וַיְדַבֵּר ה' אֵלַי לֵאמֹר (דברים ב'), אֵלַי הָיָה הַדִּבּוּר. דָּבָר אַחֵר צֵא וֶאֱמֹר לָהֶן דְּבָרַי וַהֲשִׁיבֵנִי אִם יְקַבְּלוּם, כְּמָה שֶׁנֶּאֱמַר וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם וְגוֹ' (שמות י"ט):
2“Speak to the Israelites and say to them: ‘When a man from among you brings a voluntary ascent-offering to God, you must bring your offering only from animals, i.e., from cattle or from the flock.   בדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם אָדָ֗ם כִּי־יַקְרִ֥יב מִכֶּ֛ם קָרְבָּ֖ן לַֽיהֹוָ֑ה מִן־הַבְּהֵמָ֗ה מִן־הַבָּקָר֙ וּמִן־הַצֹּ֔אן תַּקְרִ֖יבוּ אֶת־קָרְבַּנְכֶֽם:
אָדָם כִּי־יַקְרִיב מִכֶּם - When a man from among you brings - i.e., if he wishes to bring. This passage concerns voluntary offerings.   אָדָם כִּי־יַקְרִיב מִכֶּם.  כְּשֶׁיַּקְרִיב; בְּקָרְבְּנוֹת נְדָבָה דִּבֵּר הָעִנְיָן:
אָדָם - A man. Why does it say this term here? To teach us that just as the first man (אָדָם) could never have brought an offering from stolen property, since everything was his, so you, too, may not offer up any stolen animal.   אָדָם.  לָמָּה נֶאֱמַר? מָה אָדָם הָרִאשׁוֹן לֹא הִקְרִיב מִן הַגָּזֵל — שֶׁהַכֹּל הָיָה שֶׁלּוֹ — אַף אַתֶּם לֹא תַּקְרִיבוּ מִן הַגָּזֵל (ויקרא רבה):
הַבְּהֵמָה - Animals. I might think that wild beasts are also included. Scripture therefore specifies: “cattle and flocks.”   הַבְּהֵמָה.  יָכוֹל אַף חַיָּה בִּכְלָל, תַּלְמוּד לוֹמָר בָּקָר וָצֹאן:
מִן־הַבְּהֵמָה - From animals - but not all animals. It thus excludes an animal that was an active or passive partner in an act of bestiality.   מִן־הַבְּהֵמָה.  וְלֹא כֻּלָּהּ — לְהוֹצִיא אֶת הָרוֹבֵעַ וְאֶת הַנִּרְבָּע:
מִן־הַבָּקָר - From the cattle. This limitation is stated to exclude an animal that was worshiped as an idol.   מִן־הַבָּקָר.  לְהוֹצִיא אֶת הַנֶּעֱבָד:
מִן־הַצֹּאן - From the flock. This limitation is stated to exclude an animal that was designated for idol-worship.   מִן־הַצֹּאן.  לְהוֹצִיא אֶת הַמֻּקְצָה:
וּמִן־הַצֹּאן - Or from the flock. The additional ו is added to exclude an animal that fatally gored a human. When it says in the next verse: מִן הַבָּקָר “from cattle,” which it need not have said, it comes to exclude an animal with a fatal defect.   וּמִן־הַצֹּאן.  לְהוֹצִיא אֶת הַנּוֹגֵחַ שֶׁהֵמִית; כְּשֶׁהוּא אוֹמֵר לְמַטָּה מִן הָעִנְיָן מִן הַבָּקָר — שֶׁאֵין תַּלְמוּד לוֹמָר — לְהוֹצִיא אֶת הַטְּרֵפָה (ספרא):
תַּקְרִיבוּ - You must bring. The plural form teaches that two or more people may bring a voluntary ascent-offering in partnership.   תַּקְרִיבוּ.  מְלַמֵּד שֶׁשְּׁנַיִם מִתְנַדְּבִים עוֹלָה בְּשֻׁתָּפוּת:
קָרְבַּנְכֶֽם - Your offering. The repeated use of the term קָרְבָּן teaches that an ascent-offering can be offered as a communal voluntary offering and not only by individuals. This refers specifically to the ascent-offering brought in order to keep the Altar active when no other offerings are being brought, termed “dessert of the Altar,” which is brought from the surplus of the shekels collected for communal offerings.   קָרְבַּנְכֶֽם.  מְלַמֵּד שֶׁהִיא בָּאָה נִדְבַת צִבּוּר, הִיא עוֹלַת קַיִץ הַמִּזְבֵּחַ, הַבָּאָה מִן הַמּוֹתָרוֹת (שבועות י"ב):
3If his sacrifice is an ascent-offering from cattle, he must bring an unblemished male. He must bring it willingly to the entrance to the Tent of Meeting, before God.   גאִם־עֹלָ֤ה קָרְבָּנוֹ֙ מִן־הַבָּקָ֔ר זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑נּוּ אֶל־פֶּ֜תַח אֹ֤הֶל מוֹעֵד֙ יַקְרִ֣יב אֹת֔וֹ לִרְצֹנ֖וֹ לִפְנֵ֥י יְהֹוָֽה:
זָכָר - A male - but not a female. When it says again below 15 זָכָר “a male,” which it need not have said, it teaches us that it must be “a male” and not an animal of unknown gender or a hermaphrodite.   זָכָר.  וְלֹא נְקֵבָה; כְּשֶׁהוּא אוֹמֵר זָכָר לְמַטָּה — שֶׁאֵין תַּלְמוּד לוֹמָר — זָכָר וְלֹא טֻמְטוּם וְאַנְדְּרוֹגִינוֹס:
תָּמִים - (lit.) Perfect - i.e., without blemish.   תָּמִים.  בְּלֹא מוּם:
אֶל־פֶּתַח אֹהֶל מוֹעֵד - To the entrance to the Tent of Meeting - i.e., he must tend to its bringing up to the entrance to the Courtyard. Why does it say יַקְרִיב twice? It teaches us that even if Reuven’s ascent-offering was confused with Shimon’s ascent-offering, each one brings one of the animals for the sake of whoever is the real owner. Similarly, if an ascent-offering was confused with non-consecrated animals, the non-consecrated animals are sold for those requiring ascent-offerings, and thus all the animals become ascent-offerings and each one is then brought for the sake of whoever designated them. I might think that this is the case even if an offering was confused with animals disqualified as sacrifices or with a different type of offering. Scripture therefore states: יַקְרִיבֶנּוּ (lit.) “he must bring it.”   אֶל־פֶּתַח אֹהֶל מוֹעֵד.  מְטַפֵּל בַּהֲבָאָתוֹ עַד הָעֲזָרָה; מַהוּ אוֹמֵר יַקְרִיב יַקְרִיב? אֲפִלּוּ נִתְעָרְבָה עוֹלַת רְאוּבֵן בְּעוֹלַת שִׁמְעוֹן יַקְרִיב כָּל אֶחָד לְשֵׁם מִי שֶׁהוּא, וְכֵן עוֹלָה בְּחֻלִּין, יִמָּכְרוּ הַחֻלִּין לְצָרְכֵי עוֹלוֹת, וַהֲרֵי הֵן כֻּלָּן עוֹלוֹת, וְתִקְרַב כָּל אֶחָד לְשֵׁם מִי שֶׁהוּא; יָכוֹל אֲפִלּוּ נִתְעָרְבָה בִּפְסוּלִין אוֹ בְּשֶׁאֵינוֹ מִינוֹ, תַּלְמוּד לוֹמַר "יַקְרִיבֶנּוּ" (ספרא):
יַקְרִיב אֹתוֹ - He must bring it. The addition of אֹתוֹ teaches that the Court compels him to bring the offering he promised. I might think that this means even against his will. Scripture therefore states: לִרְצֹנוֹ “willingly.” How is this possible? They press him until he says “I am willing.”   יַקְרִיב אֹתוֹ.  מְלַמֵּד שֶׁכּוֹפִין אוֹתוֹ, יָכוֹל בְּעַל כָּרְחוֹ, תַּלְמוּד לוֹמַר "לִרְצוֹנוֹ", הָא כֵּיצַד? כּוֹפִין אוֹתוֹ עַד שֶׁיֹּאמַר רוֹצֶה אֲנִי (שם):
לִפְנֵי ה' וסמך - Before God. He must lean. These words are written adjacent to teach us that leaning is not performed when offering a sacrifice at a private altar.   לִפְנֵי ה' וסמך.  אֵין סְמִיכָה בְּבָמָה (שם):
4He must lean his hand upon the head of the ascent-offering, and it will be accepted for him to atone for him.   דוְסָמַ֣ךְ יָד֔וֹ עַ֖ל רֹ֣אשׁ הָֽעֹלָ֑ה וְנִרְצָ֥ה ל֖וֹ לְכַפֵּ֥ר עָלָֽיו:
עַל רֹאשׁ הָֽעֹלָה - Upon the head of the ascent-offering. The word עֹלָה “ascent-offering” is repeated here to include even an obligatory ascent-offering as requiring leaning, and also to include an ascent-offering from flocks as requiring leaning.   עַל רֹאשׁ הָֽעֹלָה.  לְהָבִיא עוֹלַת חוֹבָה לִסְמִיכָה וּלְהָבִיא עוֹלַת הַצֹּאן (שם):
הָֽעֹלָה - The ascent-offering - The limitation indicated by the ה (“the”) excludes an ascent-offering of fowl from the procedure of leaning.   הָֽעֹלָה.  פְּרָט לְעוֹלַת הָעוֹף (שם):
וְנִרְצָה לוֹ - And it will be accepted for him. For what sins does it atone and regain acceptance for him? If you say for sins that incur excision, the death penalty by the Court, the death penalty by Divine act, or lashes, their respective forms of punishment are stated explicitly. We must therefore deduce that it regains acceptance as atonement for neglecting to fulfill an active commandment, or for transgressing a prohibition that can be rectified by performing an active commandment.   וְנִרְצָה לוֹ.  עַל מָה הוּא מְרַצֶּה לוֹ? אִם תֹּאמַר עַל כָּרֵתוֹת וּמִיתוֹת בֵּית דִּין אוֹ מִיתָה בִּידֵי שָׁמַיִם אוֹ מַלְקוּת, הֲרֵי עָנְשָׁן אָמוּר, הָא אֵינוֹ מְרַצֶּה אֶלָּא עַל עֲשֵֹה וְעַל לָאו שֶׁנִּתַּק לַעֲשֵֹה (שם):
5He must slaughter the bull before God. Aaron’s sons, the priests, must bring the blood to the Altar and dash the blood in an encircling manner onto the Altar at the entrance to the Tent of Meeting.   הוְשָׁחַ֛ט אֶת־בֶּ֥ן הַבָּקָ֖ר לִפְנֵ֣י יְהֹוָ֑ה וְ֠הִקְרִ֠יבוּ בְּנֵ֨י אַֽהֲרֹ֤ן הַכֹּֽהֲנִים֙ אֶת־הַדָּ֔ם וְזָֽרְק֨וּ אֶת־הַדָּ֤ם עַל־הַמִּזְבֵּ֨חַ֙ סָבִ֔יב אֲשֶׁר־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
וְשָׁחַט וְהִקְרִיבוּ הַכֹּֽהֲנִים - He must slaughter…the priests must bring [the blood]. From here we infer that only from the stage of receiving the blood after slaughter (קַבָּלָה) onwards is the task specific to the priesthood. This teaches us that the slaughtering itself is valid even when performed by a non-priest.   וְשָׁחַט וְהִקְרִיבוּ הַכֹּֽהֲנִים.  מִקַּבָּלָה וָאֵילַךְ מִצְוַת כְּהֻנָּה — לִמֵּד עַל הַשְּׁחִיטָה שֶׁכְּשֵׁרָה בְּזָר (שם):
לִפְנֵי ה' - Before God - i.e., in the Courtyard.   לִפְנֵי ה'.  בַּעֲזָרָה:
וְהִקְרִיבוּ - [The priests] must bring [the blood]. This must refer to receiving the blood (קַבָּלָה), as it is the first action performed after slaughtering, but its literal meaning denotes conveying the blood to the Altar (הוֹלָכָה), so we thus learn that both actions must be performed by the sons of Aaron.   וְהִקְרִיבוּ.  זוֹ קַבָּלָה, שֶׁהִיא הָרִאשׁוֹנָה, וּמַשְׁמָעָהּ לְשׁוֹן הוֹלָכָה, לָמַדְנוּ שְׁתֵּיהֶן:
בְּנֵי אַֽהֲרֹן - Aaron’s sons. I might think that this includes demoted priests (חֲלָלִים); 16 Scripture therefore states: הַכֹּהֲנִים “the priests.”   בְּנֵי אַֽהֲרֹן.  יָכוֹל חֲלָלִים, תַּלְמוּד לוֹמָר הַכֹּהֲנִים:
אֶת־הַדָּם וְזָֽרְקוּ אֶת־הַדָּם - The blood…and dash the blood. Why does Scripture state the word דָּם twice? It is thereby including the case of blood that was mixed with blood of the same type or with blood of another type of offering. I might think that this applies even if the blood was mixed with blood of disqualified sacrifices, or with blood of sin-offerings whose blood is applied inside the Sanctuary, or with blood of sin-offerings whose blood is applied outside it, although the latter’s blood is applied to the upper part of the Altar and the ascent-offering is dashed on its lower part. Scripture therefore states elsewhere: 17 אֶת דָּמוֹits blood.”   אֶת־הַדָּם וְזָֽרְקוּ אֶת־הַדָּם.  מַה תַּלְמוּד לוֹמָר דָּם דָּם שְׁנֵי פְּעָמִים? לְהָבִיא אֶת שֶׁנִּתְעָרֵב בְּמִינוֹ אוֹ בְּשֶׁאֵינוֹ מִינוֹ, יָכוֹל אַף בִּפְסוּלִים אוֹ בְּחַטָּאוֹת הַפְּנִימִיּוֹת אוֹ בְּחַטָּאוֹת הַחִיצוֹנִיּוֹת, שֶׁאֵלּוּ לְמַעְלָה וְהִיא לְמַטָּה, תַּלְמוּד לוֹמָר בְּמָקוֹם אַחֵר דָּמוֹ (זבחים פ"א):
וְזָֽרְקוּ - And dash - i.e., the priest stands below, on the floor of the Courtyard, and dashes the blood from the vessel onto the wall of the Altar below the red demarcation line, toward the corners. For this reason it says סָבִיב “encircling,” to indicate that the blood is to be placed on the four sides of the Altar. Or maybe it means that he must make the blood surround the Altar in an unbroken stream like a thread? Scripture therefore states: וְזָרְקוּ “and dash,” and it is impossible to encircle in an unbroken stream by dashing. If so, I might think that it is sufficient with one dashing; Scripture therefore states: סָבִיב “encircling.” How then is this accomplished? He puts two applications of blood that are visible on four sides.   וְזָֽרְקוּ.  עוֹמֵד לְמַטָּה וְזוֹרֵק מִן הַכְּלִי לְכֹתֶל הַמִּזְבֵּחַ לְמַטָּה מִחוּט הַסִּקְרָא כְּנֶגֶד הַזָּוִיּוֹת, לְכָךְ נֶאֱמַר סָבִיב — שֶׁיְּהֵא הַדָּם נָתוּן בְּאַרְבַּע רוּחוֹת הַמִּזְבֵּחַ; אוֹ יָכוֹל יַקִּיפֶנּוּ כְּחוּט, תַּלְמוּד לוֹמָר וְזָרְקוּ וְאִי אֶפְשַׁר לְהַקִּיף בִּזְרִיקָה, אִי וְזָרְקוּ יָכוֹל בִּזְרִיקָה אַחַת, תַּלְמוּד לוֹמָר סָבִיב, הָא כֵּיצַד? נוֹתֵן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע (ספרא):
אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵֽד - At the entrance to the Tent of Meeting - but not while the Tent is dismantled.   אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵֽד.  וְלֹא בִּזְמַן שֶׁהוּא מְפֹרָק (שם):
6He must then skin the ascent-offering and cut it up into its constituent sections.   ווְהִפְשִׁ֖יט אֶת־הָֽעֹלָ֑ה וְנִתַּ֥ח אֹתָ֖הּ לִנְתָחֶֽיהָ:
וְהִפְשִׁיט וגו' - He must then skin the ascent-offering. Why does Scripture state again: הָעֹלָה “the ascent-offering”? To include all ascent-offerings as requiring skinning and cutting into sections.   וְהִפְשִׁיט וגו'.  מַה תַּלְמוּד לוֹמַר הָעוֹלָה? לְרַבּוֹת אֶת כָּל הָעוֹלוֹת לְהֶפְשֵׁט וְנִתּוּחַ:
אֹתָהּ לִנְתָחֶֽיהָ - [Cut] it [up] into its sections - and not its constituent sections into smaller sections.   אֹתָהּ לִנְתָחֶֽיהָ.  וְלֹא נְתָחֶיהָ לִנְתָחִים (ספרא):
7The descendants of Aaron the priest must make a fire on the Altar and arrange wood on the fire.   זוְ֠נָֽתְנ֠וּ בְּנֵ֨י אַֽהֲרֹ֧ן הַכֹּהֵ֛ן אֵ֖שׁ עַל־הַמִּזְבֵּ֑חַ וְעָֽרְכ֥וּ עֵצִ֖ים עַל־הָאֵֽשׁ:
וְנָֽתְנוּאֵשׁ - [The descendants of Aaron] must make a fire - i.e., although fire comes down from heaven, it is nevertheless an obligation to bring regular fire.   וְנָֽתְנוּ … אֵשׁ.  אַף עַל פִּי שֶׁהָאֵשׁ יוֹרֶדֶת מִן הַשָּׁמַיִם מִצְוָה לְהָבִיא מִן הַהֶדְיוֹט (שם):
בְּנֵי אַֽהֲרֹן הַכֹּהֵן - The descendants of Aaron the priest. The addition of the term הַכֹּהֵן “the priest” teaches us that the high priest’s service is valid only when he is in his unique state of priesthood, but if he officiated wearing only the four garments of a regular priest, his service is invalid.   בְּנֵי אַֽהֲרֹן הַכֹּהֵן.  כְּשֶׁהוּא בְּכִהוּנוֹ, הָא אִם עָבַד בְּבִגְדֵי כֹּהֵן הֶדְיוֹט עֲבוֹדָתוֹ פְּסוּלָה:
8Aaron’s descendants, the priests, must then arrange the sections, plus the head and the fat, on top of the wood that is on the fire on the Altar.   חוְעָֽרְכ֗וּ בְּנֵ֤י אַֽהֲרֹן֙ הַכֹּ֣הֲנִ֔ים אֵ֚ת הַנְּתָחִ֔ים אֶת־הָרֹ֖אשׁ וְאֶת־הַפָּ֑דֶר עַל־הָֽעֵצִים֙ אֲשֶׁ֣ר עַל־הָאֵ֔שׁ אֲשֶׁ֖ר עַל־הַמִּזְבֵּֽחַ:
בְּנֵי אַֽהֲרֹן הַכֹּהֲנִים - Aaron’s descendants, the priests. The addition of the term הַכֹּהֲנִים “the priests” teaches us that the service of the regular priests is valid only when they are in their state of priesthood, but if a regular priest officiated wearing the eight garments of the high priest, his service is invalid.   בְּנֵי אַֽהֲרֹן הַכֹּהֲנִים.  כְּשֶׁהֵם בְּכִהוּנָם, הָא כֹּהֵן הֶדְיוֹט שֶׁעָבַד בִּשְׁמוֹנָה בְּגָדִים עֲבוֹדָתוֹ פְּסוּלָה (זבחים י"ח):
אֵת הַנְּתָחִים אֶת־הָרֹאשׁ - The sections, the head. Since the head is not included in the skinning, for it was already severed at the time of slaughtering, it was necessary to mention it specifically as being included among those pieces placed on the Altar.   אֵת הַנְּתָחִים אֶת־הָרֹאשׁ.  לְפִי שֶׁאֵין הָרֹאשׁ בִּכְלַל הֶפְשֵׁט, שֶׁכְּבָר הֻתַּז בִּשְׁחִיטָה, לְפִיכָךְ הֻצְרַךְ לִמְנוֹתוֹ לְעַצְמוֹ (חולין כ"ז):
וְאֶת־הַפָּדֶר - And the fat. Why is it mentioned specifically? To teach you that it is brought up together with the head, and with it one covers the place of slaughtering, thus presenting it in a dignified manner to the One above.   וְאֶת־הַפָּדֶר.  לָמָּה נֶאֱמַר? לְלַמֶּדְךָ שֶׁמַּעֲלֵהוּ עִם הָרֹאשׁ וּמְכַסֶּה בּוֹ אֶת בֵּית הַשְּׁחִיטָה, וְזֶהוּ דֶּרֶךְ כָּבוֹד שֶׁל מַעְלָה (שם):
אֲשֶׁר עַל־הַמִּזְבֵּֽחַ - On the Altar. This teaches us that the pieces of wood must not protrude outside of the woodpile.   אֲשֶׁר עַל־הַמִּזְבֵּֽחַ.  שֶׁלֹּא יִהְיוּ הַגְּזִירִין יוֹצְאִין חוּץ לַמַּעֲרָכָה (ספרא):
9The priest must wash its innards and its legs with water. The priest must burn it all up on the Altar, as an ascent-offering and a fire-offering pleasing to God.   טוְקִרְבּ֥וֹ וּכְרָעָ֖יו יִרְחַ֣ץ בַּמָּ֑יִם וְהִקְטִ֨יר הַכֹּהֵ֤ן אֶת־הַכֹּל֙ הַמִּזְבֵּ֔חָה עֹלָ֛ה אִשֵּׁ֥ה רֵֽיחַ־נִיח֖וֹחַ לַֽיהֹוָֽה:
עֹלָה - An ascent-offering - i.e., he must burn it up with the intent that it be an ascent-offering.   עֹלָה.  לְשֵׁם עוֹלָה יַקְטִירֶנּוּ:
אִשֵּׁה - A fire-offering - i.e., when he slaughters it, he must slaughter it with intent for it to be consumed by fire. Every instance of אִשֶּׁה denotes fire; “foede” in Old French.   אִשֵּׁה.  כְּשֶׁיִּשְׁחֲטֶנּוּ יְהֵי שׁוֹחֲטוֹ לְשֵׁם הָאֵשׁ; וְכָל אִשֶּׁה לְשׁוֹן אֵשׁ, פוש"ייר בְּלַעַז:
נִיחוֹחַ - Pleasing - i.e., it gives Me pleasure that I declared that this be done and My will was carried out.   נִיחוֹחַ.  נַחַת רוּחַ לְפָנַי, שֶׁאָמַרְתִּי וְנַעֲשָֹה רְצוֹנִי (שם):
10If his offering is brought from the flock—from sheep or from goats—as an ascent-offering, he must sacrifice an unblemished male.   יוְאִם־מִן־הַצֹּ֨אן קָרְבָּנ֧וֹ מִן־הַכְּשָׂבִ֛ים א֥וֹ מִן־הָֽעִזִּ֖ים לְעֹלָ֑ה זָכָ֥ר תָּמִ֖ים יַקְרִיבֶֽנּוּ:
וְאִם־מִן־הַצֹּאן - (lit.) And if…from the flock. The prefix ו indicates that this passage is a continuation of the previous subject. Why, then, is there a break here? To give Moses time to reflect between one passage and the next.   וְאִם־מִן־הַצֹּאן.  וי"ו מוֹסִיף עַל עִנְיָן רִאשׁוֹן, וְלָמָּה הֻפְסַק? לִתֵּן רֶוַח לְמֹשֶׁה לְהִתְבּוֹנֵן בֵּין פָּרָשָׁה לְפָרָשָׁה (שם):
מִן־הַצֹּאן מִן־הַכְּשָׂבִים מִן־הָֽעִזִּים - From the flock – from sheep or from goats - These three times that the word מִן is repeated indicate three limitations, excluding an animal that is old, sick, or dirty (malodorous) from being brought as offerings.   מִן־הַצֹּאן מִן־הַכְּשָׂבִים מִן־הָֽעִזִּים.  הֲרֵי אֵלּוּ ג' מִעוּטִין — פְּרָט לְזָקֵן וּלְחוֹלֶה וְלִמְזֹהָם (שם):
11He must slaughter it next to the north side of the Altar, before God. Aaron’s descendants, the priests, must dash its blood in an encircling manner onto the Altar.   יאוְשָׁחַ֨ט אֹת֜וֹ עַ֣ל יֶ֧רֶךְ הַמִּזְבֵּ֛חַ צָפֹ֖נָה לִפְנֵ֣י יְהֹוָ֑ה וְזָֽרְק֡וּ בְּנֵי֩ אַֽהֲרֹ֨ן הַכֹּֽהֲנִ֧ים אֶת־דָּמ֛וֹ עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
עַל יֶרֶךְ הַמִּזְבֵּחַ - means “on the side of the Altar.”   עַל יֶרֶךְ הַמִּזְבֵּחַ.  עַל צַד הַמִּזְבֵּחַ:
צָפֹנָה לִפְנֵי ה' - The north [side]…before God. but there is no requirement concerning the north side when bringing a sacrifice at a private altar.   צָפֹנָה לִפְנֵי ה'.  וְאֵין צָפוֹן בְּבָמָה (שם):
12The priest must cut it up into its constituent sections, including its head and its fat. The priest must arrange them on top of the wood that is on the fire on the Altar.   יבוְנִתַּ֤ח אֹתוֹ֙ לִנְתָחָ֔יו וְאֶת־רֹאשׁ֖וֹ וְאֶת־פִּדְר֑וֹ וְעָרַ֤ךְ הַכֹּהֵן֙ אֹתָ֔ם עַל־הָֽעֵצִים֙ אֲשֶׁ֣ר עַל־הָאֵ֔שׁ אֲשֶׁ֖ר עַל־הַמִּזְבֵּֽחַ:
13The priest must wash the innards and the legs with water. The priest must offer it all up, burning it up on the Altar, as an ascent-offering and a fire-offering pleasing to God.   יגוְהַקֶּ֥רֶב וְהַכְּרָעַ֖יִם יִרְחַ֣ץ בַּמָּ֑יִם וְהִקְרִ֨יב הַכֹּהֵ֤ן אֶת־הַכֹּל֙ וְהִקְטִ֣יר הַמִּזְבֵּ֔חָה עֹלָ֣ה ה֗וּא אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַֽיהֹוָֽה:

