| 12God spoke to Moses, saying, |
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יבוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 13“This is the offering of Aaron and his descendants that they must offer up to God, beginning on the day when one of them is anointed as high priest: one-tenth of an ephah of fine wheat flour as a perpetual grain-offering, half in the morning and half in the afternoon. |
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יגזֶ֡ה קָרְבַּן֩ אַֽהֲרֹ֨ן וּבָנָ֜יו אֲשֶׁר־יַקְרִ֣יבוּ לַֽיהֹוָ֗ה בְּיוֹם֙ הִמָּשַׁ֣ח אֹת֔וֹ עֲשִׂירִ֨ת הָֽאֵפָ֥ה סֹ֛לֶת מִנְחָ֖ה תָּמִ֑יד מַֽחֲצִיתָ֣הּ בַּבֹּ֔קֶר וּמַֽחֲצִיתָ֖הּ בָּעָֽרֶב: |
| זֶה קָרְבַּן אַֽהֲרֹן וּבָנָיו - This is the offering of Aaron and his descendants. Even ordinary priests offer up a tenth of an ephah on the day they are initiated into the priestly service. However, the high priest brings this offering every day, as it says: “a perpetual grain-offering…,” and “The priest from among his sons who is anointed in his stead must prepare it; it is an eternal allotment….” |
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זֶה קָרְבַּן אַֽהֲרֹן וּבָנָיו.
אַף הַהֶדְיוֹטוֹת מַקְרִיבִין עֲשִׂירִית הָאֵפָה בַּיּוֹם שֶׁהֵן מִתְחַנְּכִין לָעֲבוֹדָה, אֲבָל כֹּהֵן גָּדוֹל בְּכָל יוֹם, שֶׁנֶּאֱמַר מִנְחָה תָּמִיד וְגוֹ' וְהַכֹּהֵן הַמָּשִׁיחַ תַּחְתָּיו מִבָּנָיו וְגוֹ' חָק עוֹלָם:
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| 14It must be made, i.e., fried, in oil in a shallow frying pan; it must be brought to the frying pan after being scalded in water and baked in an oven. The grain-offering must be broken into pieces. You must offer it up with the intention to please God. |
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ידעַל־מַֽחֲבַ֗ת בַּשֶּׁ֛מֶן תֵּֽעָשֶׂ֖ה מֻרְבֶּ֣כֶת תְּבִיאֶ֑נָּה תֻּֽפִינֵי֙ מִנְחַ֣ת פִּתִּ֔ים תַּקְרִ֥יב רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה: |
| מֻרְבֶּכֶת - means: scalded in boiling hot water as much as necessary. |
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מֻרְבֶּכֶת.
חֲלוּטָה בְּרוֹתְחִין כָּל צָרְכָּהּ (שם):
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| תֻּֽפִינֵי - means “baked many times”; i.e., after it has been scalded he bakes it in an oven and then fries it in a pan. |
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תֻּֽפִינֵי.
אֲפוּיָה אֲפִיּוֹת הַרְבֵּה — אַחַר חֲלִיטָתָהּ אוֹפָהּ בַּתַּנּוּר וְחוֹזֵר וּמְטַגְּנָהּ בַּמַּחֲבַת (מנחות נ'):
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| מִנְחַת פִּתִּים - (lit.) A grain-offering of pieces. This teaches us that it must be broken into pieces. This does not mean that it is broken into crumbled pieces, since no fistful would be separated from it. Rather, he folds each loaf into two and then into four vertically and horizontally, but he does not separate the pieces, and so he burns it up on the Altar fire. The verse is explained this way in Torat Kohanim. |
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מִנְחַת פִּתִּים.
מְלַמֵּד שֶׁטְּעוּנָה פְּתִיתָה:
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| 15The priest from among his sons who is anointed in his stead must prepare it; it is an eternal allotment given to God. All of it must be burned up. |
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טווְהַכֹּהֵ֨ן הַמָּשִׁ֧יחַ תַּחְתָּ֛יו מִבָּנָ֖יו יַֽעֲשֶׂ֣ה אֹתָ֑הּ חָק־עוֹלָ֕ם לַֽיהֹוָ֖ה כָּלִ֥יל תָּקְטָֽר: |
| הַמָּשִׁיחַ תַּחְתָּיו מִבָּנָיו - means: the anointed one of his sons who succeeds him. |
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הַמָּשִׁיחַ תַּחְתָּיו מִבָּנָיו.
