1God spoke to Moses, saying, |
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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, |
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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 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. |
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מִכֹּל מִצְוֹת ה'.
פֵּרְשׁוּ רַבּוֹתֵינוּ אֵין חַטָּאת בָּאָה אֶלָּא עַל דָּבָר שֶׁזְּדוֹנוֹ לָאו וְכָרֵת (ספרא):
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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. |
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מֵֽאַחַת מֵהֵֽנָּה.
מִמִּקְּצָת אַחַת מֵהֶן, כְּגוֹן הַכּוֹתֵב בְּשַׁבָּת שם מִשִּׁמְעוֹן, נח מִנָּחוֹר, דן מִדָּנִיֵּאל (שם):
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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. |
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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….” 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. |
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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:
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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. |
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פַּר.
יָכוֹל זָקֵן, תַּלְמוּד לוֹמַר בֶּן, אִי בֶּן יָכוֹל קָטָן, תַּלְמוּד לוֹמַר פַּר, הָא כֵּיצַד? זֶה פַּר בֶּן שָׁלוֹשׁ (שם):
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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. |
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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. |
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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. |
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אֶל־אֹהֶל מוֹעֵֽד.
לַמִּשְׁכָּן, וּבְבֵית עוֹלָמִים לַהֵיכָל:
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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. |
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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. |
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אֶת־פְּנֵי פָּרֹכֶת הַקֹּֽדֶשׁ.
כְּנֶגֶד מְקוֹם קְדֻשָּׁתָהּ — מְכֻוָּן כְּנֶגֶד בֵּין הַבַּדִּים, וְלֹא הָיוּ נוֹגְעִים דָּמִים בַּפָּרֹכֶת, וְאִם נָגְעוּ נָגְעוּ:
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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. |
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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. |
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וְאֵת כָּל־דַּם.
שְׁיָרֵי הַדָּם (זבחים כ"ה):
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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, |
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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 in the requirement to burn up the kidneys, the fats, and the diaphragm. |
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וְאֶת־כָּל־חֵלֶב פַּר.
חֶלְבּוֹ הָיָה לוֹ לוֹמַר, מַה תַּלְמוּד לוֹמַר פַּר? לְרַבּוֹת פַּר שֶׁל יוֹם הַכִּפּוּרִים לִכְלָיוֹת וְלַחֲלָבִים וְיוֹתֶרֶת (ספרא):
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הַֽחַטָּאת - The sin-offering. This word is added to include the goat sin-offerings brought to atone for idolatry in the requirement to burn up the kidneys, the fats, and the diaphragm. |
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הַֽחַטָּאת.
לְהָבִיא שְֹעִירֵי עֲבוֹדָה זָרָה לִכְלָיוֹת וְלַחֲלָבִים וּלְיוֹתֶרֶת (שם):
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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. |
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יָרִים מִמֶּנּוּ.
מִן הַמְחֻבָּר — שֶׁלֹּא יְנַתְּחֶנּוּ קֹדֶם הֲסָרַת חֶלְבּוֹ, תּוֹרַת כֹּהֲנִים:
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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. |
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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. |
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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. 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. |
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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):
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11Regarding the bull’s hide, all of its flesh, its head, its legs, its innards, and its waste matter, |
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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.”] |
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עַל־הַכָּבֵד עַל־הַכְּלָיוֹת עַל־רֹאשׁוֹ וְעַל־כְּרָעָיו.
כֻּלָּן לְשׁוֹן תּוֹסֶפֶת הֵן, כְּמוֹ מִלְּבַד:
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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. |
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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. |
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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:
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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 and Tractate Sanhedrin. |
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מִחוּץ לַמַּֽחֲנֶה.
חוּץ לְשָׁלוֹשׁ מַחֲנוֹת; וּבֵית עוֹלָמִים חוּץ לָעִיר, כְּמוֹ שֶׁפֵּרְשׁוּהוּ רַבּוֹתֵינוּ בְּמַסֶּכֶת יוֹמָא (דף ס"ח) וּבְסַנְהֶדְרִין (דף מ"ב):
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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.” |
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אֶל־שֶׁפֶךְ הַדֶּשֶׁן.