Second Portion

Vayikra (Leviticus) Chapter 1

14If his sacrifice to God is an ascent-offering from fowl, he must bring one of the turtledoves or the young pigeons.   ידוְאִ֧ם מִן־הָע֛וֹף עֹלָ֥ה קָרְבָּנ֖וֹ לַֽיהֹוָ֑ה וְהִקְרִ֣יב מִן־הַתֹּרִ֗ים א֛וֹ מִן־בְּנֵ֥י הַיּוֹנָ֖ה אֶת־קָרְבָּנֽוֹ:
מִן־הָעוֹף - From fowl - but not all fowl. Since it says: “An unblemished male from cattle, sheep, or goats,” 1 implying that perfection and male gender are required for offerings among animals, but there is no requirement of perfection and male gender for offerings among fowl, I might think that even a bird missing a limb may be brought. Scripture therefore states: מִן הָעוֹף “from fowl” but not all fowl.   מִן־הָעוֹף.  וְלֹא כָּל הָעוֹף; לְפִי שֶׁנֶּאֱמַר תָּמִים זָכָר בַּבָּקָר בַּכְּשָׂבִים וּבָעִזִּים — תַּמּוּת וְזַכְרוּת בִּבְהֵמָה וְאֵין תַּמּוּת וְזַכְרוּת בְּעוֹפוֹת — יָכוֹל אַף מְחֻסַּר אֵבֶר, תַּלְמוּד לוֹמָר מִן הָעוֹף (שם):
תֹּרִים - The turtledoves - i.e., older ones and not young ones.   תֹּרִים.  גְּדוֹלִים וְלֹא קְטַנִּים:
בְּנֵי יונה - The young pigeons - i.e., young ones and not older ones.   בְּנֵי יונה.  קְטַנִּים וְלֹא גְּדוֹלִים:
מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה - From the turtledoves or the young pigeons - The limitation מִן excludes one of either species during the beginning stage of their feathers turning yellow; a fowl at this stage is unsuitable as an offering, because it is considered too old among young pigeons and too young among turtledoves.   מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה.  פְּרָט לִתְחִלַּת הַצִּהוּב שֶׁבָּזֶה וְשֶׁבָּזֶה שֶׁהוּא פָּסוּל, שֶׁגָּדוֹל הוּא אֵצֶל בְּנֵי יוֹנָה וְקָטָן אֵצֶל תּוֹרִים (חולין כ"ב):
15The priest must bring it to the Altar, partially nip off its head, and burn up the head on the Altar. Its blood must be made to exude onto the wall of the Altar.   טווְהִקְרִיב֤וֹ הַכֹּהֵן֙ אֶל־הַמִּזְבֵּ֔חַ וּמָלַק֙ אֶת־רֹאשׁ֔וֹ וְהִקְטִ֖יר הַמִּזְבֵּ֑חָה וְנִמְצָ֣ה דָמ֔וֹ עַ֖ל קִ֥יר הַמִּזְבֵּֽחַ:
וְהִקְרִיבוֹ - [The priest] must bring it - i.e., he may bring even a single fowl.   וְהִקְרִיבוֹ.  אֲפִלּוּ פְּרֵדָה אַחַת יָבִיא (ספרא):
הַכֹּהֵן וּמָלַק - The priest must…nip off. This teaches us that nipping the head is not done through an implement but directly by the priest. He cuts at the nape of the neck with his fingernail, cutting through the neck bone until he reaches the simanim (the esophagus and trachea) and severs them.   הַכֹּהֵן וּמָלַק.  אֵין מְלִיקָה בִּכְלִי אֶלָּא בְּעַצְמוֹ שֶׁל כֹּהֵן, קוֹצֵץ בְּצִפָּרְנוֹ מִמּוּל הָעֹרֶף וְחוֹתֵךְ מַפְרַקְתּוֹ עַד שֶׁמַּגִּיעַ לַסִּימָנִין וְקוֹצְצָן (שם):
וְנִמְצָה דָמוֹ - Its blood must be made to exude. The term נִמְצָה is similar to מִיץ אַפַּיִם “the squeezing out of wrath,” 2 and כִּי אָפֵס הַמֵּץ “for the extorted wealth is no more”; 3 i.e., he presses the place of slaughter against the wall of the Altar so that the blood is squeezed out and flows down.   וְנִמְצָה דָמוֹ.  לְשׁוֹן מִיץ אַפַּיִם (משלי ל'), כִּי אָפֵס הַמֵּץ (ישעיהו ט"ז), כּוֹבֵשׁ בֵּית הַשְּׁחִיטָה עַל קִיר הַמִּזְבֵּחַ וְהַדָּם מִתְמַצֶּה וְיוֹרֵד (זבחים ס"ה):
וּמָלַק וְהִקְטִיר וְנִמְצָה - Nip off…and burn up…exude. Is it possible to say this, that after he burns it he can then extract its blood? Rather the verse is implying: Just as while burning the head and body are separate, so the nipping of the head is also done in this way. However, the straightforward meaning of the verse is that the order of the words is inverted: He must nip off the head and burn it up, but before the burning “its blood must have already been made to exude.”   וּמָלַק וְהִקְטִיר וְנִמְצָה.  אֶפְשַׁר לוֹמַר כֵּן מֵאַחַר שֶׁהוּא מַקְטִיר הוּא מוֹצֶה? אֶלָּא מַה הַקְטָרָה הָרֹאשׁ בְּעַצְמוֹ וְהַגּוּף בְּעַצְמוֹ, אַף מְלִיקָה כֵּן. וּפְשׁוּטוֹ שֶׁל מִקְרָא מְסֹרָס הוּא — וּמָלַק וְהִקְטִיר, וְקֹדֶם הַקְטָרָה וְנִמְצָה דָמוֹ כְּבָר:
16He must remove its crop along with its entrails, and discard it next to the Altar on the east side, at the place of the ashes.   טזוְהֵסִ֥יר אֶת־מֻרְאָת֖וֹ בְּנֹֽצָתָ֑הּ וְהִשְׁלִ֨יךְ אֹתָ֜הּ אֵ֤צֶל הַמִּזְבֵּ֨חַ֙ קֵ֔דְמָה אֶל־מְק֖וֹם הַדָּֽשֶׁן:
מֻרְאָתוֹ - This is the place of the waste (רְעִי), i.e., its crop.   מֻרְאָתוֹ.  מְקוֹם הָרְעִי, זֶה הַזֶּפֶק (ספרא):
בְּנֹֽצָתָהּ  - means “with its entrails.” נוֹצָה here denotes something loathsome, as in: “for they became repulsive (נָצוּ) and staggered.” 4 This, too, is the sense in which Onkelos translates it: בְּאוּכְלֵהּ “with its digested food,” and this is also the interpretation of Abba Yosei ben Chanan, who said: He takes the gizzard along with it. 5 But our rabbis of blessed memory said: He cuts an opening like a chimney around the crop with a knife and removes it together with the feathers (נוֹצָה) on the skin. Regarding an ascent-offering of an animal, which only eats from its owners’ feeding-trough, it says: “He must wash the innards and the legs with water…and burn it up….” 6 However, regarding a fowl, which gets its food from stolen property, it says: “he must discard” the entrails that have eaten stolen food.   בְּנֹֽצָתָהּ.  עִם בְּנֵי מֵעֶיהָ, וְנוֹצָה לְשׁוֹן דָּבָר הַמָּאוּס, כְּמוֹ כִּי נָצוּ גַּם נָעוּ (איכה ד'), וְזֶהוּ שֶׁתִּרְגֵּם אֻנְקְלוֹס בְּאוּכְלֵיהּ; וְזֶהוּ מִדְרָשׁוֹ שֶׁל אַבָּא יוֹסֵי בֶּן חָנָן שֶׁאָמַר נוֹטֵל אֶת הַקֻּרְקְבָן עִמָּהּ; וְרַבּוֹתֵינוּ זִ"לִ אָמְרוּ קוֹדֵר סְבִיב הַזֶּפֶק בְּסַכִּין כְּעֵין אֲרֻבָּה וְנוֹטְלוֹ עִם הַנּוֹצָה שֶׁעַל הָעוֹר (ספרא); בְּעוֹלַת בְּהֵמָה שֶׁאֵינָהּ אוֹכֶלֶת אֶלָּא בְּאֵבוּס בְּעָלֶיהָ, נֶאֱמַר וְהַקֶּרֶב וְהַכְּרָעַיִם יִרְחַץ בַּמָּיִם וְהִקְטִיר, וּבָעוֹף שֶׁנָּזוֹן מִן הַגָּזֵל, נֶאֱמַר וְהִשְלִיךְ אֶת הַמֵּעַיִם, שֶׁאָכַל מִן הַגָּזֵל (ויקרא רבה ג'):
אֵצֶל הַמִּזְבֵּחַ קֵדְמָה - Next to the Altar on the east side - i.e., to the east of the ramp.   אֵצֶל הַמִּזְבֵּחַ קֵדְמָה.  בְּמִזְרָחוֹ שֶׁל כֶּבֶשׁ (ספרא):
אֶל־מְקוֹם הַדָּֽשֶׁן - At the place of the ashes - i.e., the place where they would deposit each morning the ashes removed from the Outer Altar, and the ashes removed from the Inner Altar and from the Candelabrum. All of them were miraculously swallowed up there on the spot.   אֶל־מְקוֹם הַדָּֽשֶׁן.  מָקוֹם שֶׁנּוֹתְנִין שָׁם תְּרוּמַת הַדֶּשֶׁן בְּכָל בֹּקֶר וְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה, וְכֻלָּם נִבְלָעִים שָׁם בִּמְקוֹמָן:
17He must tear it open with its feathers intact, but he must not tear it apart completely. The priest must then burn it up on the Altar, on top of the wood on the fire, as an ascent-offering and a fire-offering pleasing to God.   יזוְשִׁסַּ֨ע אֹת֣וֹ בִכְנָפָיו֘ לֹ֣א יַבְדִּיל֒ וְהִקְטִ֨יר אֹת֤וֹ הַכֹּהֵן֙ הַמִּזְבֵּ֔חָה עַל־הָֽעֵצִ֖ים אֲשֶׁ֣ר עַל־הָאֵ֑שׁ עֹלָ֣ה ה֗וּא אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַֽיהֹוָֽה:
וְשִׁסַּע - He must tear [it] open. The term שִׁסּוּעַ “tearing apart” is used only when done by hand. Similarly, it states regarding Samson: “and he tore the young lion apart (וַיְשַׁסְּעֵהוּ) as one tears a kid goat.” 7   וְשִׁסַּע.  אֵין שִׁסּוּעַ אֶלָּא בַּיָּד, וְכֵן הוּא אוֹמֵר בְּשִׁמְשׁוֹן וַיְשַׁסְּעֵהוּ כְּשַׁסַּע הַגְּדִי וְגוֹ' (שופטים י"ד):
בִכְנָפָיו - With its feathers - i.e., with its feathers still attached, meaning that he does not need to pluck the feathers of its plumage.   בִכְנָפָיו.  עִם כְּנָפָיו — אֵינוֹ צָרִיךְ לִמְרֹט כַּנְפֵי נוֹצָתוֹ:
בִכְנָפָיו - refers to the actual feathers. But surely you do not find any ordinary person who smells the bad odor of burning feathers and is not revolted by it. Why, then, does the verse say: “the priest must then burn it up”? In order that the Altar appear “satiated” and adorned with the sacrifice of a poor man.   בִכְנָפָיו.  נוֹצָה מַמָּשׁ; וַהֲלֹא אֵין לְךָ הֶדְיוֹט שֶׁמֵּרִיחַ רֵיחַ כְּנָפַיִם נִשְֹרָפִים וְאֵין נַפְשׁוֹ קָצָה עָלָיו, וְלָמָּה אָמַר הַכָּתוּב יַקְרִיב? כְּדֵי שֶׁיְּהֵא הַמִּזְבֵּחַ שָֹבֵעַ וּמְהֻדָּר בְּקָרְבָּנוֹ שֶׁל עָנִי (ויק"ר ג'):
לֹא יַבְדִּיל - He must not tear it apart - i.e., he does not break it completely into two pieces, but tears it open from its back. It says here regarding fowl: “a pleasing aroma,” and it says regarding animals: “a pleasing aroma,” 8 to tell you that one who brings a larger offering and one who brings a smaller offering are equally pleasing, as long as one directs his heart to Heaven.   לֹא יַבְדִּיל.  אֵינוֹ מְפָרְקוֹ לְגַמְרֵי, לִשְׁתֵּי חֲתִיכוֹת, אֶלָּא קוֹרְעוֹ מִגַּבּוֹ; נֶאֱמַר בָּעוֹף רֵיחַ נִיחוֹחַ וְנֶאֱמַר בַּבְּהֵמָה רֵיחַ נִיחוֹחַ, לוֹמַר לְךָ אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט וּבִלְבַד שֶׁיְּכַוֵּן אֶת לִבּוֹ לַשָּׁמַיִם (ספרא):