הַמָּשִׁיחַ מִבָּנָיו תַּחְתָּיו:
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| כָּלִיל תָּקְטָֽר - All of it must be burned up - i.e., its fistful is not removed for the purpose of eating the remaining parts, but it is all completely burned up, the fistful and the remainder alike. Similarly, any priest’s personal grain-offering, including a voluntary one, כָּלִיל תִּהְיֶה “must be wholly burned up” as stated in the next verse, but there the terminology כָּלִיל indicates that no fistful is taken from it at all, as the entire grain-offering is offered to God on High with equal status. |
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כָּלִיל תָּקְטָֽר.
אֵין נִקְמֶצֶת לִהְיוֹת שְׁיָרֶיהָ נֶאֱכָלִין אֶלָּא כֻּלָּהּ כָּלִיל, וְכֵן כָּל מִנְחַת כֹּהֵן שֶׁל נְדָבָה כָּלִיל תִּהְיֶה:
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| 16Every grain-offering brought by a priest on his own behalf must be wholly burned up. It may not be eaten.” |
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טזוְכָל־מִנְחַ֥ת כֹּהֵ֛ן כָּלִ֥יל תִּֽהְיֶ֖ה לֹ֥א תֵֽאָכֵֽל: |
| כָּלִיל - completely. Heb. כָּלִיל All of it must be equally offered to God on High. |
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כָּלִיל.
כֻּלָּהּ שָׁוָה לְגָבוֹהַּ:
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| 17God spoke to Moses, saying, |
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יזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 18“Speak to Aaron and to his sons, saying, ‘This is the regulation of the sin-offering: The sin-offering must be slaughtered before God in the place where the ascent-offering is slaughtered. It is a sacrifice of superior holiness. |
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יחדַּבֵּ֤ר אֶל־אַֽהֲרֹן֙ וְאֶל־בָּנָ֣יו לֵאמֹ֔ר זֹ֥את תּוֹרַ֖ת הַֽחַטָּ֑את בִּמְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָֽעֹלָ֜ה תִּשָּׁחֵ֤ט הַֽחַטָּאת֙ לִפְנֵ֣י יְהֹוָ֔ה קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא: |
| 19Any priest who is fit to offer it up as a sin-offering may eat it. It must be eaten in a holy place, i.e., in the Courtyard of the Tent of Meeting. |
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יטהַכֹּהֵ֛ן הַֽמְחַטֵּ֥א אֹתָ֖הּ יֹאכְלֶ֑נָּה בְּמָק֤וֹם קָדשׁ֙ תֵּֽאָכֵ֔ל בַּֽחֲצַ֖ר אֹ֥הֶל מוֹעֵֽד: |
| הַֽמְחַטֵּא אֹתָהּ - means: the one who carries out its acts of service whereby it becomes a sin-offering. |
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הַֽמְחַטֵּא אֹתָהּ.
הָעוֹבֵד עֲבוֹדוֹתֶיהָ — שֶׁהִיא נַעֲשֵׂית חַטָּאת עַל יָדוֹ:
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| הַֽמְחַטֵּא אֹתָהּ יֹאכְלֶנָּה - (lit.) The one who offers it up as a sin-offering may eat it - i.e., one who is fit for this service. This excludes one who was ritually defiled at the time of the dashing of the blood, for he receives no portion of the meat. It is impossible to say that the verse forbids other priests from eating it besides the one who dashes its blood, for it states further on: “every male among the priests may eat it.” |
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הַֽמְחַטֵּא אֹתָהּ יֹאכְלֶנָּה.