מָקוֹם שֶׁשּׁוֹפְכִין בּוֹ הַדֶּשֶׁן הַמְסֻלָּק מִן הַמִּזְבֵּחַ, כְּמוֹ שֶׁנֶּאֱמַר וְהוֹצִיא אֶת הַדֶּשֶׁן אֶל מִחוּץ לַמַּחֲנֶה (ויקרא ו'):
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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. |
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עַל־שֶׁפֶךְ הַדֶּשֶׁן יִשָּׂרֵֽף.
שֶׁאֵין תַּלְמוּד לוֹמַר, אֶלָּא לְלַמֵּד שֶׁאֲפִלּוּ אֵין שָׁם דֶּשֶׁן (ספרא):
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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, |
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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. |
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עֲדַת יִשְׂרָאֵל.
אֵלּוּ סַנְהֶדְרִין (שם):
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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. |
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וְנֶעְלַם דָּבָר.
טָעוּ לְהוֹרוֹת בְּאַחַת מִכָּל כָּרֵתוֹת שֶׁבַּתּוֹרָה שֶׁהוּא מֻתָּר (הוריות ח'):
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הַקָּהָל וְעָשׂוּ - (lit.) The community, and they do - i.e., the community acted relying on their ruling. |
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הַקָּהָל וְעָשׂוּ.
שֶׁעָשׂוּ צִבּוּר עַל פִּיהֶם:
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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. |
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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. |
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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. |
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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. |
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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.” 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. |
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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):
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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. |
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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. |
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יְסוֹד מִזְבַּח הָֽעֹלָה אֲשֶׁר פֶּתַח אֹהֶל מוֹעֵד.
זֶה יְסוֹד מַעֲרָבִי שֶׁהוּא כְּנֶגֶד הַפֶּתַח (שם נ"א):
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19He must separate all its fat from it and burn it up on the Altar. |
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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: 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. |
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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):
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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. |
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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. |
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וְעָשָׂה לַפָּר.
זֶה:
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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. |
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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):
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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. |
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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, |
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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. |
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אֲשֶׁר נָשִׂיא יֶֽחֱטָא.
לְשׁוֹן אַשְׁרֵי — אַשְׁרֵי הַדּוֹר שֶׁהַנָּשִׂיא שֶׁלּוֹ נוֹתֵן לֵב לְהָבִיא כַּפָּרָה עַל שִׁגְגָתוֹ, קַל וָחֹמֶר שֶׁמִּתְחָרֵט עַל זְדוֹנוֹתָיו (ספרא):
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23if the sin that he committed is made known to him, he must bring his offering, an unblemished male goat. |
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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.” |
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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):
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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. |
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הוֹדַע אֵלָיו.
כְּשֶׁחָטָא הָיָה סָבוּר שֶׁהוּא הֶתֵּר, וּלְאַחַר מִכָּאן נוֹדַע לוֹ שֶׁאִסּוּר הָיָה:
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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. |
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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. |
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בִּמְקוֹם אֲשֶׁר־יִשְׁחַט אֶת־הָֽעֹלָה.
בַּצָּפוֹן שֶׁהוּא מְפֹרָשׁ בָּעוֹלָה:
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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. |
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חַטָּאת הֽוּא.
לִשְׁמוֹ כָּשֵׁר, שֶׁלֹּא לִשְׁמוֹ פָּסוּל (ספרא):
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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. |
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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. |
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וְאֶת־דָּמוֹ.
שְׁיָרֵי הַדָּם:
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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. |
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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. |
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כְּחֵלֶב זֶבַח הַשְּׁלָמִים.
כְּאוֹתָן אֵמוּרִין הַמְפֹרָשִׁים בְּעֵז הָאָמוּר אֵצֶל שְׁלָמִים:
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