Vayikra (Leviticus) Chapter 2

1If a person brings an unspecified grain-offering to God, his offering must be of fine flour. He must pour oil over it and place frankincense upon it.   אוְנֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽיהֹוָ֔ה סֹ֖לֶת יִֽהְיֶ֣ה קָרְבָּנ֑וֹ וְיָצַ֤ק עָלֶ֨יהָ֙ שֶׁ֔מֶן וְנָתַ֥ן עָלֶ֖יהָ לְבֹנָֽה:
וְנֶפֶשׁ כִּֽי־תַקְרִיב - If a person brings. The term נֶפֶשׁ is not mentioned regarding any of the other voluntary offerings except with the grain-offering, for the following reason: Who typically donates a grain-offering? A poor man. The Holy One, blessed be He, says: I regard him as if he brought his very soul (נֶפֶשׁ) before Me.   וְנֶפֶשׁ כִּֽי־תַקְרִיב.  לֹא נֶאֱמַר נֶפֶשׁ בְּכָל קָרְבְּנוֹת נְדָבָה אֶלָּא בַּמִּנְחָה, מִי דַּרְכּוֹ לְהִתְנַדֵּב מִנְחָה? עָנִי. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, מַעֲלֶה אֲנִי עָלָיו כְּאִלּוּ הִקְרִיב נַפְשׁוֹ (מנחות ק"ד):
סֹלֶת יִֽהְיֶה קָרְבָּנוֹ - His offering must be of fine flour. One who says: “I take upon myself to bring a grain-offering,” without specifying a type, brings a grain-offering of fine flour, for it is the first type of grain-offering in that it has the fistful (קֹמֶץ) separated when it is still raw fine flour, as explained further in this section. Since five types of grain-offerings are enumerated here, and all except for this one are brought already baked before the fistful is separated, it is called “the grain-offering of fine flour.”   סֹלֶת יִֽהְיֶה קָרְבָּנוֹ.  הָאוֹמֵר הֲרֵי עָלַי מִנְחָה סְתָם, מֵבִיא מִנְחַת סֹלֶת, שֶׁהִיא הָרִאשׁוֹנָה שֶׁבַּמְּנָחוֹת וְנִקְמֶצֶת כְּשֶׁהִיא סֹלֶת, כְּמוֹ שֶׁמְּפֹרָשׁ בָּעִנְיָן; לְפִי שֶׁנֶּאֶמְרוּ כָּאן חֲמִשָּׁה מִינֵי מְנָחוֹת, וְכֻלָּן בָּאוֹת אֲפוּיוֹת קֹדֶם קְמִיצָה חוּץ מִזּוֹ, לְכָךְ קְרוּיָה מִנְחַת סֹלֶת:
סֹלֶת - Fine flour. The term סֹלֶת always denotes flour made from wheat, as it says, סֹלֶת חִטִּים “fine wheat flour.” 9 A grain-offering is never less than one-tenth of an ephah, as it says: “one-tenth of fine flour…as a grain-offering,” 10 i.e., one-tenth for each grain-offering.   סֹלֶת.  אֵין סֹלֶת אֶלָּא מִן הַחִטִּין, שֶׁנֶּאֱמַר סֹלֶת חִטִּים (שמות כ"ט), וְאֵין מִנְחָה פְּחוּתָה מֵעִשָּׂרוֹן, שֶׁנֶּאֱמַר וְעִשָּׂרוֹן סֹלֶת … לְמִנְחָה (ויקרא י"ד) — עִשָּׂרוֹן לְכָל מִנְחָה:
וְיָצַק עָלֶיהָ שֶׁמֶן - He must pour oil over it - i.e., over all of it.   וְיָצַק עָלֶיהָ שֶׁמֶן.  עַל כֻּלָּהּ:
וְנָתַן עָלֶיהָ לְבֹנָֽה - And place frankincense upon it- 

i.e., on part of it; he places a fistful of frankincense over one side of it.

What makes you say this? Because the rule is that an inclusive clause followed by another inclusive clause is always exclusive. Another explanation for the difference: the oil is poured over all of it because it is mixed with it and its fistful is taken together with it, as it says: “of its fine flour and oil,” 11 whereas the frankincense is put on only part of it because it is not mixed with it nor is the fistful taken with it, as it says: “apart from all its frankincense,” i.e., that after he has taken the fistful of flour and oil, he gathers all the frankincense that is upon it, and burns it along with the fistful.

  וְנָתַן עָלֶיהָ לְבֹנָֽה.  עַל מִקְצָתָהּ — מַנִּיחַ קֹמֶץ לְבוֹנָה עָלֶיהָ לְצַד אֶחָד. וּמָה רָאִיתָ לוֹמַר כֵּן? שֶׁאֵין רִבּוּי אַחַר רִבּוּי בַּתּוֹרָה אֶלָּא לְמַעֵט; דָּבָר אַחֵר: שֶׁמֶן עַל כֻּלָּהּ, מִפְּנֵי שֶׁהוּא נִבְלָל עִמָּהּ וְנִקְמָץ עִמָּהּ, כְּמוֹ שֶׁנֶּאֱמַר מִסָּלְתָּהּ וּמִשַּׁמְנָהּ, וּלְבוֹנָה עַל מִקְצָתָהּ, שֶׁאֵינָהּ נִבְלֶלֶת עִמָּהּ וְלֹא נִקְמֶצֶת עִמָּהּ, שֶׁנֶּאֱמַר עַל כָּל לְבֹנָתָהּ, שֶׁלְּאַחַר שֶׁקָּמַץ מְלַקֵּט אֶת הַלְּבוֹנָה כֻּלָּהּ מֵעָלֶיהָ וּמַקְטִירָהּ (ספרא):
וְיָצַק וְנָתַן והביאה - He must pour…and place…He must bring it. This teaches that pouring and mixing the oil can be done by a non-priest.   וְיָצַק וְנָתַן והביאה.  מְלַמֵּד שֶׁיְּצִיקָה וּבְלִילָה כְּשֵׁרִים בְּזָר (שם):
2He must bring it to Aaron’s descendants, the priests. From there, the priest must scoop out a fistful of its fine flour and oil, apart from all its frankincense. The priest must burn up its memorial portion on the Altar, as a fire-offering pleasing to God.   בוֶֽהֱבִיאָ֗הּ אֶל־בְּנֵ֣י אַֽהֲרֹן֘ הַכֹּֽהֲנִים֒ וְקָמַ֨ץ מִשָּׁ֜ם מְלֹ֣א קֻמְצ֗וֹ מִסָּלְתָּהּ֙ וּמִשַּׁמְנָ֔הּ עַ֖ל כָּל־לְבֹֽנָתָ֑הּ וְהִקְטִ֨יר הַכֹּהֵ֜ן אֶת־אַזְכָּֽרָתָהּ֙ הַמִּזְבֵּ֔חָה אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַֽיהֹוָֽה:
הַכֹּֽהֲנִים וְקָמַץ - The priests…must scoop. i.e., from scooping out the fistful onwards is the task specific to the priests.   הַכֹּֽהֲנִים וְקָמַץ.  מִקְּמִיצָה וָאֵילָךְ מִצְוַת כְּהֻנָּה (שם):
וְקָמַץ מִשָּׁם - From there, [the priest] must scoop - i.e., even from the place where the non-priest that brought it is standing. This teaches you that taking the fistful is valid anywhere in the Courtyard, even in the eleven cubits where the Israelites tread.   וְקָמַץ מִשָּׁם.  מִמָּקוֹם שֶׁרַגְלֵי הַזָּר עוֹמְדוֹת; לְלַמֶּדְךָ שֶׁהַקְּמִיצָה כְּשֵׁרָה בְּכָל מָקוֹם בָּעֲזָרָה, אַף בְּי"א אַמָּה שֶׁל מְקוֹם דְּרִיסַת רַגְלֵי יִשְֹרָאֵל (יומא ט"ז):
מְלֹא קֻמְצוֹ - (lit.) His fistful. I might think that this means that it is full to overflowing, i.e., it bursts forth from his fist and comes out on every side. Scripture therefore states elsewhere: “He must lift out from it with his fist (בְּקֻמְצוֹ)” 12i.e., only that which is within the fistful is valid. However, if it would have just said בְּקֻמְצוֹ, I might think that even an incomplete fistful is valid. Scripture therefore states: מְלֹא “full.” How, then, is a fistful taken? He closes his middle three fingers on the palm of his hand, and this is the definition of the term קֹמֶץ in the Hebrew language.   מְלֹא קֻמְצוֹ.  יָכוֹל מְבֹרָץ — מְבַצְבֵּץ וְיוֹצֵא לְכָל צַד, תַּלְמוּד לוֹמָר בְּמָקוֹם אַחֵר וְהֵרִים מִמֶּנּוּ בְּקֻמְצוֹ (ויקרא ו') — לֹא יְהֵא כָּשֵׁר אֶלָּא מַה שֶּׁבְּתוֹךְ הַקֹּמֶץ, אִי בְּקֻמְצוֹ יָכוֹל חָסֵר, תַּלְמוּד לוֹמָר מְלֹא, הָא כֵּיצַד? חוֹפֶה שְׁלוֹשׁ אֶצְבְּעוֹתָיו עַל פַּס יָדוֹ, וְזֶהוּ קֹמֶץ בְּמַשְׁמַע לָשׁוֹן הָעִבְרִית (מנחות י"א):
עַל כָּל־לְבֹֽנָתָהּ - (lit.) Upon all its frankincense - means: apart from all the frankincense; the fistful should be full just from the flour and oil.   עַל כָּל־לְבֹֽנָתָהּ.  לְבַד כָּל הַלְּבוֹנָה יְהֵא הַקֹּמֶץ מָלֵא:
לְבֹֽנָתָהּ וְהִקְטִיר - Its frankincense. [The priest] must burn up. i.e., the frankincense is also burned up.   לְבֹֽנָתָהּ וְהִקְטִיר.  אַף הַלְּבוֹנָה בְּהַקְטָרָה:
מְלֹא קֻמְצוֹ מִסָּלְתָּהּ וּמִשַּׁמְנָהּ - A fistful of its fine flour and oil - but if he took a fistful, and a grain of salt or a particle of frankincense came up in his hand with the flour, it is invalid.   מְלֹא קֻמְצוֹ מִסָּלְתָּהּ וּמִשַּׁמְנָהּ.  הָא אִם קָמַץ וְעָלָה בְּיָדוֹ גַּרְגֵּר מֶלַח אוֹ קֹרֶט לְבוֹנָה פְּסוּלָה (שם ו'):
אַזְכָּֽרָתָהּ - Its memorial portion - i.e., the fistful that is offered to God on High serves as the commemorative part of the grain-offering, for thereby its owners are remembered for good and as giving satisfaction to God.   אַזְכָּֽרָתָהּ.  הַקֹּמֶץ הָעוֹלֶה לְגָבוֹהַּ הוּא זִכְרוֹן הַמִּנְחָה — שֶׁבּוֹ נִזְכָּר בְּעָלֶיהָ לְטוֹבָה וּלְנַחַת רוּחַ:
3The remainder of the grain-offering will belong to Aaron and his sons. It is an offering of superior holiness from the fire-offerings of God.   גוְהַנּוֹתֶ֨רֶת֙ מִן־הַמִּנְחָ֔ה לְאַֽהֲרֹ֖ן וּלְבָנָ֑יו קֹ֥דֶשׁ קָֽדָשִׁ֖ים מֵֽאִשֵּׁ֥י יְהֹוָֽה:
לְאַֽהֲרֹן וּלְבָנָיו - To Aaron and his sons - i.e., the high priest takes a portion first, without any division of the grain-offering, and the ordinary priests then divide the rest.   לְאַֽהֲרֹן וּלְבָנָיו.  כֹּהֵן גָּדוֹל נוֹטֵל חֵלֶק בָּרֹאשׁ שֶׁלֹּא בְּמַחֲלֹקֶת וְהַהֶדְיוֹט בְּמַחֲלֹקֶת (ספרא):
קֹדֶשׁ קָֽדָשִׁים - Superior holiness - it is for them.   קֹדֶשׁ קָֽדָשִׁים.  הִיא לָהֶם:
מֵֽאִשֵּׁי ה' - from the fire-offerings of God - means: they only have a portion in it after the placing of the memorial portion onto the fire.   מֵֽאִשֵּׁי ה'.  אֵין לָהֶם חֵלֶק בָּהּ אֶלָּא לְאַחַר מַתְּנוֹת הָאִשִּׁים (שם):
4If you bring a grain-offering baked in an oven, it must consist of unleavened loaves of fine flour mixed with oil, or of flat unleavened cakes smeared with oil.   דוְכִ֥י תַקְרִ֛ב קָרְבַּ֥ן מִנְחָ֖ה מַֽאֲפֵ֣ה תַנּ֑וּר סֹ֣לֶת חַלּ֤וֹת מַצֹּת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֥ים בַּשָּֽׁמֶן:
וְכִי תקריב וגו' - If you bring… This refers to a case when someone said: “I take on myself to bring a grain-offering baked in an oven.” Scripture thus teaches that he must bring either loaves or flat cakes – the loaves being mixed with oil and the flat-cakes smeared with oil. Our rabbis differ regarding the procedure of their smearing: Some say that the cakes were smeared repeatedly until all the oil of the log was used up, for all grain-offerings require the use of a log of oil. Others, however, hold that they were smeared in the form of a Greek כ and the remaining oil was consumed separately by the priests. Why does Scripture state בַּשֶּׁמֶן “with oil” twice? To indicate that the second and third grades of oil extracted from the olives are valid, while the first grade of oil is required only for the Candelabrum, where it says: זָךְ “clear.” 13 We have also learned in Menachot: 14 Regarding all grain-offerings that are baked before the fistful is taken –their fistful being taken by breaking the loaf into pieces – are all brought as 10 loaves, and those described as flat cakes are brought as 10 flat cakes.   וְכִי תקריב וגו'.  שֶׁאָמַר הֲרֵי עָלַי מִנְחַת מַאֲפֵה תַּנּוּר; וְלִמֵּד הַכָּתוּב שֶׁיָּבִיא אוֹ חַלּוֹת אוֹ רְקִיקִין, הַחַלּוֹת בְּלוּלוֹת וְהָרְקִיקִין מְשׁוּחִין; וְנֶחְלְקוּ רַבּוֹתֵינוּ בִּמְשִׁיחָתָן, יֵשׁ אוֹמְרִים מוֹשְׁחָן וְחוֹזֵר וּמוֹשְׁחָן עַד שֶׁכָּלֶה כָּל הַשֶּׁמֶן שֶׁבַּלֹּג — שֶׁכָּל הַמְּנָחוֹת טְעוּנוֹת לֹג שֶׁמֶן — וְיֵשׁ אוֹמְרִים מוֹשְׁחָן כְּמִין "כִי" וּשְׁאָר הַשֶּׁמֶן נֶאֱכָל בִּפְנֵי עַצְמוֹ לַכֹּהֲנִים (מנחות ע"ה); מַה תַּלְמוּד לוֹמָר בַּשֶּׁמֶן בַּשֶּׁמֶן שְׁנֵי פְּעָמִים? לְהַכְשִׁיר שֶׁמֶן שֵׁנִי וּשְׁלִישִׁי הַיּוֹצֵא מִן הַזֵּיתִים, וְאֵין צָרִיךְ שֶׁמֶן רִאשׁוֹן אֶלָּא לַמְּנוֹרָה שֶׁנֶּאֱמַר בּוֹ זָךְ (שמות כ"ז), וְשָׁנִינוּ בִּמְנָחוֹת כָּל הַמְּנָחוֹת הָאֲפוּיוֹת לִפְנֵי קְמִיצָתָן וְנִקְמָצוֹת עַל יְדֵי פְּתִיתָה, כֻּלָּן בָּאוֹת עֶשֶֹר עֶשֶֹר חַלּוֹת, וְהָאָמוּר בָּה רְקִיקִין בָּאָה עֲשָׂרָה רְקִיקִין (מנחות ע"ו):
5If a grain-offering in a frying pan is your sacrifice, it must be of fine flour mixed with oil. It must be unleavened.   הוְאִם־מִנְחָ֥ה עַל־הַמַּֽחֲבַ֖ת קָרְבָּנֶ֑ךָ סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן מַצָּ֥ה תִֽהְיֶֽה:
וְאִם־מִנְחָה עַל־הַמַּֽחֲבַת - If a grain-offering in a frying pan - i.e., he says: “I take upon myself to bring a pan-fried grain-offering.” The מַחֲבַת is a vessel that was used in the Temple, in which this particular grain-offering was baked over fire in oil. The vessel was not deep but shallow, and thus the grain-offerings made in it were crisp, for since it was flat, the fire burned the oil before it could soften the dough. All grain-offerings that were fried require three placings of oil: pouring it onto them after the dough is mixed, mixing it into the dough, and placing oil into the empty vessel before their preparation.   וְאִם־מִנְחָה עַל־הַמַּֽחֲבַת.  שֶׁאָמַר הֲרֵי עָלַי מִנְחַת מַחֲבַת; וּכְלִי הוּא שֶׁהָיָה בַּמִּקְדָּשׁ, שֶׁאוֹפִין בּוֹ מִנְחָה זוֹ עַל הָאוּר בְּשֶׁמֶן, וְהַכְּלִי אֵינוֹ עָמֹק אֶלָּא צָף, וּמַעֲשֵׂי הַמִּנְחָה שֶׁבְּתוֹכוֹ קָשִׁין, שֶׁמִּתּוֹךְ שֶׁהִיא צָפָה, הָאוּר שׂוֹרֵף אֶת הַשֶּׁמֶן. וְכֻלָּן טְעוּנוֹת שָׁלוֹשׁ מַתְּנוֹת שֶׁמֶן — יְצִיקָה וּבְלִילָה וּמַתַּן שֶׁמֶן בִּכְלִי קֹדֶם לַעֲשִֹיָּתָן (שם ע"ד):
סֹלֶת בְּלוּלָה בַשֶּׁמֶן - Fine flour mixed with oil. This teaches us that he mixes the oil while they are still flour, before the baking.   סֹלֶת בְּלוּלָה בַשֶּׁמֶן.  מְלַמֵּד שֶׁבּוֹלְלָן בְּעוֹדָן סֹלֶת (מנחות ע"ד):
6Break it into pieces. You must pour oil over it. It is a grain-offering.   ופָּת֤וֹת אֹתָהּ֙ פִּתִּ֔ים וְיָֽצַקְתָּ֥ עָלֶ֖יהָ שָׁ֑מֶן מִנְחָ֖ה הִֽוא:
פָּתוֹת אֹתָהּ פִּתִּים - Break it into pieces. This is written to include all grain-offerings that are baked before the fistful is taken, that they must be broken into pieces.   פָּתוֹת אֹתָהּ פִּתִּים.  לְרַבּוֹת כָּל הַמְּנָחוֹת הַנֶּאֱפוֹת קֹדֶם קְמִיצָה לִפְתִיתָה (שם ע"ה):
וְיָֽצַקְתָּ עָלֶיהָ שָׁמֶן מִנְחָה הִֽוא - You must pour oil over it; it is a grain-offering. This is written to include all grain-offerings in the requirement that oil be poured over them after the mixing. I might think that this applies even to the grain-offering baked in an oven; Scripture therefore states here: עָלֶיהָ “over it.” Perhaps I should exclude only baked loaves but not flat cakes? Scripture therefore states: הִיא “it.”   וְיָֽצַקְתָּ עָלֶיהָ שָׁמֶן מִנְחָה הִֽוא.  לְרַבּוֹת כָּל הַמְּנָחוֹת לִיצִיקָה; יָכוֹל אַף מִנְחָה מַאֲפֵה תַּנּוּר כֵּן, תַּלְמוּד לוֹמָר עָלֶיהָ; אוֹצִיא אֶת הַחַלּוֹת וְלֹא אוֹצִיא אֶת הָרְקִיקִין, תַּלְמוּד לוֹמָר הִוא (שם):