הָרָאוּי לַעֲבוֹדָה; יָצָא טָמֵא בִּשְׁעַת זְרִיקַת דָּמִים, שֶׁאֵינוֹ חוֹלֵק בַּבָּשָׂר; וְאִי אֶפְשָׁר לוֹמַר שֶׁאוֹסֵר שְׁאָר כֹּהֲנִים בַּאֲכִילָתָהּ חוּץ מִן הַזּוֹרֵק דָּמָהּ, שֶׁהֲרֵי נֶאֱמַר לְמַטָּה כָּל זָכָר בַּכֹּהֲנִים יֹאכַל אֹתָהּ (זבחים צ"ט):
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| 20Any food that touches its meat will become holy like it. If any of its blood spurts onto a garment, you must wash the area of the garment onto which it spurted in a holy place. |
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ככֹּ֛ל אֲשֶׁר־יִגַּ֥ע בִּבְשָׂרָ֖הּ יִקְדָּ֑שׁ וַֽאֲשֶׁ֨ר יִזֶּ֤ה מִדָּמָהּ֙ עַל־הַבֶּ֔גֶד אֲשֶׁר֙ יִזֶּ֣ה עָלֶ֔יהָ תְּכַבֵּ֖ס בְּמָק֥וֹם קָדֽשׁ: |
| כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ - (lit.) Whatever touches its meat - i.e., any food that touches and absorbs from its flavor – |
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כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ.
כָּל דְּבַר אֹכֶל אֲשֶׁר יִגַּע וְיִבְלַע מִמֶּנָּה:
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| יִקְדָּשׁ - Will become holy - to become like it; i.e., if the sacrifice is invalid, the food that it absorbs from it becomes invalid; and if it is valid, the food that absorbs from it may be eaten only with the same restrictions as the sacrifice. |
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יִקְדָּשׁ.
לִהְיוֹת כָּמוֹהָ — אִם פְּסוּלָה תִּפָּסֵל, וְאִם הִיא כְּשֵׁרָה, תֵּאָכֵל כַּחֹמֶר שֶׁבָּהּ:
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| וַֽאֲשֶׁר יִזֶּה מִדָּמָהּ עַל־הַבֶּגֶד - means: and if some of its blood was sprinkled on a garment, the location of blood on the garment on which it was sprinkled must be washed inside the Courtyard. |
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וַֽאֲשֶׁר יִזֶּה מִדָּמָהּ עַל־הַבֶּגֶד.
וְאִם הֻזָּה מִדָּמָהּ עַל הַבֶּגֶד, אוֹתוֹ מְקוֹם הַדָּם שֶׁבַּבֶּגֶד אֲשֶׁר יִזֶּה עָלֶיה, תְּכַבֵּס בְּתוֹךְ הָעֲזָרָה:
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| אֲשֶׁר־יִזֶּה - means literally: that which will be sprinkled, similar to: וְלֹא יִטֶּה לָאָרֶץ מִנְלָם “and their fulfillment will not reach the earth,” where יִטֶּה means יְהֵא נָטוּי “will be inclined.” |
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אֲשֶׁר־יִזֶּה.
יְהֵא נִזֶּה, כְּמוֹ וְלֹא יִטֶּה לָאָרֶץ מִנְלָם (איוב ט"ו) — יְהֵא נָטוּי:
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| 21Any earthenware vessel in which it has been cooked must be shattered. If it is cooked in a copper vessel, it must be purged and rinsed with water. |
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כאוּכְלִי־חֶ֛רֶשׂ אֲשֶׁ֥ר תְּבֻשַּׁל־בּ֖וֹ יִשָּׁבֵ֑ר וְאִם־בִּכְלִ֤י נְח֨שֶׁת֙ בֻּשָּׁ֔לָה וּמֹרַ֥ק וְשֻׁטַּ֖ף בַּמָּֽיִם: |
| יִשָּׁבֵר - Must be shattered - because that which has been absorbed into it immediately becomes leftover sacrificial meat, as it is impossible to be eaten within the permitted time. The same law applies to all sacrifices. |
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יִשָּׁבֵר.
לְפִי שֶׁהַבְּלִיעָה שֶׁנִּבְלַעַת בּוֹ נַעֲשֶׂה נוֹתָר, וְהוּא הַדִּין לְכָל הַקֳּדָשִׁים:
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| וּמֹרַק - It must be purged. This word is related to תַּמְרוּקֵי הַנָּשִׁים “(lit.) women’s cleansing lotions”; “escourment” in Old French. |
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וּמֹרַק.
לְשׁוֹן תַּמְרוּקֵי הַנָּשִׁים (אסתר ב'), אשקור"מנט בְּלַעַז:
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| וּמֹרַק וְשֻׁטַּף - It must be purged and rinsed - in order to release the food that it absorbed. However, regarding earthenware vessels, Scripture teaches you here that they can never leave their defective status due to the food that remains absorbed in its walls. |
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וּמֹרַק וְשֻׁטַּף.
לִפְלֹט אֶת בְּלִיעָתוֹ, אֲבָל כְּלִי חֶרֶס לִמֶּדְךָ הַכָּתוּב כָּאן שֶׁאֵינוֹ יוֹצֵא מִידֵי דָּפְיוֹ לְעוֹלָם (עבודה זרה ל"ד):
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| 22Every male among the priests may eat it; it is a sacrifice of superior holiness. |
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כבכָּל־זָכָ֥ר בַּכֹּֽהֲנִ֖ים יֹאכַ֣ל אֹתָ֑הּ קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא: |
| כָּל־זָכָר בַּכֹּֽהֲנִים יֹאכַל אֹתָהּ - Every male among the priests may eat it. From this you learn that the phrase: הַמְחַטֵא אֹתָהּ “the priest (lit.) who offers it up as a sin-offering may eat it” mentioned above does not exclude other priests, but is stated to exclude those who are unfit to perform the sin-offering procedure. |
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כָּל־זָכָר בַּכֹּֽהֲנִים יֹאכַל אֹתָהּ.
הָא לָמַדְתָּ שֶׁהַמְחַטֵּא אוֹתָהּ הָאָמוּר לְמַעְלָה לֹא לְהוֹצִיא שְׁאָר הַכֹּהֲנִים, אֶלָּא לְהוֹצִיא אֶת שֶׁאֵינוֹ רָאוּי לְחִטּוּי:
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| 23But any sin-offering some of whose blood was mistakenly brought into the Tent of Meeting in order to effect atonement in the Sanctuary must not be eaten; it must be burned in fire. |
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כגוְכָל־חַטָּ֡את אֲשֶׁר֩ יוּבָ֨א מִדָּמָ֜הּ אֶל־אֹ֧הֶל מוֹעֵ֛ד לְכַפֵּ֥ר בַּקֹּ֖דֶשׁ לֹ֣א תֵֽאָכֵ֑ל בָּאֵ֖שׁ תִּשָּׂרֵֽף: |
| וְכָל־חַטָּאת וגו' - But any sin-offering… This teaches us that if any amount of the blood of a sin-offering that should properly be applied outside the Sanctuary was brought into it, it becomes invalid and is burned. |
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וְכָל־חַטָּאת וגו'.
שֶׁאִם הִכְנִיס מִדַּם חַטָּאת הַחִיצוֹנָה לִפְנִים פְּסוּלָה:
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| וְכָל־ - Any. This word is added to include other sacrifices in this rule. |
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וְכָל־.
לְרַבּוֹת שְׁאָר קָדָשִׁים (ספרא):
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| 1The following is the regulation of the guilt-offering: It is an offering of superior holiness. |
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אוְזֹ֥את תּוֹרַ֖ת הָֽאָשָׁ֑ם קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא: |
| קֹדֶשׁ קָֽדָשִׁים הֽוּא - It is an offering of superior holiness. It is sacrificed, but its substitute is not sacrificed. |
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קֹדֶשׁ קָֽדָשִׁים הֽוּא.
הוּא קָרֵב וְאֵין תְּמוּרָתוֹ קְרֵבָה (ספרא):
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| 2They must slaughter the guilt-offering in the place where they slaughter the ascent-offering. Its blood must be dashed upon the Altar in an encircling manner. |
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בבִּמְק֗וֹם אֲשֶׁ֤ר יִשְׁחֲטוּ֙ אֶת־הָ֣עֹלָ֔ה יִשְׁחֲט֖וּ אֶת־הָֽאָשָׁ֑ם וְאֶת־דָּמ֛וֹ יִזְרֹ֥ק עַל־הַמִּזְבֵּ֖חַ סָבִֽיב: |
| יִשְׁחֲטוּ - They must slaughter. The Torah includes here many slaughterers, for since we find a concept of communal guilt, from which we may infer that a similar concept exists for its expiation, it says: יִשְׁחֲטוּ “they must slaughter,” in the plural. It connects it to the slaughtering of the ascent-offering to indicate that a communal ascent-offering is also slaughtered north of the Altar. |
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יִשְׁחֲטוּ.