Third Portion

Vayikra (Leviticus) Chapter 2

7If your sacrifice is a grain-offering in a deep frying pan, it must be made of fine flour with oil.   זוְאִם־מִנְחַ֥ת מַרְחֶ֖שֶׁת קָרְבָּנֶ֑ךָ סֹ֥לֶת בַּשֶּׁ֖מֶן תֵּֽעָשֶֽׂה:
מַרְחֶשֶׁת - Deep frying pan. The מַרְחֶשֶׁת is a vessel that was used in the Temple. It was deep, and because it was deep, the oil amassed and thus the fire did not burn it. Therefore the grain-offerings made inside it quiver (רוֹחֲשִׁין). Anything soft and elastic due to the liquid inside it appears as though it quivers and shakes.   מַרְחֶשֶׁת.  כְּלִי הוּא שֶׁהָיָה בַּמִּקְדָּשׁ, עָמֹק, וּמִתּוֹךְ שֶׁהִיא עֲמֻקָּה, שַׁמְנָהּ צָבוּר וְאֵין הָאוּר שׂוֹרְפוֹ, לְפִיכָךְ מַעֲשֵׂי מִנְחָה הָעֲשׂוּיִין לְתוֹכָהּ רוֹחֲשִׁין; כָּל דָּבָר רַךְ עַל יְדֵי מַשְׁקֶה נִרְאֶה כְּרוֹחֵשׁ וּמְנַעֲנֵעַ (ספרא):
8You must bring to God the grain-offering that will be made from these preparations of flour. He must bring it to the priest, and he must bring it to the Altar.   חוְהֵֽבֵאתָ֣ אֶת־הַמִּנְחָ֗ה אֲשֶׁ֧ר יֵֽעָשֶׂ֛ה מֵאֵ֖לֶּה לַֽיהֹוָ֑ה וְהִקְרִיבָהּ֙ אֶל־הַכֹּהֵ֔ן וְהִגִּישָׁ֖הּ אֶל־הַמִּזְבֵּֽחַ:
אֲשֶׁר יֵֽעָשֶׂה מֵאֵלֶּה - That will be made from these - i.e., from one of these different types of grain-offerings.   אֲשֶׁר יֵֽעָשֶׂה מֵאֵלֶּה.  מֵאֶחָד מִן הַמִּינִים הַלָּלוּ:
וְהִקְרִיבָהּ - He must bring it - i.e., the owner – “to the priest.”   וְהִקְרִיבָהּ.  בְּעָלֶיהָ אל הכהן:
וְהִגִּישָׁהּ - And he must bring it - i.e., the priest.   וְהִגִּישָׁהּ.  הַכֹּהֵן:
וְהִגִּישָׁהּ אֶל־הַמִּזְבֵּֽחַ - to the Altar. He must bring it to the southwest corner of the Altar.   וְהִגִּישָׁהּ אֶל־הַמִּזְבֵּֽחַ.  מַגִּישָׁהּ לְקֶרֶן דְּרוֹמִית מַעֲרָבִית שֶׁל מִזְבֵּחַ (זבחים ס"ג):
9The priest must lift out the memorial fistful from the grain-offering and burn it up on the Altar, as a fire-offering pleasing to God.   טוְהֵרִ֨ים הַכֹּהֵ֤ן מִן־הַמִּנְחָה֙ אֶת־אַזְכָּ֣רָתָ֔הּ וְהִקְטִ֖יר הַמִּזְבֵּ֑חָה אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַֽיהֹוָֽה:
אֶת־אַזְכָּרָתָהּ - (lit.) Its memorial portion. This refers to the fistful.   אֶת־אַזְכָּרָתָהּ.  הִיא הַקֹּמֶץ:
10The remainder of the grain-offering will belong to Aaron and his sons. It is an offering of superior holiness from the fire-offerings of God.   יוְהַנּוֹתֶ֨רֶת֙ מִן־הַמִּנְחָ֔ה לְאַֽהֲרֹ֖ן וּלְבָנָ֑יו קֹ֥דֶשׁ קָֽדָשִׁ֖ים מֵֽאִשֵּׁ֥י יְהֹוָֽה:
11No grain-offering that you sacrifice to God may be made out of anything leavened, for you must not burn up any leavening agents or any sweet fruits as a fire-offering to God.   יאכָּל־הַמִּנְחָ֗ה אֲשֶׁ֤ר תַּקְרִ֨יבוּ֙ לַֽיהֹוָ֔ה לֹ֥א תֵֽעָשֶׂ֖ה חָמֵ֑ץ כִּ֤י כָל־שְׂאֹר֙ וְכָל־דְּבַ֔שׁ לֹֽא־תַקְטִ֧ירוּ מִמֶּ֛נּוּ אִשֶּׁ֖ה לַֽיהֹוָֽה:
וְכָל־דְּבַשׁ - (lit.) Or any honey. Any sweet fruit is called דְּבַשׁ.   וְכָל־דְּבַשׁ.  כָּל מְתִיקַת פְּרִי קְרוּיָה דְּבַשׁ:
12Of them, you must bring to God an offering of the first of your produce, but they must not ascend the Altar to please God.   יבקָרְבַּ֥ן רֵאשִׁ֛ית תַּקְרִ֥יבוּ אֹתָ֖ם לַֽיהֹוָ֑ה וְאֶל־הַמִּזְבֵּ֥חַ לֹא־יַֽעֲל֖וּ לְרֵ֥יחַ נִיחֹֽחַ:
קָרְבַּן רֵאשִׁית תַּקְרִיבוּ אֹתָם - You must bring…an offering of the first. What must you bring from leavening agents or sweet fruits? The offering of the first produce, i.e., the two loaves of Atzeret (Shavuot) that are brought from leaven, as it says: “they must be baked leavened”; 1 and first-ripening produce (בִּכּוּרִים) of sweet fruit, such as first-ripening figs and dates.   קָרְבַּן רֵאשִׁית תַּקְרִיבוּ אֹתָם.  מַה יֵּשׁ לְךָ לְהָבִיא מִן הַשְּׂאוֹר וּמִן הַדְּבַשׁ? קָרְבַּן רֵאשִׁית — שְׁתֵּי הַלֶּחֶם שֶׁל עֲצֶרֶת הַבָּאִים מִן הַשְּׂאוֹר, שֶׁנֶּאֱמַר חָמֵץ תֵּאָפֶינָה (ויקרא כ"ג), וּבִכּוּרִים מִן הַדְּבַשׁ, כְּמוֹ בִּכּוּרֵי תְּאֵנִים וּתְמָרִים (מנחות נ"ח):
13You must salt every one of your grain-offering sacrifices. You must not omit the salt of your God’s covenant from being placed upon your grain-offerings. You must offer up salt on all your sacrifices.   יגוְכָל־קָרְבַּ֣ן מִנְחָֽתְךָ֘ בַּמֶּ֣לַח תִּמְלָח֒ וְלֹ֣א תַשְׁבִּ֗ית מֶ֚לַח בְּרִ֣ית אֱלֹהֶ֔יךָ מֵעַ֖ל מִנְחָתֶ֑ךָ עַ֥ל כָּל־קָרְבָּֽנְךָ֖ תַּקְרִ֥יב מֶֽלַח:
מֶלַח בְּרִית - The salt of [your God’s] covenant - for a covenant was made with salt already from the six days of Creation, that the “lower water” was promised to be offered on the Altar as salt and as the water libation on the Festival of Sukot.   מֶלַח בְּרִית.  שֶׁהַבְּרִית כְּרוּתָה לַמֶּלַח מִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית, שֶׁהֻבְטְחוּ הַמַּיִם הַתַּחְתּוֹנִים לִקָּרֵב בַּמִּזְבֵּחַ בַּמֶּלַח וְנִסּוּךְ הַמַּיִם בֶּחָג:
עַל כָּל־קָרְבָּֽנְךָ - On all your sacrifices - i.e., on the ascent-offerings of animals and fowl and on the designated parts of all other sacrifices.   עַל כָּל־קָרְבָּֽנְךָ.  עַל עוֹלַת בְּהֵמָה וָעוֹף וְאֵמוּרֵי כָּל הַקָּדָשִׁים כֻּלָּן (מנחות כ'):
14When you bring a grain-offering of first grains to God, you must bring your first grain-offering as soon as it ripens, roasted over the fire as ground full husks.   ידוְאִם־תַּקְרִ֛יב מִנְחַ֥ת בִּכּוּרִ֖ים לַֽיהֹוָ֑ה אָבִ֞יב קָל֤וּי בָּאֵשׁ֙ גֶּ֣רֶשׂ כַּרְמֶ֔ל תַּקְרִ֕יב אֵ֖ת מִנְחַ֥ת בִּכּוּרֶֽיךָ:
וְאִם־תַּקְרִיב - When you offer. Here is an example of אִם being used in the sense of כִּי “when,” for this offering is not optional, since the verse is speaking of the grain-offering of the omer, which is obligatory. Similarly we find אִם used in the sense of כִּי: וְאִם יִהְיֶה הַיֹּבֵל וגו׳ (lit.) “And when there will be the Jubilee year….” 2   וְאִם־תַּקְרִיב.  הֲרֵי אִם מְשַׁמֵּשׁ בִּלְשׁוֹן כִּי, שֶׁהֲרֵי אֵין זֶה רְשׁוּת, שֶׁהֲרֵי בְּמִנְחַת הָעֹמֶר הַכָּתוּב מְדַבֵּר שֶׁהִיא חוֹבָה, וְכֵן וְאִם יִהְיֶה הַיֹּבֵל וְגוֹ' (במדבר ל"ו):
מִנְחַת בִּכּוּרִים - A grain-offering of first grains. Scripture is speaking of the grain-offering of the omer, which is brought אָבִיב, i.e., at the time of the ripening of produce, and is brought from barley, for it says here אָבִיב, and elsewhere it says: “since the barley was ripe (אָבִיב).” 3   מִנְחַת בִּכּוּרִים.  בְּמִנְחַת הָעֹמֶר הַכָּתוּב מְדַבֵּר שֶׁהִיא בָּאָה אָבִיב — בִּשְׁעַת בִּשּׁוּל הַתְּבוּאָה, וּמִן הַשְּׂעוֹרִים הִיא בָּאָה, נֶאֱמַר כָּאן אָבִיב וְנֶאֱמַר לְהַלָּן (שמות ט'), הַשְּׂעֹרָה אָבִיב:
קָלוּי בָּאֵשׁ - Roasted over the fire - i.e., it is dried over the fire in a perforated vessel for parching grain, for otherwise it could not be ground in a mill, since it is moist.   קָלוּי בָּאֵשׁ.  שֶׁמְּיַבְּשִׁין אוֹתָהּ עַל הָאוּר בְּאַבּוּב שֶׁל קַלָּאִים, שֶׁאִלּוּלֵי כֵן אֵינָהּ נִטְחֶנֶת בָּרֵחַיִם, לְפִי שֶׁהִיא לַחָה:
גֶּרֶשׂ כַּרְמֶל - means “coarsely ground while still moist.”   גֶּרֶשׂ כַּרְמֶל.  גְּרוּסָה בְּעוֹדָהּ לַחָה:
גֶּרֶשׂ - has the connotation of breaking and grinding, i.e., he grinds it up in a grit-mill. It is a similar form to: “He broke (וַיַּגְרֵס) my teeth with gravel” 4 and “my soul breaks (גָּרְסָה).” 5   גֶּרֶשׂ.  גֶּרֶשׂ לְשׁוֹן שְׁבִירָה וּטְחִינָה, גּוֹרְסָהּ בְּרֵחַיִם שֶׁל גָּרוֹסוֹת, כְּמוֹ וַיַּגְרֵס בֶּחָצָץ (איכה ג'), וְכֵן גָּרְסָה נַפְשִׁי (תהילים קי"ט):
כַּרְמֶל - while the husk (כַּר) is still full (מָלֵא), i.e., when the grain is moist and full in its stalks, and thus the fresh ears are called כַּרְמֶל. Similarly we find: “and fresh grain (כַּרְמֶל) in their husks.” 6   כַּרְמֶל.  בְּעוֹד הַכַּר מָלֵא, שֶׁהַתְּבוּאָה לַחָה וּמְלֵאָה בְּקַשִּׁין שֶׁלָּהּ, וְעַל כֵּן נִקְרָאִים הַמְּלִילוֹת כַּרְמֶל, וְכֵן כַּרְמֶל בְּצִקְלוֹנוֹ (מלכים ב ד'):
15You must put oil on it and place frankincense upon it, for it is a grain-offering.   טווְנָֽתַתָּ֤ עָלֶ֨יהָ֙ שֶׁ֔מֶן וְשַׂמְתָּ֥ עָלֶ֖יהָ לְבֹנָ֑ה מִנְחָ֖ה הִֽוא:
16The priest must burn up its memorial fistful from its ground flour and its oil, along with all its frankincense, as a fire-offering to God.   טזוְהִקְטִ֨יר הַכֹּהֵ֜ן אֶת־אַזְכָּֽרָתָ֗הּ מִגִּרְשָׂהּ֙ וּמִשַּׁמְנָ֔הּ עַ֖ל כָּל־לְבֹֽנָתָ֑הּ אִשֶּׁ֖ה לַֽיהֹוָֽה:

Fourth Portion

Vayikra (Leviticus) Chapter 3

1If his sacrifice is a peace-promoting feast-offering, if he brings it from cattle, whether male or female, he must bring it unblemished before God.   אוְאִם־זֶ֥בַח שְׁלָמִ֖ים קָרְבָּנ֑וֹ אִ֤ם מִן־הַבָּקָר֙ ה֣וּא מַקְרִ֔יב אִם־זָכָר֙ אִם־נְקֵבָ֔ה תָּמִ֥ים יַקְרִיבֶ֖נּוּ לִפְנֵ֥י יְהֹוָֽה:
שְׁלָמִים - Peace-promoting. They are so called because they bring peace (שָׁלוֹם) into the world. Another explanation of שְׁלָמִים: Through them there is peace and harmony between the Altar, the priests, and the owners.   שְׁלָמִים.  שֶׁמְּטִילִים שָׁלוֹם בָּעוֹלָם; דָּבָר אַחֵר: שְׁלָמִים שֶׁיֵּשׁ בָּהֶם שָׁלוֹם לַמִּזְבֵּחַ וְלַכֹּהֲנִים וְלַבְּעָלִים (ספרא):
2He must lean his hand upon the head of his sacrifice and slaughter it outside the entrance to the Tent of Meeting. Aaron’s descendants who are priests must dash the blood in an encircling manner onto the Altar.   בוְסָמַ֤ךְ יָדוֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔וֹ וּשְׁחָט֕וֹ פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד וְזָֽרְק֡וּ בְּנֵי֩ אַֽהֲרֹ֨ן הַכֹּֽהֲנִ֧ים אֶת־הַדָּ֛ם עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
3He must bring a fire-offering to God from the peace-promoting feast-offering, consisting of the fat covering the innards, all the fat that is on the innards,   גוְהִקְרִיב֙ מִזֶּ֣בַח הַשְּׁלָמִ֔ים אִשֶּׁ֖ה לַֽיהֹוָ֑ה אֶת־הַחֵ֨לֶב֙ הַֽמְכַסֶּ֣ה אֶת־הַקֶּ֔רֶב וְאֵת֙ כָּל־הַחֵ֔לֶב אֲשֶׁ֖ר עַל־הַקֶּֽרֶב:
וְאֵת כָּל־הַחֵלֶב וגו' - All the fat… The term כָּל “all” is added to include also the fat on the abomasum: this is the opinion of Rabbi Yishmael. Rabbi Akiva says it is added to include just the fat upon the small intestine.   וְאֵת כָּל־הַחֵלֶב וגו'.  לְהָבִיא חֵלֶב שֶׁעַל הַקֵּבָה דִּבְרֵי רַבִּי יִשְׁמָעֵאל, רַבִּי עֲקִיבָא אוֹמֵר לְהָבִיא חֵלֶב שֶׁעַל הַדַּקִּין (שם):
4the two kidneys, the fat that is on them and that is on the flanks; he must also remove the diaphragm, along with the kidneys and along with part of the liver.   דוְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵהֶ֔ן אֲשֶׁ֖ר עַל־הַכְּסָלִ֑ים וְאֶת־הַיֹּתֶ֨רֶת֙ עַל־הַכָּבֵ֔ד עַל־הַכְּלָי֖וֹת יְסִירֶֽנָּה:
הַכְּסָלִים - The flanks - “flancs” in Old French. Scripture expresses itself in this manner since the fat upon the kidneys, when the animal is alive, is at the upper end of the flanks, and the kidneys are under it. This refers to the fat under the loins, which is called “lonbels” in Old French; i.e., it is the white fat that is visible on the upper part of the flanks, but on the lower part of the flanks, the flesh of the flanks covers it.   הַכְּסָלִים.  פלנק"ש בְּלַעַז; שֶׁהַחֵלֶב שֶׁעַל הַכְּלָיוֹת כְּשֶׁהַבְּהֵמָה חַיָּה הוּא בְּגֹבַהּ הַכְּסָלִים מִלְּמַטָּה, וְזֶה הַחֵלֶב שֶׁתַּחַת הַמָּתְנַיִם — שֶׁקּוֹרִין בְּלַעַז לונבי"לוש — לֹבֶן הַנִּרְאֶה לְמַעְלָה בְּגֹבַהּ הַכְּסָלִים, וּבְתַחְתִּיתוֹ הַבָּשָֹר חוֹפֵהוּ:
הַיֹּתֶרֶת - This is the protective wall (the diaphragm), called “ebres” in Old French, and in Aramaic: חַצְרָא דְּכַבְדָּא “the lobe of the liver.”   הַיֹּתֶרֶת.  הוּא דֹּפֶן הַמָּסָךְ שֶׁקּוֹרִין איברי"ש, וּבְלָשׁוֹן אֲרַמִּי חִצְרָא דְּכַבְדָּא:
עַל־הַכָּבֵד - (lit.) On the liver - means that he should take a small part of the liver with it, and elsewhere it says: וְאֶת הַיֹּתֶרֶת מִן הַכָּבֵד “and the diaphragm with part of the liver.” 1   עַל־הַכָּבֵד.  שֶׁיִּטֹּל מִן הַכָּבֵד עִמָּהּ מְעַט, וּבְמָקוֹם אַחֵר הוּא אוֹמֵר וְאֶת הַיֹּתֶרֶת מִן הַכָּבֵד (ויקרא ט'):
עַל־הַכָּבֵד עַל־הַכְּלָיוֹת - means: “Besides the liver and besides the kidneys” he must remove this, the diaphragm.   עַל־הַכָּבֵד עַל־הַכְּלָיוֹת.  לְבַד מִן הַכָּבֵד וּלְבַד מִן הַכְּלָיוֹת יְסִירֶנָּה לְזוֹ:
5Aaron’s descendants must burn it up on the Altar—after the daily morning ascent-offering is on top of the wood on the fire—as a fire-offering pleasing to God.   הוְהִקְטִ֨ירוּ אֹת֤וֹ בְנֵי־אַֽהֲרֹן֙ הַמִּזְבֵּ֔חָה עַל־הָ֣עֹלָ֔ה אֲשֶׁ֥ר עַל־הָֽעֵצִ֖ים אֲשֶׁ֣ר עַל־הָאֵ֑שׁ אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַֽיהֹוָֽה:
עַל־הָעֹלָה - means: “Besides the ascent-offering.” We thus learn that the daily morning ascent-offering must precede all other sacrifices on the Altar pyre.   עַל־הָעֹלָה.  מִלְּבַד הָעוֹלָה; לִמְּדָנוּ שֶׁתִּקְדֹּם עוֹלַת תָּמִיד לְכָל קָרְבָּן עַל הַמַּעֲרָכָה (זבחים פ"ט):
6If his sacrifice is a peace-promoting feast-offering to God from the flock, whether male or female, he must bring it unblemished.   ווְאִם־מִן־הַצֹּ֧אן קָרְבָּנ֛וֹ לְזֶ֥בַח שְׁלָמִ֖ים לַֽיהֹוָ֑ה זָכָר֙ א֣וֹ נְקֵבָ֔ה תָּמִ֖ים יַקְרִיבֶֽנּוּ:
7If he brings a sheep as his sacrifice, he must bring it before God.   זאִם־כֶּ֥שֶׂב הֽוּא־מַקְרִ֖יב אֶת־קָרְבָּנ֑וֹ וְהִקְרִ֥יב אֹת֖וֹ לִפְנֵ֥י יְהֹוָֽה:
אִם־כֶּשֶׂב - If… a sheep. Since the designated parts of a sheep have an additional component that is not among the designated parts of the goat – for a sheep’s tail is also offered – they are therefore divided into two separate passages.   אִם־כֶּשֶׂב.  לְפִי שֶׁיֵּשׁ בְּאֵמוּרֵי הַכֶּשֶׂב מַה שֶּׁאֵין בְּאֵמוּרֵי הָעֵז, שֶׁהַכֶּשֶׂב אַלְיָתוֹ קְרֵבָה, לְכָךְ נֶחְלְקוּ לִשְׁתֵּי פָּרָשִׁיּוֹת (ספרא):
8He must lean his hand upon the head of his sacrifice and slaughter it in front of the Tent of Meeting. Aaron’s descendants must dash the blood in an encircling manner onto the Altar.   חוְסָמַ֤ךְ אֶת־יָדוֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔וֹ וְשָׁחַ֣ט אֹת֔וֹ לִפְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד וְ֠זָֽרְק֠וּ בְּנֵ֨י אַֽהֲרֹ֧ן אֶת־דָּמ֛וֹ עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
וְזָֽרְקוּ - [They] shall then dash - i.e., two applications that are visible on four sides. He dashes the blood by means of the vessel, and only in the case of a sin-offering does he place the blood on the Altar with his finger.   וְזָֽרְקוּ.  שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע; וְעַל יְדֵי הַכְּלִי הוּא זוֹרֵק, וְאֵינוֹ נוֹתֵן בָּאֶצְבַּע אֶלָּא חַטָּאת (זבחים נ"ה):
9He must bring a fire-offering to God from the peace-promoting feast-offering, as follows: He must remove its choicest part: the entire tail, beginning at the kidneys; the fat covering the innards; all the fat that is on the innards;   טוְהִקְרִ֨יב מִזֶּ֣בַח הַשְּׁלָמִים֘ אִשֶּׁ֣ה לַֽיהֹוָה֒ חֶלְבּוֹ֙ הָֽאַלְיָ֣ה תְמִימָ֔ה לְעֻמַּ֥ת הֶֽעָצֶ֖ה יְסִירֶ֑נָּה וְאֶת־הַחֵ֨לֶב֙ הַֽמְכַסֶּ֣ה אֶת־הַקֶּ֔רֶב וְאֵת֙ כָּל־הַחֵ֔לֶב אֲשֶׁ֖ר עַל־הַקֶּֽרֶב:
חֶלְבּוֹ - (lit.) Its fat - means here “its choice part.” What is it? “the entire tail.”   חֶלְבּוֹ.  הַמֻּבְחָר שֶׁבּוֹ, וּמַהוּ? זֶה הָאַלְיָה תְּמִימָה:
לְעֻמַּת הֶֽעָצֶה - means above the kidneys that give counsel (יוֹעֲצוֹת).   לְעֻמַּת הֶֽעָצֶה.  לְמַעְלָה מִן הַכְּלָיוֹת הַיּוֹעֲצוֹת:
10the two kidneys along with the fat that is on them and that is on the flanks. He must remove the diaphragm, along with the kidneys and along with part of the liver.   יוְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵהֶ֔ן אֲשֶׁ֖ר עַל־הַכְּסָלִ֑ים וְאֶת־הַיֹּתֶ֨רֶת֙ עַל־הַכָּבֵ֔ד עַל־הַכְּלָיֹ֖ת יְסִירֶֽנָּה:
11The priest must burn it up on the Altar, as food for the fire, to God.   יאוְהִקְטִיר֥וֹ הַכֹּהֵ֖ן הַמִּזְבֵּ֑חָה לֶ֥חֶם אִשֶּׁ֖ה לַֽיהֹוָֽה:
לֶחֶם אִשֶּׁה לה' - means the food for the fire, offered for the sake of God on High.   לֶחֶם אִשֶּׁה לה'.  לַחְמוֹ שֶׁל אֵשׁ לְשֵׁם גָּבוֹהַּ:
לֶחֶם - denotes food in general. Similarly we find: “Let us put a harmful plant in his food (בְּלַחְמוֹ),” 2 andBelshatzar made a great feast (לְחֶם),” 3 and “For revelry they make a feast (לֶחֶם).” 4   לֶחֶם.  לְשׁוֹן מַאֲכָל, וְכֵן נַשְׁחִיתָה עֵץ בְּלַחְמוֹ (ירמיהו י"א), עֲבַד לְחֶם רַב (דניאל ה'), לִשְֹחוֹק עֹשִֹׁים לֶחֶם (קהלת י'):
12If his sacrifice is a goat, he must bring it before God.   יבוְאִם־עֵ֖ז קָרְבָּנ֑וֹ וְהִקְרִיב֖וֹ לִפְנֵ֥י יְהֹוָֽה:
13He must lean his hand upon its head and slaughter it in front of the Tent of Meeting. Aaron’s descendants must dash the blood in an encircling manner onto the Altar.   יגוְסָמַ֤ךְ אֶת־יָדוֹ֙ עַל־רֹאשׁ֔וֹ וְשָׁחַ֣ט אֹת֔וֹ לִפְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד וְ֠זָֽרְק֠וּ בְּנֵ֨י אַֽהֲרֹ֧ן אֶת־דָּמ֛וֹ עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
14He must bring from it his offering—a fire-offering to God—the fat covering the innards, all the fat that is on the innards,   ידוְהִקְרִ֤יב מִמֶּ֨נּוּ֙ קָרְבָּנ֔וֹ אִשֶּׁ֖ה לַֽיהֹוָ֑ה אֶת־הַחֵ֨לֶב֙ הַֽמְכַסֶּ֣ה אֶת־הַקֶּ֔רֶב וְאֵת֙ כָּל־הַחֵ֔לֶב אֲשֶׁ֖ר עַל־הַקֶּֽרֶב:
15the two kidneys along with the fat that is on them and that is on the flanks. He must remove the diaphragm, along with the kidneys and along with part of the liver.   טווְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵהֶ֔ן אֲשֶׁ֖ר עַל־הַכְּסָלִ֑ים וְאֶת־הַיֹּתֶ֨רֶת֙ עַל־הַכָּבֵ֔ד עַל־הַכְּלָיֹ֖ת יְסִירֶֽנָּה:
16The priest must burn them up on the Altar, as food for the fire, with the intention that it be pleasing to God. All fat belongs to God.   טזוְהִקְטִירָ֥ם הַכֹּהֵ֖ן הַמִּזְבֵּ֑חָה לֶ֤חֶם אִשֶּׁה֙ לְרֵ֣יחַ נִיחֹ֔חַ כָּל־חֵ֖לֶב לַֽיהֹוָֽה:
17It is an eternal rule for all your generations, in all your habitations: you must consume neither any fat nor any blood.’”   יזחֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בְּכֹ֖ל מֽוֹשְׁבֹֽתֵיכֶ֑ם כָּל־חֵ֥לֶב וְכָל־דָּ֖ם לֹ֥א תֹאכֵֽלוּ:
חֻקַּת עוֹלָם - It is an eternal rule. This entire verse is well expounded in Torat Kohanim. 5   חֻקַּת עוֹלָם.  יָפֶה מְפֹרָשׁ בְּתוֹרַת כֹּהֲנִים כָּל הַפָּסוּק הַזֶּה:
Footnotes