רִבָּה לָנוּ שְׁחִיטוֹת הַרְבֵּה; לְפִי שֶׁמָּצִינוּ אָשָׁם בְּצִבּוּר, נֶאֱמַר "יִשְׁחֲטוּ" — רַבִּים, וּתְלָאוֹ בְּעוֹלָה, לְהָבִיא עוֹלַת צִבּוּר לַצָּפוֹן:
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| 3The priest must offer up from it all of its fat: the tail, the fat covering the innards, |
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גוְאֵ֥ת כָּל־חֶלְבּ֖וֹ יַקְרִ֣יב מִמֶּ֑נּוּ אֵ֚ת הָֽאַלְיָ֔ה וְאֶת־הַחֵ֖לֶב הַֽמְכַסֶּ֥ה אֶת־הַקֶּֽרֶב: |
| וְאֵת כָּל־חֶלְבּוֹ וגו' - All of its fat… The parts of the guilt-offering designated to be burned have not been previously specified, and therefore it was necessary to specify them here. However, with regard to the sin-offering, they were already specified in parashat Vayikra. |
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וְאֵת כָּל־חֶלְבּוֹ וגו'.
עַד כָּאן לֹא נִתְפָּרְשׁוּ אֵמוּרִין בָּאָשָׁם, לְכָךְ הֻצְרַךְ לְפָרְשָׁם כָּאן, אֲבָל חַטָּאת כְּבָר נִתְפָּרֵשׁ בָּהּ בְּפָרָשַׁת וַיִּקְרָא:
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| אֵת הָֽאַלְיָה - The tail - since a guilt-offering is brought only from rams or lambs, and regarding both rams and lambs the tail is offered in addition to the other parts. |
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אֵת הָֽאַלְיָה.
לְפִי שֶׁאָשָׁם אֵינוֹ בָּא אֶלָּא אַיִל אוֹ כֶּבֶשׂ, וְאַיִל וְכֶבֶשׂ נִתְרַבּוּ בְּאַלְיָה:
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| 4the two kidneys, 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. |
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דוְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵיהֶ֔ן אֲשֶׁ֖ר עַל־הַכְּסָלִ֑ים וְאֶת־הַיֹּתֶ֨רֶת֙ עַל־הַכָּבֵ֔ד עַל־הַכְּלָיֹ֖ת יְסִירֶֽנָּה: |
| 5The priest must burn them up on the Altar as a fire-offering to God. It is a guilt-offering. |
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הוְהִקְטִ֨יר אֹתָ֤ם הַכֹּהֵן֙ הַמִּזְבֵּ֔חָה אִשֶּׁ֖ה לַֽיהֹוָ֑ה אָשָׁ֖ם הֽוּא: |
| אָשָׁם הֽוּא - It is a guilt-offering - until it is un-designated as a guilt-offering and redesignated for another purpose, i.e., for pasture until it becomes blemished, when it can be sold and the proceeds used to purchase ascent-offerings. This teaches us about a guilt-offering whose owner died or whose owner has been atoned through another animal, that even though its value will eventually be used for an ascent-offering to keep the Altar active when no other offerings are being brought, known as “dessert of the Altar,” if, however, it was slaughtered without a specific intent, it cannot serve as a valid ascent-offering before it is redesignated for pasture. This limitation cannot be expounded as teaching that a guilt-offering is invalid if it is slaughtered with intent other than that it be a guilt-offering, in the same way as the word הוּא is expounded regarding the sin-offering, because regarding the guilt-offering, אָשָׁם הוּא is written only after burning up the designated parts, and an offering itself remains valid even if these parts were not burned up at all. |
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אָשָׁם הֽוּא.