Fifth Portion

Vayikra (Leviticus) Chapter 4

1God spoke to Moses, saying,   אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Speak to the Israelites, saying: ‘If a person unintentionally transgresses any of the passive commandments of God, committing part of one of them,   בדַּבֵּ֞ר אֶל־בְּנֵ֣י יִשְׂרָאֵל֘ לֵאמֹר֒ נֶ֗פֶשׁ כִּי־תֶֽחֱטָ֤א בִשְׁגָגָה֙ מִכֹּל֙ מִצְוֹ֣ת יְהֹוָ֔ה אֲשֶׁ֖ר לֹ֣א תֵֽעָשֶׂ֑ינָה וְעָשָׂ֕ה מֵֽאַחַ֖ת מֵהֵֽנָּה:
מִכֹּל מִצְוֹת ה' - Any of the [passive] commandments of God. Our rabbis 1 explained that a sin-offering is only brought for an act that, if committed intentionally, involves transgressing a passive commandment and the penalty of excision. If someone committed such an act unintentionally, he must bring a sin-offering.   מִכֹּל מִצְוֹת ה'.  פֵּרְשׁוּ רַבּוֹתֵינוּ אֵין חַטָּאת בָּאָה אֶלָּא עַל דָּבָר שֶׁזְּדוֹנוֹ לָאו וְכָרֵת (ספרא):
מֵֽאַחַת מֵהֵֽנָּה - Part of one of them. The prefix מ of מֵאַחַת indicates even part of one of them; for example, one who writes on the Sabbath the two letters שמ from the word שִׁמְעוֹן, the two letters נח from the word נָחוֹר, or the two letters דנ from the word דָּנִיֵּאל.   מֵֽאַחַת מֵהֵֽנָּה.  מִמִּקְּצָת אַחַת מֵהֶן, כְּגוֹן הַכּוֹתֵב בְּשַׁבָּת שם מִשִּׁמְעוֹן, נח מִנָּחוֹר, דן מִדָּנִיֵּאל (שם):
3if the anointed priest commits the same sin that implicates the supreme court of the people, he must bring, for his sin that he has committed, an unblemished young bull as a sin-offering to God.   גאִ֣ם הַכֹּהֵ֧ן הַמָּשִׁ֛יחַ יֶֽחֱטָ֖א לְאַשְׁמַ֣ת הָעָ֑ם וְהִקְרִ֡יב עַ֣ל חַטָּאתוֹ֩ אֲשֶׁ֨ר חָטָ֜א פַּ֣ר בֶּן־בָּקָ֥ר תָּמִ֛ים לַֽיהֹוָ֖ה לְחַטָּֽאת:
אִם הַכֹּהֵן הַמָּשִׁיחַ יֶֽחֱטָא לְאַשְׁמַת הָעָם - (lit.) If the anointed priest sins, to the guilt of the people. The Midrashic explanation is: he is only liable for a sin-offering in a case of an eluded matter (i.e., an erroneous ruling) along with the resultant unintentional act, as it says regarding the guilt of the people: “a matter eluded the eyes of the community and the people transgress….” 2 However, its straightforward meaning is according to the aggadic explanation: When the high priest sins, it reinforces the guilt of the people, since they rely on him to atone for them and to pray for them, and he lacks this ability now that he has become tainted by sin.   אִם הַכֹּהֵן הַמָּשִׁיחַ יֶֽחֱטָא לְאַשְׁמַת הָעָם.  מִדְרָשׁוֹ: אֵינוֹ חַיָּב אֶלָּא בְּהֶעְלֵם דָּבָר עִם שִׁגְגַת מַעֲשֶֹה, כְּמוֹ שֶׁנֶּאֱמַר לְאַשְׁמַת הָעָם וְנֶעְלַם דָּבָר מֵעֵינֵי הַקָּהָל וְעָשׂוּ (שם); וּפְשׁוּטוֹ לְפִי אַגָּדָה: כְּשֶׁכֹּהֵן גָּדוֹל חוֹטֵא, אַשְׁמַת הָעָם הוּא זֶה, שֶׁהֵן תְּלוּיִין בּוֹ לְכַפֵּר עֲלֵיהֶם וּלְהִתְפַּלֵּל בַּעֲדָם, וְנַעֲשֶׂה מְקֻלְקָל:
פַּר - Bull. I might think that this means even an old one. Scripture therefore states here: בֶּן “a young one.” If it means a young one, I might think that even a very young one is suitable. Scripture therefore states: פַּר “a bull.” How is this reconciled? It means a bull in its third year.   פַּר.  יָכוֹל זָקֵן, תַּלְמוּד לוֹמַר בֶּן, אִי בֶּן יָכוֹל קָטָן, תַּלְמוּד לוֹמַר פַּר, הָא כֵּיצַד? זֶה פַּר בֶּן שָׁלוֹשׁ (שם):
4He must bring the bull to the entrance to the Tent of Meeting, before God. He must lean his hand upon the bull’s head and slaughter the bull before God.   דוְהֵבִ֣יא אֶת־הַפָּ֗ר אֶל־פֶּ֛תַח אֹ֥הֶל מוֹעֵ֖ד לִפְנֵ֣י יְהֹוָ֑ה וְסָמַ֤ךְ אֶת־יָדוֹ֙ עַל־רֹ֣אשׁ הַפָּ֔ר וְשָׁחַ֥ט אֶת־הַפָּ֖ר לִפְנֵ֥י יְהֹוָֽה:
5The anointed priest must take some of the bull’s blood and bring it into the Tent of Meeting.   הוְלָקַ֛ח הַכֹּהֵ֥ן הַמָּשִׁ֖יחַ מִדַּ֣ם הַפָּ֑ר וְהֵבִ֥יא אֹת֖וֹ אֶל־אֹ֥הֶל מוֹעֵֽד:
אֶל־אֹהֶל מוֹעֵֽד - Into the Tent of Meeting - i.e., into the Tabernacle, and subsequently upon construction of the permanent Temple, into the Temple building.   אֶל־אֹהֶל מוֹעֵֽד.  לַמִּשְׁכָּן, וּבְבֵית עוֹלָמִים לַהֵיכָל:
6The priest must dip his finger into the blood and dash some of the blood seven times before God, toward the holy part of the Curtain.   ווְטָבַ֧ל הַכֹּהֵ֛ן אֶת־אֶצְבָּע֖וֹ בַּדָּ֑ם וְהִזָּ֨ה מִן־הַדָּ֜ם שֶׁ֤בַע פְּעָמִים֙ לִפְנֵ֣י יְהֹוָ֔ה אֶת־פְּנֵ֖י פָּרֹ֥כֶת הַקֹּֽדֶשׁ:
אֶת־פְּנֵי פָּרֹכֶת הַקֹּֽדֶשׁ - Toward the (lit.) holy Curtain - i.e., in front of its most holy point, directly in front of the space between the poles of the Ark. The blood was not aimed so far as to touch the Curtain, but if it did touch, so be it.   אֶת־פְּנֵי פָּרֹכֶת הַקֹּֽדֶשׁ.  כְּנֶגֶד מְקוֹם קְדֻשָּׁתָהּ — מְכֻוָּן כְּנֶגֶד בֵּין הַבַּדִּים, וְלֹא הָיוּ נוֹגְעִים דָּמִים בַּפָּרֹכֶת, וְאִם נָגְעוּ נָגְעוּ:
7The priest must place some of the blood on the protrusions of the incense Altar, which is inside the Tent of Meeting in front of God. He must pour all the rest of the bull’s blood onto the base of the Altar used for ascent-offerings, onto the side that faces the entrance to the Tent of Meeting.   זוְנָתַן֩ הַכֹּהֵ֨ן מִן־הַדָּ֜ם עַל־קַ֠רְנ֠וֹת מִזְבַּ֨ח קְטֹ֤רֶת הַסַּמִּים֙ לִפְנֵ֣י יְהֹוָ֔ה אֲשֶׁ֖ר בְּאֹ֣הֶל מוֹעֵ֑ד וְאֵ֣ת | כָּל־דַּ֣ם הַפָּ֗ר יִשְׁפֹּךְ֙ אֶל־יְסוֹד֙ מִזְבַּ֣ח הָֽעֹלָ֔ה אֲשֶׁר־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
וְאֵת כָּל־דַּם - All the [bull’s] blood - i.e., the rest of its blood.   וְאֵת כָּל־דַּם.  שְׁיָרֵי הַדָּם (זבחים כ"ה):
8He must remove all the sin-offering bull’s fat from it: the fat covering the innards, all the fat that is on the innards,   חוְאֶת־כָּל־חֵ֛לֶב פַּ֥ר הַֽחַטָּ֖את יָרִ֣ים מִמֶּ֑נּוּ אֶת־הַחֵ֨לֶב֙ הַֽמְכַסֶּ֣ה עַל־הַקֶּ֔רֶב וְאֵת֙ כָּל־הַחֵ֔לֶב אֲשֶׁ֖ר עַל־הַקֶּֽרֶב:
וְאֶת־כָּל־חֵלֶב פַּר - All the [sin-offering] bull’s fat. It should have just said חֶלְבּוֹ “its fat.” Why does Scripture state the extra word פַּר? It is added to include the bull of Yom Kippur 3 in the requirement to burn up the kidneys, the fats, and the diaphragm.   וְאֶת־כָּל־חֵלֶב פַּר.  חֶלְבּוֹ הָיָה לוֹ לוֹמַר, מַה תַּלְמוּד לוֹמַר פַּר? לְרַבּוֹת פַּר שֶׁל יוֹם הַכִּפּוּרִים לִכְלָיוֹת וְלַחֲלָבִים וְיוֹתֶרֶת (ספרא):
הַֽחַטָּאת - The sin-offering. This word is added to include the goat sin-offerings brought to atone for idolatry 4 in the requirement to burn up the kidneys, the fats, and the diaphragm.   הַֽחַטָּאת.  לְהָבִיא שְֹעִירֵי עֲבוֹדָה זָרָה לִכְלָיוֹת וְלַחֲלָבִים וּלְיוֹתֶרֶת (שם):
יָרִים מִמֶּנּוּ - He must remove…from it. i.e., from the animal when it is still in an attached state, i.e., he should not cut it into pieces before its fat is removed.   יָרִים מִמֶּנּוּ.  מִן הַמְחֻבָּר — שֶׁלֹּא יְנַתְּחֶנּוּ קֹדֶם הֲסָרַת חֶלְבּוֹ, תּוֹרַת כֹּהֲנִים:
9the two kidneys, the fat that is on them and that is on the flanks; he must remove the diaphragm, along with the kidneys along with part of the liver.   טוְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵיהֶ֔ן אֲשֶׁ֖ר עַל־הַכְּסָלִ֑ים וְאֶת־הַיֹּתֶ֨רֶת֙ עַל־הַכָּבֵ֔ד עַל־הַכְּלָי֖וֹת יְסִירֶֽנָּה:
10Just as with the fat parts that are removed from the work-bull sacrificed as a peace-promoting feast-offering, the priest must burn them up on the Altar used for ascent-offerings.   יכַּֽאֲשֶׁ֣ר יוּרָ֔ם מִשּׁ֖וֹר זֶ֣בַח הַשְּׁלָמִ֑ים וְהִקְטִירָם֙ הַכֹּהֵ֔ן עַ֖ל מִזְבַּ֥ח הָֽעֹלָֽה:
כַּֽאֲשֶׁר יוּרָם - (lit.) Just as is removed - i.e., those designated parts that are specified regarding the bull brought as a peace-offering. 5 But what is specified there, regarding the peace-offering, that is not specified here too? The purpose of these words is only to compare this offering to the peace-offering as follows: Just as a peace-offering must be brought with intent that it be this particular offering, so, too, this offering must be brought with intent; and just as a peace-offering particularly brings peace to the world, so, too, this offering particularly brings peace to the world. And in Shechitat Kodashim (i.e., Tractate Zevachim), this verse is required to derive from it the rule that regarding sacrifices, one cannot deduce another law from something that itself is deduced from elsewhere, as explained in Chapter Eizehu Mekoman. 6   כַּֽאֲשֶׁר יוּרָם.  מֵאוֹתָן אֵמוּרִין הַמְפֹרָשִׁין בְּשׁוֹר זֶבַח הַשְּׁלָמִים; וְכִי מַה פֵּרֵשׁ בְּזֶבַח הַשְּׁלָמִים שֶׁלֹא פֵּרֵשׁ כָּאן? אֶלָּא לְהַקִּישׁוֹ לִשְׁלָמִים, מַה שְּׁלָמִים לִשְׁמָן אַף זֶה לִשְׁמוֹ, וּמָה שְׁלָמִים שָׁלוֹם לָעוֹלָם, אַף זֶה שָׁלוֹם לָעוֹלָם; וּבִשְׁחִיטַת קֳדָשִׁים מַצְרִיכוֹ לִלְמֹד הֵימֶנּוּ שֶׁאֵין לְמֵדִין לָמֵד מִן הַלָּמֵד בָּקֳדָשִׁים, בְּפֶרֶק אֵיזֶהוּ מְקוֹמָן (זבחים מ"ט):
11Regarding the bull’s hide, all of its flesh, its head, its legs, its innards, and its waste matter,   יאוְאֶת־ע֤וֹר הַפָּר֙ וְאֶת־כָּל־בְּשָׂר֔וֹ עַל־רֹאשׁ֖וֹ וְעַל־כְּרָעָ֑יו וְקִרְבּ֖וֹ וּפִרְשֽׁוֹ:
עַל־הַכָּבֵד עַל־הַכְּלָיוֹת עַל־רֹאשׁוֹ וְעַל־כְּרָעָיו - with the liver, along with the diaphragm, along with its head and along with its legs. All these [mentions of the word עַל here, literally “upon,”] are expressions of adding, like (מִלְבַד) “apart from.” [Thus, in addition to the explanations given earlier (see Rashi verse 3:4), when verse 9 says, “And he shall remove the diaphragm with [part of] the liver, along with the kidneys,” the meaning is “he shall remove the diaphragm, besides (removing part of) the liver and the kidneys.”]   עַל־הַכָּבֵד עַל־הַכְּלָיוֹת עַל־רֹאשׁוֹ וְעַל־כְּרָעָיו.  כֻּלָּן לְשׁוֹן תּוֹסֶפֶת הֵן, כְּמוֹ מִלְּבַד:
12he must take the entire bull to a ritually undefiled place outside the camp, to the ash depository, and he must burn it up in the fire, on wood. It must be burned up in the ash depository.   יבוְהוֹצִ֣יא אֶת־כָּל־הַ֠פָּ֠ר אֶל־מִח֨וּץ לַמַּֽחֲנֶ֜ה אֶל־מָק֤וֹם טָהוֹר֙ אֶל־שֶׁ֣פֶךְ הַדֶּ֔שֶׁן וְשָׂרַ֥ף אֹת֛וֹ עַל־עֵצִ֖ים בָּאֵ֑שׁ עַל־שֶׁ֥פֶךְ הַדֶּ֖שֶׁן יִשָּׂרֵֽף:
אֶל־מָקוֹם טָהוֹר - To a ritually undefiled place - Since there are places outside the city set aside for ritually defiled items, i.e., to cast stones affected by tzara’at and for a cemetery, it was necessary to state that this “outside the camp,” which is outside the town, must be an undefiled place.   אֶל־מָקוֹם טָהוֹר.  לְפִי שֶׁיֵּשׁ מִחוּץ לָעִיר מָקוֹם מוּכָן לְטֻמְאָה — לְהַשְׁלִיךְ אֲבָנִים מְנֻגָּעוֹת וּלְבֵית הַקְּבָרוֹת — הֻצְרַךְ לוֹמַר מִחוּץ לַמַּחֲנֶה זֶה — שֶׁהוּא חוּץ לָעִיר — שֶׁיְּהֵא הַמָּקוֹם טָהוֹר:
מִחוּץ לַמַּֽחֲנֶה - Outside the camp - i.e., outside the three camps surrounding the Tabernacle, and when this sacrifice was offered in the permanent Temple, it would be taken outside the city, as our sages explained in Tractate Yoma 7 and Tractate Sanhedrin. 8   מִחוּץ לַמַּֽחֲנֶה.  חוּץ לְשָׁלוֹשׁ מַחֲנוֹת; וּבֵית עוֹלָמִים חוּץ לָעִיר, כְּמוֹ שֶׁפֵּרְשׁוּהוּ רַבּוֹתֵינוּ בְּמַסֶּכֶת יוֹמָא (דף ס"ח) וּבְסַנְהֶדְרִין (דף מ"ב):
אֶל־שֶׁפֶךְ הַדֶּשֶׁן - is the place where the ashes that are removed from the Altar are deposited, as it says: “and he must take the ashes out…outside the camp.” 9   אֶל־שֶׁפֶךְ הַדֶּשֶׁן.  מָקוֹם שֶׁשּׁוֹפְכִין בּוֹ הַדֶּשֶׁן הַמְסֻלָּק מִן הַמִּזְבֵּחַ, כְּמוֹ שֶׁנֶּאֱמַר וְהוֹצִיא אֶת הַדֶּשֶׁן אֶל מִחוּץ לַמַּחֲנֶה (ויקרא ו'):
עַל־שֶׁפֶךְ הַדֶּשֶׁן יִשָּׂרֵֽף - It must be burned up in the ash depository. It only needed to mention this in order to teach us that it is burned in that place even if there are no ashes there.   עַל־שֶׁפֶךְ הַדֶּשֶׁן יִשָּׂרֵֽף.  שֶׁאֵין תַּלְמוּד לוֹמַר, אֶלָּא לְלַמֵּד שֶׁאֲפִלּוּ אֵין שָׁם דֶּשֶׁן (ספרא):
13If the supreme court of the entire community of Israel errs because a matter eluded ‘the eyes’ of the community, and the people transgress any of the passive commandments of God, thereby incurring guilt,   יגוְאִ֨ם כָּל־עֲדַ֤ת יִשְׂרָאֵל֙ יִשְׁגּ֔וּ וְנֶעְלַ֣ם דָּבָ֔ר מֵֽעֵינֵ֖י הַקָּהָ֑ל וְ֠עָשׂ֠וּ אַחַ֨ת מִכָּל־מִצְוֹ֧ת יְהֹוָ֛ה אֲשֶׁ֥ר לֹא־תֵֽעָשֶׂ֖ינָה וְאָשֵֽׁמוּ:
עֲדַת יִשְׂרָאֵל - The community of Israel. This refers to the Sanhedrin.   עֲדַת יִשְׂרָאֵל.  אֵלּוּ סַנְהֶדְרִין (שם):
וְנֶעְלַם דָּבָר - A matter eluded - i.e., they erred in issuing a ruling that one of the acts punishable by excision mentioned in the Torah is permitted.   וְנֶעְלַם דָּבָר.  טָעוּ לְהוֹרוֹת בְּאַחַת מִכָּל כָּרֵתוֹת שֶׁבַּתּוֹרָה שֶׁהוּא מֻתָּר (הוריות ח'):
הַקָּהָל וְעָשׂוּ - (lit.) The community, and they do - i.e., the community acted relying on their ruling.   הַקָּהָל וְעָשׂוּ.  שֶׁעָשׂוּ צִבּוּר עַל פִּיהֶם:
14when the sin that they had committed is discovered, the community must bring a young bull as a sin-offering. They must bring it before the Tent of Meeting.   ידוְנֽוֹדְעָה֙ הַֽחַטָּ֔את אֲשֶׁ֥ר חָֽטְא֖וּ עָלֶ֑יהָ וְהִקְרִ֨יבוּ הַקָּהָ֜ל פַּ֤ר בֶּן־בָּקָר֙ לְחַטָּ֔את וְהֵבִ֣יאוּ אֹת֔וֹ לִפְנֵ֖י אֹ֥הֶל מוֹעֵֽד:
15The elders of the community must lean their hands upon the bull’s head before God, and one of them or their representative must slaughter the bull before God.   טווְ֠סָֽמְכ֠וּ זִקְנֵ֨י הָֽעֵדָ֧ה אֶת־יְדֵיהֶ֛ם עַל־רֹ֥אשׁ הַפָּ֖ר לִפְנֵ֣י יְהֹוָ֑ה וְשָׁחַ֥ט אֶת־הַפָּ֖ר לִפְנֵ֥י יְהֹוָֽה:
16The anointed priest must bring some of the bull’s blood into the Tent of Meeting.   טזוְהֵבִ֛יא הַכֹּהֵ֥ן הַמָּשִׁ֖יחַ מִדַּ֣ם הַפָּ֑ר אֶל־אֹ֖הֶל מוֹעֵֽד:
17The priest must dip his finger into the blood and dash it seven times before God, toward the Curtain.   יזוְטָבַ֧ל הַכֹּהֵ֛ן אֶצְבָּע֖וֹ מִן־הַדָּ֑ם וְהִזָּ֞ה שֶׁ֤בַע פְּעָמִים֙ לִפְנֵ֣י יְהֹוָ֔ה אֵ֖ת פְּנֵ֥י הַפָּרֹֽכֶת:
אֵת פְּנֵי הַפָּרֹֽכֶת - Toward the Curtain. Above, however, it says: “toward the holy Curtain.” 10 The difference can be explained by means of a parable of a king whom a province offended. If only a minority of it offended, his royal house remains intact, but if the entire province offended, his royal house is no longer intact. Here, too, when only the anointed high priest has sinned, the Temple is still referred to as holy, but when everyone has sinned – God forbid – the holiness departs.   אֵת פְּנֵי הַפָּרֹֽכֶת.  וּלְמַעְלָה הוּא אוֹמֵר אֶת פְּנֵי פָּרֹכֶת הַקֹּדֶשׁ מָשָׁל לְמֶלֶךְ שֶׁסָּרְחָה עָלָיו מְדִינָה, אִם מִעוּטָהּ סָרְחָה, פָּמַלְיָא שֶׁלּוֹ מִתְקַיֶּמֶת וְאִם כֻּלָּהּ סָרְחָה, אֵין פָּמַלְיָא שֶׁלּוֹ מִתְקַיֶּמֶת, אַף כָּאן, כְּשֶׁחָטָא כֹּהֵן מָשִׁיחַ עֲדַיִן שֵׁם קְדֻשַּׁת הַמָּקוֹם עַל הַמִּקְדָּשׁ, מִשֶּׁחָטְאוּ כֻּלָּם, חַס וְשָׁלוֹם נִסְתַּלְּקָה הַקְּדֻשָּׁה (זבחים מ"א):
18He must place some of the blood on the protrusions of the Altar that is in the Tent of Meeting in front of God. He must pour all the rest of the blood onto the base of the Altar used for ascent-offerings, onto the side that faces the entrance to the Tent of Meeting.   יחוּמִן־הַדָּ֞ם יִתֵּ֣ן | עַל־קַרְנֹ֣ת הַמִּזְבֵּ֗חַ אֲשֶׁר֙ לִפְנֵ֣י יְהֹוָ֔ה אֲשֶׁ֖ר בְּאֹ֣הֶל מוֹעֵ֑ד וְאֵ֣ת כָּל־הַדָּ֗ם יִשְׁפֹּךְ֙ אֶל־יְסוֹד֙ מִזְבַּ֣ח הָֽעֹלָ֔ה אֲשֶׁר־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
יְסוֹד מִזְבַּח הָֽעֹלָה אֲשֶׁר פֶּתַח אֹהֶל מוֹעֵד - (lit.) The base of the Altar used for ascent-offerings that is at the entrance of the Tent of Meeting. This refers to the west side of the base, the one facing the entrance.   יְסוֹד מִזְבַּח הָֽעֹלָה אֲשֶׁר פֶּתַח אֹהֶל מוֹעֵד.  זֶה יְסוֹד מַעֲרָבִי שֶׁהוּא כְּנֶגֶד הַפֶּתַח (שם נ"א):
19He must separate all its fat from it and burn it up on the Altar.   יטוְאֵ֥ת כָּל־חֶלְבּ֖וֹ יָרִ֣ים מִמֶּ֑נּוּ וְהִקְטִ֖יר הַמִּזְבֵּֽחָה:
וְאֵת כָּל־חֶלְבּוֹ יָרִים - He must separate all its fat. Although here it does not specify the diaphragm and the two kidneys as it does elsewhere, they are inferred from the next verse: “He must do to the bull just as he would do to the sin-offering bull.” And why are they not stated here explicitly? It was taught in the School of Rabbi Yishmael: 11 About this may be given a parable of a king who was angry with his favorite subject, but spoke only briefly of his offense because of the affection he had for him.   וְאֵת כָּל־חֶלְבּוֹ יָרִים.  אַף עַל פִּי שֶׁלֹּא פֵּרֵשׁ כָּאן יוֹתֶרֶת וּשְׁתֵּי כְּלָיוֹת, לְמֵדִין הֵם מִוְּעָשָׂה לַפָּר כַּאֲשֶׁר עָשָׂה וְגוֹ' וּמִפְּנֵי מָה לֹא נִתְפָּרְשׁוּ בּוֹ? תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל מָשָׁל לְמֶלֶךְ שֶׁזָּעַם עַל אוֹהֲבוֹ וּמִעֵט בְּסִרְחוֹנוֹ מִפְּנֵי חִבָּתוֹ (שם מ"א):
20He must do to the bull just as he would do to the sin-offering bull. He must do this to it in order for the priest to atone for them so they may be forgiven.   כוְעָשָׂ֣ה לַפָּ֔ר כַּֽאֲשֶׁ֤ר עָשָׂה֙ לְפַ֣ר הַֽחַטָּ֔את כֵּ֖ן יַֽעֲשֶׂה־לּ֑וֹ וְכִפֶּ֧ר עֲלֵהֶ֛ם הַכֹּהֵ֖ן וְנִסְלַ֥ח לָהֶֽם:
וְעָשָׂה לַפָּר - He must do to the bull - i.e., this one.   וְעָשָׂה לַפָּר.  זֶה:
כַּֽאֲשֶׁר עָשָׂה לְפַר הַֽחַטָּאת - “just as he would do to the sin-offering bull” - i.e., as is stated explicitly regarding the bull of the anointed priest. This phrase is added to include the diaphragm and the two kidneys among the burned portions, as they are specified there but not here; and also to repeat the instructions for these services, to teach us that if one of the blood applications is omitted, the offering is invalidated. Since we find regarding the blood applied to the outer Altar that if only one application was done, it nevertheless achieves atonement, it was necessary to say here that each application of the blood is essential for the validity of the offering.   כַּֽאֲשֶׁר עָשָׂה לְפַר הַֽחַטָּאת.  כְּמוֹ שֶׁמְּפֹרָשׁ בְּפַר כֹּהֵן מָשִׁיחַ — לְהָבִיא יוֹתֶרֶת וּשְׁתֵּי כְּלָיוֹת שֶׁפֵּרֵשׁ שָׁם, מַה שֶּׁלֹא פֵּרֵשׁ כָּאן, וְלִכְפֹּל בְּמִצְוַת הָעֲבוֹדוֹת, לְלַמֵּד שֶׁאִם חִסֵּר אַחַת מִכָּל הַמַּתָּנוֹת פָּסוּל; לְפִי שֶׁמָּצִינוּ בַּנִּתָּנִין עַל הַמִּזְבֵּחַ הַחִיצוֹן שֶׁנְּתָנָן בְּמַתָּנָה אַחַת כִּפֵּר, הֻצְרַךְ לוֹמַר כָּאן שֶׁמַּתָּנָה אַחַת מֵהֶן מְעַכֶּבֶת (שם ל"ט):
21He must take the bull outside the camp and burn it just as he would burn the first bull, for this is a sin-offering like that one, but for the entire community.   כאוְהוֹצִ֣יא אֶת־הַפָּ֗ר אֶל־מִחוּץ֙ לַמַּֽחֲנֶ֔ה וְשָׂרַ֣ף אֹת֔וֹ כַּֽאֲשֶׁ֣ר שָׂרַ֔ף אֵ֖ת הַפָּ֣ר הָֽרִאשׁ֑וֹן חַטַּ֥את הַקָּהָ֖ל הֽוּא:
22If a leader sins by unintentionally transgressing any of the passive commandments of God, his God, incurring guilt,   כבאֲשֶׁ֥ר נָשִׂ֖יא יֶֽחֱטָ֑א וְעָשָׂ֡ה אַחַ֣ת מִכָּל־מִצְו‍ֹת֩ יְהֹוָ֨ה אֱלֹהָ֜יו אֲשֶׁ֧ר לֹא־תֵֽעָשֶׂ֛ינָה בִּשְׁגָגָ֖ה וְאָשֵֽׁם:
אֲשֶׁר נָשִׂיא יֶֽחֱטָא - If a leader sins. The term אֲשֶׁר here is related to אַשְׁרֵי “praises”; i.e., praised is the generation who sees that its leader takes care to achieve atonement for his unintentional sin, from which it may be inferred a fortiori that he regrets his intentional sins, for they will thus be also inspired to guard themselves from sin.   אֲשֶׁר נָשִׂיא יֶֽחֱטָא.  לְשׁוֹן אַשְׁרֵי — אַשְׁרֵי הַדּוֹר שֶׁהַנָּשִׂיא שֶׁלּוֹ נוֹתֵן לֵב לְהָבִיא כַּפָּרָה עַל שִׁגְגָתוֹ, קַל וָחֹמֶר שֶׁמִּתְחָרֵט עַל זְדוֹנוֹתָיו (ספרא):
23if the sin that he committed is made known to him, he must bring his offering, an unblemished male goat.   כגאֽוֹ־הוֹדַ֤ע אֵלָיו֙ חַטָּאת֔וֹ אֲשֶׁ֥ר חָטָ֖א בָּ֑הּ וְהֵבִ֧יא אֶת־קָרְבָּנ֛וֹ שְׂעִ֥יר עִזִּ֖ים זָכָ֥ר תָּמִֽים:
אֽוֹ־הוֹדַע - is the equivalent of אִם הוֹדַע – “If…is made known.” אוֹ is often used in the sense of אִם “if,” and אִם instead of אוֹ. Similarly we find: “If (אוֹ) the work-bull was known to have gored.” 12   אֽוֹ־הוֹדַע.  כְּמוֹ אִם הוֹדַע הַדָּבָר; הַרְבֵּה אוֹ יֵשׁ שֶׁמְּשַׁמְּשִׁין בִּלְשׁוֹן אִם, וְאִם בִּמְקוֹם אוֹ, וְכֵן אוֹ נוֹדַע כִּי שׁוֹר נַגָּח הוּא (שמות כ"א):
הוֹדַע אֵלָיו - Is made known to him - i.e., when he sinned he imagined the act to be permissible, but afterwards it became known to him that it was forbidden.   הוֹדַע אֵלָיו.  כְּשֶׁחָטָא הָיָה סָבוּר שֶׁהוּא הֶתֵּר, וּלְאַחַר מִכָּאן נוֹדַע לוֹ שֶׁאִסּוּר הָיָה:
24He must lean his hand upon the goat’s head and slaughter it in the place where he slaughters ascent-offerings, before God, as a sin-offering.   כדוְסָמַ֤ךְ יָדוֹ֙ עַל־רֹ֣אשׁ הַשָּׂעִ֔יר וְשָׁחַ֣ט אֹת֔וֹ בִּמְק֛וֹם אֲשֶׁר־יִשְׁחַ֥ט אֶת־הָֽעֹלָ֖ה לִפְנֵ֣י יְהֹוָ֑ה חַטָּ֖את הֽוּא:
בִּמְקוֹם אֲשֶׁר־יִשְׁחַט אֶת־הָֽעֹלָה - In the place where he slaughters ascent-offerings - i.e., on the north side of the Altar, which is specified regarding the ascent-offering. 13   בִּמְקוֹם אֲשֶׁר־יִשְׁחַט אֶת־הָֽעֹלָה.  בַּצָּפוֹן שֶׁהוּא מְפֹרָשׁ בָּעוֹלָה:
חַטָּאת הֽוּא - (lit.) It is a sin-offering - this teaches that if it was slaughtered with proper intent, i.e., that it be a sin-offering, it is valid, but if it was slaughtered with a different intent, i.e., for another type of offering, it is invalid.   חַטָּאת הֽוּא.  לִשְׁמוֹ כָּשֵׁר, שֶׁלֹּא לִשְׁמוֹ פָּסוּל (ספרא):
25The priest must take some of the blood of the sin-offering with his finger, and place it on the four protrusions of the Altar used for ascent-offerings. He must pour the rest of its blood onto the base of the Altar used for ascent-offerings.   כהוְלָקַ֨ח הַכֹּהֵ֜ן מִדַּ֤ם הַֽחַטָּאת֙ בְּאֶצְבָּע֔וֹ וְנָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָֽעֹלָ֑ה וְאֶת־דָּמ֣וֹ יִשְׁפֹּ֔ךְ אֶל־יְס֖וֹד מִזְבַּ֥ח הָֽעֹלָֽה:
וְאֶת־דָּמוֹ - Its blood - i.e., the rest of the blood.   וְאֶת־דָּמוֹ.  שְׁיָרֵי הַדָּם:
26He must burn up all its fat on the Altar, just like the fat of the peace-promoting feast-offering. Thus the priest makes atonement for his sin so that he may be forgiven.   כווְאֶת־כָּל־חֶלְבּוֹ֙ יַקְטִ֣יר הַמִּזְבֵּ֔חָה כְּחֵ֖לֶב זֶ֣בַח הַשְּׁלָמִ֑ים וְכִפֶּ֨ר עָלָ֧יו הַכֹּהֵ֛ן מֵֽחַטָּאת֖וֹ וְנִסְלַ֥ח לֽוֹ:
כְּחֵלֶב זֶבַח הַשְּׁלָמִים - Like the fat of the peace-promoting feast-offering - i.e., like those designated parts that are enumerated explicitly regarding the goat mentioned among the peace-offerings. 14   כְּחֵלֶב זֶבַח הַשְּׁלָמִים.  כְּאוֹתָן אֵמוּרִין הַמְפֹרָשִׁים בְּעֵז הָאָמוּר אֵצֶל שְׁלָמִים:
Footnotes
1.

Torat Kohanim, Chovah 1:7.

6.

Zevachim 49b.

7.

Sanhedrin 68a.

8.

Yoma 42b.

11.

Zevachim 41a.

Sixth Portion

Vayikra (Leviticus) Chapter 4

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,   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.   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.   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.   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.   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.   כַּֽאֲשֶׁר הוּסַר חֵלֶב מֵעַל זֶבַח הַשְּׁלָמִים.  כְּאֵמוּרֵי עֵז הָאֲמוּרִים בַּשְּׁלָמִים:
32If he brings a sheep for his sin-offering, he must bring an unblemished female.   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.   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.   וְשָׁחַט אֹתָהּ לְחַטָּאת.  שֶׁתְּהֵא שְׁחִיטָתָהּ לְשֵׁם חַטָּאת (זבחים ז'):
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.   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.   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.   כַּֽאֲשֶׁר יוּסַר חֵלֶב הַכֶּשֶׂב.  שֶׁנִּתְרַבּוּ אֵמוּרָיו בָּאַלְיָה, אַף חַטָּאת כְּשֶׁהִיא בָּאָה כִּבְשָׂה טְעוּנָה אַלְיָה עִם הָאֵמוּרִין:
עַל אִשֵּׁי ה' - means: upon the fires made for God; “foayles” in Old French (“pyres”).   עַל אִשֵּׁי ה'.  עַל מְדוּרוֹת הָאֵשׁ הָעֲשׂוּיוֹת לַשֵּׁם, פוא"ייליש בְּלַעַז:

Vayikra (Leviticus) Chapter 5

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.   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.   וְשָֽׁמְעָה קוֹל אָלָה.  בְּדָבָר שֶׁהוּא עֵד בּוֹ — שֶׁהִשְׁבִּיעוּהוּ שְׁבוּעָה, שֶׁאִם יוֹדֵעַ לוֹ בְּעֵדוּת, שֶׁיָּעִיד לוֹ (ספרא):
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.   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. 1   אוֹ נֶפֶשׁ אֲשֶׁר תִּגַּע וגו'.  וּלְאַחַר הַטֻּמְאָה הַזּוֹ יֹאכַל קָדָשִׁים אוֹ יִכָּנֵס לַמִּקְדָּשׁ, שֶׁהוּא דָּבָר שֶׁזְּדוֹנוֹ כָּרֵת; בְּמַסֶּכֶת שְׁבוּעוֹת (דף י"ד) נִדְרַשׁ כֵּן:
וְנֶעְלַם מִמֶּנּוּ - But he did not know - the fact that he was ritually defiled.   וְנֶעְלַם מִמֶּנּוּ.  הַטֻּמְאָה:
וְאָשֵֽׁם - He incurs guilt - by eating sacrificial food or by entering the Sanctuary.   וְאָשֵֽׁם.  בַּאֲכִילַת קֹדֶשׁ אוֹ בְּבִיאַת מִקְדָּשׁ:
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.   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.   בְּטֻמְאַת אָדָם.  זוֹ טֻמְאַת מֵת:
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.   לְכֹל טֻמְאָתוֹ.  לְרַבּוֹת טֻמְאַת מַגַּע זָבִין וְזָבוֹת:
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.   אֲשֶׁר יִטְמָא.  לְרַבּוֹת הַנּוֹגֵעַ בְּבוֹעֵל נִדָּה:
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.   בָּהּ.  לְרַבּוֹת בּוֹלֵעַ נִבְלַת עוֹף טָהוֹר (ספרא):
וְנֶעְלַם - (lit.) And it was concealed - this means that he then became unaware, i.e., he forgot about his ritual defilement.   וְנֶעְלַם.  וְלֹא יָדַע שֶׁשָּׁכַח הַטֻּמְאָה,
וְאָשֵֽׁם - He incurs guilt - by eating sacrificial food or by entering the Sanctuary in his state of ritual defilement.   וְאָשֵֽׁם.  בַּאֲכִילַת קֹדֶשׁ אוֹ בְּבִיאַת מִקְדָּשׁ:
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.   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.   בִשְׂפָתַיִם.  וְלֹא בַּלֵּב (שם):
לְהָרַע - To harm - himself.   לְהָרַע.  לְעַצְמוֹ:
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.”   אוֹ לְהֵיטִיב.  לְעַצְמוֹ, כְּגוֹן אֹכַל וְלֹא אֹכַל, אִישַׁן וְלֹא אִישַׁן (שבועות כ"ז):
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.   לְכֹל אֲשֶׁר יְבַטֵּא.  לְרַבּוֹת לְשֶׁעָבַר:
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. 2   וְנֶעְלַם מִמֶּנּוּ.  וְעָבַר עַל שְׁבוּעָתוֹ, כָּל אֵלֶּה בְּקָרְבָּן עוֹלֶה וְיוֹרֵד, כַּמְּפֹרָשׁ כָּאן, אֲבָל שְׁבוּעָה שֶׁיֵּשׁ בָּהּ כְּפִירַת מָמוֹן אֵינָהּ בְּקָרְבָּן זוֹ אֶלָּא בְּאָשָׁם:
5When someone incurs guilt in any one of these cases, he must confess the sin that he committed,   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.   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.   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.   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.   וְהִקְרִיב אֶת־אֲשֶׁר לַֽחַטָּאת רִֽאשׁוֹנָה.  חַטָּאת קוֹדֶמֶת לָעוֹלָה (ספרא); לְמָה הַדָּבָר דּוֹמֶה? לִפְרַקְלִיט שֶׁנִּכְנָס לְרַצּוֹת, רִצָּה פְּרַקְלִיט, נִכְנָס דּוֹרוֹן אַחֲרָיו (זבחים ז'):
וְלֹא יַבְדִּֽיל - But he must not sever - i.e., he slits only one organ (either the trachea or the esophagus).   וְלֹא יַבְדִּֽיל.  אֵינוֹ מוֹלֵק אֶלָּא סִימָן אֶחָד (חולין כ"א):
עֹרֶף - עֹרֶף is the upper point of the back of the head that slopes down towards the front of the neck.   עֹרֶף.  הוּא גֹּבַהּ הָרֹאשׁ הַמַּשְׁפִּיעַ לְצַד הַצַּוָּאר:
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.   מִמּוּל עָרְפּוֹ.  מוּל הָרוֹאֶה אֶת הָעֹרֶף, וְהוּא אֹרֶךְ כָּל אֲחוֹרֵי הַצַּוָּאר (שם י"ט):
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.   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.   וְהִזָּה מִדַּם הַֽחַטָּאת.  בָּעוֹלָה לֹא הִטְעִין אֶלָּא מִצּוּי, וּבַחַטָּאת הַזָּאָה וּמִצּוּי, אוֹחֵז בָּעֹרֶף וּמַתִּיז, וְהַדָּם נִתָּז וְהוֹלֵךְ לַמִּזְבֵּחַ:
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.   חַטָּאת הֽוּא.  לִשְׁמָהּ כְּשֵׁרָה, שֶׁלֹא לִשְׁמָהּ פְּסוּלָה (ספרא):
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.   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. 3   כַּמִּשְׁפָּט.  כַּדָּת הָאָמוּר בְּעוֹלַת הָעוֹף שֶׁל נְדָבָה בְּרֹאשׁ הַפָּרָשָׁה:
Footnotes
1.

Shevuot 6b-7a.

Seventh Portion

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 חֵטְאin 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:

Maftir Portion

Vayikra (Leviticus) Chapter 5

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:

Haftarah

Yeshayahu (Isaiah) Chapter 43

21This people I formed for Myself; they shall recite My praise.   כאעַם־זוּ֙ יָצַ֣רְתִּי לִ֔י תְּהִלָּתִ֖י יְסַפֵּֽרוּ:
This people I formed for Myself. so that they recite My praise.   עם זו יצרתי לי.  למען תהלתי יספרו:
22But you did not call Me, O Jacob, for you wearied of Me, O Israel.   כבוְלֹֽא־אֹתִ֥י קָרָ֖אתָ יַֽעֲקֹ֑ב כִּֽי־יָגַ֥עְתָּ בִּ֖י יִשְׂרָאֵֽל:
But you did not call Me. But you did not call Me in your turning after idolatry.   ולא אותי קראת.  ואתה לא אותי קראת בפנותך אחרי עכו"ם:
for you wearied of Me. You quickly wearied of My worship.   כי יגעת בי.  נלאיתם מהר בעבודתי:
23You did not bring Me the lambs of your burnt offerings, nor did you honor Me with your sacrifices; neither did I overwork you with meal-offerings nor did I weary you with frankincense.   כגלֹֽא־הֵבֵ֚יאתָ לִּי֙ שֵׂ֣ה עֹֽלֹתֶ֔יךָ וּזְבָחֶ֖יךָ לֹ֣א כִבַּדְתָּ֑נִי לֹ֚א הֶעֱבַדְתִּ֙יךָ֙ בְּמִנְחָ֔ה וְלֹ֥א הֽוֹגַעְתִּ֖יךָ בִּלְבוֹנָֽה:
You did not bring Me the lambs of your burnt offerings. but to idolatry.   לא הבאת לי שה עולותיך.  כ"א לעכו"ם:
neither did I overwork you. Cause you to do much work with the meal offering; merely a handful would be offered to the Most High, and even that I did not ordain upon you to sacrifice as an obligation but as a free-will offering.   לא העבדתיך.  עבודה רבה במנחה קומץ מעט עולה לגבוה וגם הוא לא אמרתי לך להקריב לך חובה אלא נדבה:
24Neither did you purchase cane for Me with money, nor have you sated Me with the fat of your sacrifices. But you have burdened Me with your sins; you have wearied Me with your iniquities.   כדלֹֽא־קָנִ֨יתָ לִּ֚י בַכֶּ֙סֶף֙ קָנֶ֔ה וְחֵ֥לֶב זְבָחֶ֖יךָ לֹ֣א הִרְוִיתָ֑נִי אַ֗ךְ הֶֽעֱבַדְתַּ֙נִי֙ בְּחַטֹּאותֶ֔יךָ הֽוֹגַעְתַּ֖נִי בַּֽעֲו‍ֹנֹתֶֽיךָ:
Neither did you purchase cane for Me with money. for incense. You did not have to purchase it with money, for it was very common in your land. Said Rabbi Abba: Cinnamon grew in the Land of Israel, and goats and deer would eat of it. In Midrash Eichah (Proem X). ([Some manuscripts read:]   לא קנית לי בכסף קנה.  לקטרת לא הוצרכת לקנותה בכסף לפי שהיתה מצויה בארצכם הרבה אמר רבי אבא קינמני' היתה גדילה בארץ ישראל והיו אוכלין אותה עזים וצביים במדרש איכה:
Neither did you purchase cane for Me with money. for incense, for you failed to offer to Me what you should have, and you were attracted to idolatry.)   לא קנית לי בכסף קנה. 
But you have burdened Me. [lit. you have overworked Me.] You have caused Me to be an attendant to pagans, as Ezekiel envisioned (1:4): “And behold a tempest was coming from the north.” For the chariot of the Shechinah was returning from Babylon, where it had gone to conquer the whole world under the domination of Nebuchadnezzar, lest they say that He delivered His children into the hands of an inferior nation, as is found in Hagigah (13b).   העבדתני בחטאותיך.  אתם גרמתם לי להיות שמש לעובדי פסילים כמו שראה יחזקאל והנה רוח סערה באה מן הצפון שהיתה חוזרת מרכבת השכינה מבבל שהלכה לכבוש את כל העולם תחת ידו של נבוכדנצר שלא יאמרו ביד אומה שפלה מסר את בניו כדאיתא בחגיגה:
25I, yea I erase your transgressions for My sake, and your sins I will not remember.   כהאָנֹכִ֨י אָנֹכִ֥י ה֛וּא מֹחֶ֥ה פְשָׁעֶ֖יךָ לְמַֽעֲנִ֑י וְחַטֹּאתֶ֖יךָ לֹ֥א אֶזְכֹּֽר:
I, yea I. I am He Who erased them from time immemorial [lit. from then], and I erase them even now.   אנכי אנכי.  אני הוא שמחיתים מאז ואני מוחה אותם גם עתה:
for My sake. Neither in your merit nor in the merit of your forefathers.   למעני.  לא בזכותך ולא בצדקת אבותיך:
26Remind Me, let us stand in judgment; you tell, in order that you be accounted just.   כוהַזְכִּירֵ֕נִי נִשָּֽׁפְטָ֖ה יָ֑חַד סַפֵּ֥ר אַתָּ֖ה לְמַ֥עַן תִּצְדָּֽק:
Remind Me. all the reward I owe you and your forefathers.   הזכירני.  כל תגמול שיש לך ולאבותיך עלי:
let us stand in judgment. [lit. let us be judged together.] Let us come to judgment.   נשפטה יחד.  נבא למשפט:
27Your first father sinned, and your intercessors transgressed against Me.   כזאָבִ֥יךָ הָֽרִאשׁ֖וֹן חָטָ֑א וּמְלִיצֶ֖יךָ פָּ֥שְׁעוּ בִֽי:
Your first father sinned. by saying (Gen. 15:8), “How will I know…?”   אביך הראשון חטא.  באומרו במה אדע (בראשית טו):
and your intercessors transgressed against Me. You have none among all the intercessors upon whose merit you rely, in whom I have not found transgression. Isaac loved My enemy [Esau].   ומליציך פשעו בי.  אין לך בכל מליצי' שאתה סומך על זכותם שלא מצאתי בו פשע יצחק אהב את שונאי:
28And I profane the holy princes, and I deliver Jacob to destruction and Israel to revilings.   כחוַֽאֲחַלֵּ֖ל שָׂ֣רֵי קֹ֑דֶשׁ וְאֶתְּנָ֚ה לַחֵ֙רֶם֙ יַֽעֲקֹ֔ב וְיִשְׂרָאֵ֖ל לְגִדּוּפִֽים:
And I profane the holy princes. because of your iniquities.   ואחלל שרי קדש.  בשביל עונותיכם:

Yeshayahu (Isaiah) Chapter 44

1And now, hearken, Jacob My servant, and Israel whom I have chosen.   אוְעַתָּ֥ה שְׁמַ֖ע יַֽעֲקֹ֣ב עַבְדִּ֑י וְיִשְׂרָאֵ֖ל בָּחַ֥רְתִּי בֽוֹ:
And now, hearken. to return to My Torah, Jacob My servant.   ועתה שמע.  לשוב לתורתי יעקב עבדי:
2So said the Lord your Maker, and He Who formed you from the womb shall aid you. Fear not, My servant Jacob, and Jeshurun whom I have chosen.   בכֹּֽה־אָמַ֨ר יְהֹוָ֥ה עֹשֶׂ֛ךָ וְיֹֽצֶרְךָ֥ מִבֶּ֖טֶן יַעְזְרֶ֑ךָּ אַל־תִּירָא֙ עַבְדִּ֣י יַֽעֲקֹ֔ב וִֽישֻׁר֖וּן בָּחַ֥רְתִּי בֽוֹ:
3As I will pour water on the thirsty and running water on dry land, I will pour My spirit on your seed and My blessing on your offspring.   גכִּ֚י אֶצָּק־מַ֙יִם֙ עַל־צָמֵ֔א וְנֽוֹזְלִ֖ים עַל־יַבָּשָׁ֑ה אֶצֹּ֚ק רוּחִי֙ עַל־זַרְעֶ֔ךָ וּבִרְכָתִ֖י עַל־צֶֽאֱצָאֶֽיךָ:
As I will pour water on the thirsty. Just as I pour water on the thirsty, so will I pour My spirit on your seed.   כי אצק מים על צמא.  כמו שאני יוצק מים על צמא כן אצק רוחי על זרעך:
4And they shall sprout among the grass like willows on rivulets of water.   דוְצָֽמְח֖וּ בְּבֵ֣ין חָצִ֑יר כַּֽעֲרָבִ֖ים עַל־יִבְלֵי־מָֽיִם:
And they shall sprout among the grass. among Esau (mss. and K’li Paz). [The Jewish nation will grow] through the proselytes who will join them. [The expression,] “among the grass” refers to Esau, for it is stated concerning Edom (supra 34:13): “And it shall be the habitat of jackals, an abode (חָצִיר) for ostriches.” (Editions reading, “Amalek,” are erroneous cf. reference.)   וצמחו בבין חציר.  בתוך עמלק על ידי גרים שיתוספו עליהם, בין חציר הוא עמלק שנאמר עליו והיתה נוה תנים חציר לבנות יענה (לעיל ד):
5This one shall say, "I am the Lord's," and this one shall call himself by the name of Jacob, and this one shall write [with] his hand, "To the Lord," and adopt the name Israel.   הזֶ֚ה יֹאמַר֙ לַֽיהֹוָ֣ה אָ֔נִי וְזֶ֖ה יִקְרָ֣א בְשֵׁם־יַֽעֲקֹ֑ב וְזֶ֗ה יִכְתֹּ֚ב יָדוֹ֙ לַֽיהֹוָ֔ה וּבְשֵׁ֥ם יִשְׂרָאֵ֖ל יְכַנֶּֽה:
This one shall say, “I am the Lord’s.”. These are the perfectly righteous.   זה יאמר לה' אני.  אלו צדיקים גמורים:
and this one shall call himself by the name of Jacob.. These are the children, the sons of the wicked.   וזה יקרא בשם יעקב.  אלו קטנים בני רשעים:
and this one shall write [with] his hand, “To the Lord,”. These are the repentant.   זה יכתוב ידו לה'.  אלו בעלי תשובה:
and adopt the name Israel. These are the proselytes. So it was taught in Avoth d’Rabbi Nathan (36:1).   ובשם ישראל יכנה.  אלו הגרים מעכו"ם כך שנויה באבות דרבי נתן:
6So said the Lord, the King of Israel and his Redeemer the Lord of Hosts, "I am first and I am last, and besides Me there is no god.   וכֹּֽה־אָמַ֨ר יְהֹוָ֧ה מֶֽלֶךְ־יִשְׂרָאֵ֛ל וְגֹֽאֲל֖וֹ יְהֹוָ֣ה צְבָא֑וֹת אֲנִ֚י רִאשׁוֹן֙ וַֽאֲנִ֣י אַֽחֲר֔וֹן וּמִבַּלְעָדַ֖י אֵ֥ין אֱלֹהִֽים:
7And who will call [that he is] like Me and will tell it and arrange it for Me, since My placing the ancient people, and the signs and those that will come, let them tell for themselves.   זוּמִֽי־כָמ֣וֹנִי יִקְרָ֗א וְיַגִּידֶ֚הָ וְיַעְרְכֶ֙הָ֙ לִ֔י מִשּׂוּמִ֖י עַם־עוֹלָ֑ם וְאֽוֹתִיּ֛וֹת וַֽאֲשֶׁ֥ר תָּבֹ֖אנָה יַגִּ֥ידוּ לָֽמוֹ:
And who will call [that he is] like Me. And who will call that he is like Me and tell and arrange for me all that transpired since I placed the ancient people and until now?   ומי כמוני יקרא.  ומי יקרא שהוא כמוני ויגיד ויערוך לי את כל מה שהיה משומי עם עולם ועד עתה:
the ancient people. All the creatures.   עם עולם.  כל בריות:
and the signs. Marvelous things.   ואותיות.  דברי מופת:
and those that will come. And those destined to come, let them tell, as I do now, for the Temple has not yet been destroyed, and you have not been exiled, and neither has Cyrus been born, but I am reporting it to you.   ואשר תבאנה.  ואת העתידות לבא יגידו כמו שאני עושה עתה שעדיין לא חרב הבית ולא גליתם ולא נולד כורש ואני מבשר אתכם עליו:
8Fear not and be not dismayed; did I not let you hear it from then, and I told [it] and you are My witnesses; is there a god besides Me? And there is no rock I did not know.   חאַל־תִּפְחֲדוּ֙ וְאַל־תִּרְה֔וּ הֲלֹ֥א מֵאָ֛ז הִשְׁמַעְתִּ֥יךָ וְהִגַּ֖דְתִּי וְאַתֶּ֣ם עֵדָ֑י הֲיֵ֚שׁ אֱל֙וֹהַּ֙ מִבַּלְעָדַ֔י וְאֵ֥ין צ֖וּר בַּל־יָדָֽעְתִּי:
and be not dismayed. Heb. תִּרְהוּ. There is no similar word, and its interpretation according to its context is like תֵּחַתּוּ, be not dismayed from making My name known among the heathens (nations [K’li Paz and mss.]).   ואל תרהו.  אין לו דמיון ופתרונו לפי הענין כמו אל תחתו מלהודיע את שמי לבין העכו"ם:
let you hear. from Mount Sinai, and I told you there that there is no god besides Me.   הלא מאז השמעתיך.  מהר סיני והגדתי לכם שם שאין אלוהי מבלעדי:
and you are My witnesses. that I opened for you seven heavens and showed you that there is no other, and you are My witnesses to this thing that there is no god besides Me.   ואתם עדי.  שפתחתי לכם שבעה רקיעים והראיתי אתכם שאין אחר ואתם עדי בדבר הזה שאין אלוה מבלעדי:
and there is no rock I did not know. Jonathan renders: And there is no strong one unless he is given strength by Me.   ואין צור בל ידעתי.  ת"י ולית דתקיף אלהן דמן קדמי מתיהב ליה תקיף:
I did not know. Heb. יָדַעְתִּי. An expression similar to (Exodus 33:17) “And I knew you by name (וָאֵדָעֲךָ);” (Deut. 2:7) “He knew (יָדַע) your going;” (Hosea 13:5) “I knew you (יְדַעְתִּיךָ) in the desert.”   בל ידעתי.  לשון ואדעך בשם (שמות ל״ג:י״ז) ידע לכתך (דברים ב׳:ז׳) אני ידעתיך במדבר (הושע י״ג:ה׳):
9Those who form idols are all of them vanity, and their treasures are of no avail, and they are their witnesses; they neither see nor hear, nor do they know, so that they be ashamed.   טיֹֽצְרֵי־פֶ֚סֶל כֻּלָּם֙ תֹּ֔הוּ וַֽחֲמֽוּדֵיהֶ֖ם בַּל־יוֹעִ֑ילוּ וְעֵֽדֵיהֶ֣ם הֵ֗מָּה בַּל־יִרְא֛וּ וּבַל־יֵֽדְע֖וּ לְמַ֥עַן יֵבֹֽשׁוּ:
and they are their witnesses. The idols are witnesses of the shame of their worshipers, for we see that they neither see nor know, yet they were worshiping them.   ועדיהם המה.  הפסילי' הם עדים על בושת עובדיהם שהרי אנו רואין שאינן לא רואין ולא יודעין והיו עובדין להם:
so that they be ashamed. Those who worship them.   למען יבושו.  העובדים להם:
10Who formed a god or molded an image, being of no avail?   ימִֽי־יָצַ֥ר אֵ֖ל וּפֶ֣סֶל נָסָ֑ךְ לְבִלְתִּ֖י הוֹעִֽיל:
molded. Heb. נָסָךְ, an expression of pouring and a molten image (מַסֵּכָה). The ‘nun’ in the word is a radical sometimes omitted, e.g., the ‘nun’ of נשך, biting, and of נגף, plaguing.   נסך.  לשון יציקה ומסכה והנו"ן בתיבה יסוד הנופל ממנו כגון נו"ן של נשך ושל נגף:
11Behold, all his colleagues shall be ashamed, and they are smiths-of man. Let all of them gather, let them stand, they shall fear, they shall be ashamed together.   יאהֵ֚ן כָּל־חֲבֵרָיו֙ יֵבֹ֔שׁוּ וְחָֽרָשִׁ֥ים הֵ֖מָּה מֵֽאָדָ֑ם יִתְקַבְּצ֚וּ כֻלָּם֙ יַֽעֲמֹ֔דוּ יִפְחֲד֖וּ יֵבֹ֥שׁוּ יָֽחַד:
Behold, all his colleagues. of that fashioner and molder of graven images, who join him to worship his creation and his molten image, shall be ashamed.   הן כל חביריו.  של אותו יוצר ונוסך פסילים המתחברים אליו לעבוד את יצירתו ונסכו יבושו:
and they are smiths. those fashioners and molders, and they are of men, surely their creation is vanity.   וחרשים המה.  אותם יוצרים ונוסכים מבני אדם הם קל וחומר ליצירתם שהיא הבל:
12The ironsmith [makes] an axe, and he works with coal, and with sledge hammers he fashions it; and he made it with his strong arm; yea he is hungry, and he has no strength, he did not drink water and he becomes faint.   יבחָרַ֚שׁ בַּרְזֶל֙ מַֽעֲצָ֔ד וּפָעַל֙ בַּפֶּחָ֔ם וּבַמַּקָּב֖וֹת יִצְּרֵ֑הוּ וַיִּפְעָלֵ֙הוּ֙ בִּזְר֣וֹעַ כֹּח֔וֹ גַּם־רָעֵב֙ וְאֵ֣ין כֹּ֔חַ לֹא־שָׁ֥תָה מַ֖יִם וַיִּעָֽף:
The ironsmith. a smith of iron.   חרש ברזל.  חרש של ברזל:
an axe. Heb. מַעֲצָד. That is one of the tools of the blacksmiths.   מעצד.  הוא אחד מכלי הנפחים:
and he works. the image.   ופעל.  הפסל:
with coal. Heb. פֶּחָם, charbon in French.   בפחם.  קרבו"ן בלע"ז:
and with sledge hammers. Heb. מַקָּבוֹת, marteau in French.   ובמקבות.  מרטי"ל בלע"ז:
he fashions it. Heb. יִצְּרֵהוּ, an expression of fashioning.   יצרהו.  ל' ציור:
and he made it with his strong arm; yea he is hungry etc.. Even he, the fashioner, lacks strength and is weak, for if he becomes hungry he has no strength, or if he does not drink water, he becomes faint immediately. Surely his product has no power to help.   ויפעלהו בזרוע כחו גם רעב וגו'.  גם הוא היוצר חסר כח וחלש הוא שאם ירעב אין בו כח או אם לא שתה מים ויעף לאלתר קל וחומר שפעולתו אין בה תועלת לעזור:
13The carpenter stretched out a line, he beautifies it with a saw; he fixes it with planes, and with a compass he rounds it, and he made it in the likeness of a man, like the beauty of man to sit [in] the house.   יגחָרַ֣שׁ עֵצִים֘ נָ֣טָה קָו֒ יְתָֽאֲרֵ֣הוּ בַשֶּׂ֔רֶד יַֽעֲשֵׂ֙הוּ֙ בַּמַּקְצֻע֔וֹת וּבַמְּחוּגָ֖ה יְתָֽאֳרֵ֑הוּ וַֽיַּֽעֲשֵׂ֙הוּ֙ כְּתַבְנִ֣ית אִ֔ישׁ כְּתִפְאֶ֥רֶת אָדָ֖ם לָשֶׁ֥בֶת בָּֽיִת:
The carpenter. And if he comes to make it of wood, and he is a carpenter, the following is his method.   חרש עצים.  ואם בא לעשותו של עץ וחרש עצים הוא כך דרכו:
stretched out a line. as is the custom of the carpenters, and according to the line, יְתָאֲרֵהוּ בַשֶּׂרֶד, he straightens it with a saw, which they call doloire in French.   נטה קו.  כדרך הנגרים ועל פי הקו יתארהו בשרד מיישר אותו במסור שקורין דאלאור"א בלע"ז:
he beautifies it. Heb. יְתָאֲרֵהוּ, he beautifies it.   יתארהו.  ייפהו:
he fixes it with planes. Heb. מַקְצֻעוֹת. He smoothes it with a plane and a blade. Jonathan renders מַקְצֻעוֹת as אִיזְמֵלַיָּא, knives or blades.   יעשהו במקצועות.  ומחליקו ברהיטני ואיזמל, מקצועות ת"י אזמליא:
and with a compass he rounds it. Heb. יְתָאֳרֵהוּ, an expression similar to (Josh. 15:9): “And the border circled (וְתָאַר).” If he comes to make circular drawings, he draws around it with a compass, compas in French.   ובמחוגה יתארהו.  לשון ותאר הגבול (יהושע ט״ו:ט׳) אם בא לעשו' בו ציורים עגולים מסבב אותו במחוגה קונפ"ש בלע"ז:
like the beauty of a man. That is a woman, who is the beauty of her husband.   כתפארת אדם.  היא האשה שהיא תפארת בעלה:
14To hew for himself cedars, and he took an ilex and an oak and he reenforced it with forest trees; he planted a sapling, and rain makes it grow.   ידלִכְרָת־ל֣וֹ אֲרָזִ֔ים וַיִּקַּ֚ח תִּרְזָה֙ וְאַלּ֔וֹן וַיְאַמֶּץ־ל֖וֹ בַּֽעֲצֵי־יָ֑עַר נָטַ֥ע אֹ֖רֶן וְגֶ֥שֶׁם יְגַדֵּֽל:
ilex and an oak. kinds of non-fruit-producing trees.   תרזה ואלון.  מיני אילני סרק:
and he reinforced it with forest trees. He makes for it types of reinforcements, either for strength or for beauty, with types of trees, one different from the other in their appearance.   ויאמץ לו בעצי יער.  עושה לו חיזוקי' בין לחיזוק בין לנוי במיני עצי' המשונים זה מזה במראיהן:
he planted a sapling. When he finds a branch or a sapling that is fit for that, he plants it for that and the rain makes it grow.   נטע אורן.  כשמוצא ייחור ונטע הראוי לכך נוטעו לכך והגשם מגדלו:
a sapling. Heb. אֹרֶן, a young sapling, ploncon in O.F.   אורן.  ל' נטע יונק פלנצו"ן בלע"ז:
15And it was for man to ignite, and he took from them and warmed himself; he even heated [the oven] and baked bread; he even made a god and prostrated himself, he made a graven image and bowed to them.   טווְהָיָ֚ה לְאָדָם֙ לְבָעֵ֔ר וַיִּקַּ֚ח מֵהֶם֙ וַיָּ֔חָם אַף־יַשִּׂ֖יק וְאָ֣פָה לָ֑חֶם אַ֚ף־יִפְעַל־אֵל֙ וַיִּשְׁתָּ֔חוּ עָשָׂ֥הוּ פֶ֖סֶל וַיִּסְגָּד־לָֽמוֹ:
And it was for man to ignite. And part of that very tree was for man’s necessities, [viz.] to ignite.   והיה לאדם לבער.  והיה אותו עץ מקצתו לצרכי אדם לבער:
and he took. from the trees.   ויקח.  מן העצים:
and he warmed. his body opposite them.   ויחם.  גופו לנגדם:
he even heated. an oven with them and baked bread.   אף ישיק.  מהם תנור ואופה לחם:
he even made a god. from what was left over.   אף יפעל אל.  מן הנותר:
16Half of it he burnt with fire, on half of it he ate meat, he roasted a roast and became sated; he even warmed himself and said, "Aha, I am warm, I see fire."   טזחֶצְיוֹ֙ שָׂרַ֣ף בְּמוֹ־אֵ֔שׁ עַל־חֶצְיוֹ֙ בָּשָׂ֣ר יֹאכֵ֔ל יִצְלֶ֥ה צָלִ֖י וְיִשְׂבָּ֑ע אַף־יָחֹם֙ וְיֹאמַ֣ר הֶאָ֔ח חַמּוֹתִ֖י רָאִ֥יתִי אֽוּר:
17And what is left over from it he made for a god, for his graven image; he kneels to it and prostrates himself and prays to it, and he says, "Save me, for you are my god."   יזוּשְׁאֵ֣רִית֔וֹ לְאֵ֥ל עָשָׂ֖ה לְפִסְל֑וֹ יִסְגָּד־ (כתיב יִסְגָּוד־) ל֚וֹ וְיִשְׁתַּ֙חוּ֙ וְיִתְפַּלֵּ֣ל אֵלָ֔יו וְיֹאמַר֙ הַצִּילֵ֔נִי כִּ֥י אֵלִ֖י אָֽתָּה:
18Neither do they know nor do they understand, for their eyes are bedaubed from seeing, their hearts from understanding.   יחלֹ֥א יָֽדְע֖וּ וְלֹ֣א יָבִ֑ינוּ כִּ֣י טַ֚ח מֵֽרְאוֹת֙ עֵֽינֵיהֶ֔ם מֵֽהַשְׂכִּ֖יל לִבֹּתָֽם:
19And he does not give it thought, and he has neither knowledge nor understanding to say, "Half of it I burnt with fire, and I even baked bread on its coals, I roasted meat and ate. And what was left over from it, shall I make for an abomination, shall I bow to rotten wood?"   יטוְלֹֽא־יָשִׁ֣יב אֶל־לִבּ֗וֹ וְלֹ֨א דַ֥עַת וְלֹֽא־תְבוּנָה֘ לֵאמֹר֒ חֶצְי֞וֹ שָׂרַ֣פְתִּי בְמוֹ־אֵ֗שׁ וְ֠אַף אָפִ֚יתִי עַל־גֶּֽחָלָיו֙ לֶ֔חֶם אֶצְלֶ֥ה בָשָׂ֖ר וְאֹכֵ֑ל וְיִתְרוֹ֙ לְתֽוֹעֵבָ֣ה אֶֽעֱשֶׂ֔ה לְב֥וּל עֵ֖ץ אֶסְגּֽוֹד:
And he does not give it thought. [lit. and he does not return to his heart.] Half of it I burnt with fire.   ולא ישיב אל לבו.  חציו שרפתי במו אש:
and he has neither knowledge nor understanding. [lit. and there is neither knowledge nor understanding] in him to say this.   ולא דעת ולא תבונה.  בו לאמר זאת:
to rotten wood. Heb. לְבוּל עֵץ, to decay of wood.   לבול עץ.  לרקבון עץ:
20[To] a provider [made] of ashes, a deceived heart has perverted him, and he shall not save his soul, and he shall not say, "Is there not falsehood in my right hand?"   כרֹעֶ֣ה אֵ֔פֶר לֵ֥ב הוּתַ֖ל הִטָּ֑הוּ וְלֹֽא־יַצִּ֚יל אֶת־נַפְשׁוֹ֙ וְלֹ֣א יֹאמַ֔ר הֲל֥וֹא שֶׁ֖קֶר בִּֽימִינִֽי:
[To] a provider [made] of ashes, a deceived heart has perverted him. His heart, which was deceived, turned him aside to make for himself a provider of ashes. The image, half of which was burned and made into ashes, this fool says that it is his provider and patron. Another explanation: אֵפֶר רוֹעֶה is an expression of companionship. One who worships idols associates himself with the idol, which is ash.   רועה אפר לב הותל הטהו.  לבו אשר הותל הטהו לעשות לו רועה של אפר הדמות שנשרף חציו ונעשה אפר השוטה הזה היה אומר שהוא לו לרועה ולמפרנס, דבר אחר רועה אפר ל' ריעות עובד עבודת אחרים ומחבר אליו עבודת אחרים שהיא אפר:
and he shall not save. [i.e.,] the misled one shall not save his soul, saying, “Is there not falsehood in my right hand?” and separate from it.   ולא יציל.  הנתעה את נפשו לאמר הלא שקר בימיני ויפרד מעליו:
21Remember these, O Jacob; and Israel, for you are My servant; I formed you that you be a servant to Me, Israel, do not forget Me.   כאזְכָר־אֵ֣לֶּה יַֽעֲקֹ֔ב וְיִשְׂרָאֵ֖ל כִּ֣י עַבְדִּי־אָ֑תָּה יְצַרְתִּ֚יךָ עֶֽבֶד־לִי֙ אַ֔תָּה יִשְׂרָאֵ֖ל לֹ֥א תִנָּשֵֽׁנִי:
do not forget Me. Do not forget My fear.   לא תנשני.  לא תהיה שכוח מיראתי:
22I erased your transgressions like a thick cloud, and like a cloud have I erased your sins; return to Me for I have redeemed you.   כבמָחִ֚יתִי כָעָב֙ פְּשָׁעֶ֔יךָ וְכֶֽעָנָ֖ן חַטֹּאתֶ֑יךָ שׁוּבָ֥ה אֵלַ֖י כִּ֥י גְאַלְתִּֽיךָ:
I erased your transgressions like a thick cloud. in Egypt and in the desert. Now too, return to Me.   מחיתי כעב פשעיך.  במצרים ובמדבר גם עתה שובה אלי:
23Sing, ye heavens, for the Lord has done [this], shout, ye lowest parts of the earth; ye mountains, burst out in song, the forest and all trees therein; for the Lord has redeemed Jacob, and with Israel shall He be glorified.   כגרָנּ֨וּ שָׁמַ֜יִם כִּֽי־עָשָׂ֣ה יְהֹוָ֗ה הָרִ֙יעוּ֙ תַּחְתִּיּ֣וֹת אָ֔רֶץ פִּצְח֚וּ הָרִים֙ רִנָּ֔ה יַ֖עַר וְכָל־עֵ֣ץ בּ֑וֹ כִּֽי־גָאַ֚ל יְהֹוָה֙ יַֽעֲקֹ֔ב וּבְיִשְׂרָאֵ֖ל יִתְפָּאָֽר:
burst out. An expression of opening the mouth.   פצחו.  ל' פתחון פה:
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Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

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