עַד שֶׁיִּנָּתֵק שְׁמוֹ מִמֶּנּוּ, לִמֵּד עַל אָשָׁם שֶׁמֵּתוּ בְּעָלָיו אוֹ שֶׁנִּתְכַּפְּרוּ בְּעָלָיו, אַף עַל פִּי שֶׁעוֹמֵד לִהְיוֹת דָּמָיו עוֹלָה לְקַיִץ הַמִּזְבֵּחַ, אִם שְׁחָטוֹ סְתָם, אֵינוֹ כָּשֵׁר לְעוֹלָה קֹדֶם שֶׁנִּתַּק לִרְעִיָּה; וְאֵינוֹ בָּא לְלַמֵּד עַל הָאָשָׁם שֶׁיְּהֵא פָּסוּל שֶׁלֹּא לִשְׁמוֹ — כְּמוֹ שֶׁדָּרְשׁוּ הוּא הַכָּתוּב בַּחַטָּאת — לְפִי שֶׁאָשָׁם לֹא נֶאֱמַר בּוֹ אָשָׁם הוּא אֶלָּא לְאַחַר הַקְטָרַת אֵמוּרִין, וְהוּא עַצְמוֹ שֶׁלֹּא הֻקְטְרוּ אֵמוּרָיו כָּשֵׁר (זבחים ה'):
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| 6Every male among the priests may eat it. It must be eaten in a holy place, for it is a sacrifice of superior holiness. |
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וכָּל־זָכָ֥ר בַּכֹּֽהֲנִ֖ים יֹֽאכְלֶ֑נּוּ בְּמָק֤וֹם קָדוֹשׁ֙ יֵֽאָכֵ֔ל קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא: |
| קֹדֶשׁ קָֽדָשִׁים הֽוּא - It is a sacrifice of superior holiness. This phrase is expounded in Torat Kohanim. |
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קֹדֶשׁ קָֽדָשִׁים הֽוּא.
בְּתוֹרַת כֹּהֲנִים הוּא נִדְרָשׁ:
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| 7The guilt-offering is like the sin-offering in that they both have this same regulation: the priests’ portion belongs to any priest who is fit to effect atonement through it. |
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זכַּֽחַטָּאת֙ כָּֽאָשָׁ֔ם תּוֹרָ֥ה אַחַ֖ת לָהֶ֑ם הַכֹּהֵ֛ן אֲשֶׁ֥ר יְכַפֶּר־בּ֖וֹ ל֥וֹ יִֽהְיֶֽה: |
| תּוֹרָה אַחַת לָהֶם - (lit.) They have one [common] law - in the following aspect: |
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תּוֹרָה אַחַת לָהֶם.
בְּדָבָר זֶה:
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| הַכֹּהֵן אֲשֶׁר יְכַפֶּר־בּוֹ - the priest who may effect atonement through it - i.e., a priest who is fit to effect atonement receives a portion of it. This excludes a tevul yom (a ritually defiled person who has immersed in a mikveh but must await nightfall to become rid of defilement), one who lacks atonement (i.e., must additionally bring sacrifices to be fully rid of defilement), and an onen (one whose close relative died that day). |
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הַכֹּהֵן אֲשֶׁר יְכַפֶּר־בּוֹ.
הָרָאוּי לְכַפָּרָה חוֹלֵק בּוֹ, פְּרָט לִטְבוּל יוֹם וּמְחֻסַּר כִּפּוּרִים וְאוֹנֵן (ספרא):
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| 8With regard to any priest who is fit to offer up a person’s ascent-offering, that priest may receive the hide of any ascent-offering that he has offered up. |
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חוְהַ֨כֹּהֵ֔ן הַמַּקְרִ֖יב אֶת־עֹ֣לַת אִ֑ישׁ ע֤וֹר הָֽעֹלָה֙ אֲשֶׁ֣ר הִקְרִ֔יב לַכֹּהֵ֖ן ל֥וֹ יִֽהְיֶֽה: |
| עוֹר הָֽעֹלָה אֲשֶׁר הִקְרִיב לַכֹּהֵן לוֹ יִֽהְיֶֽה - The priest may receive the hide of any ascent-offering that he has offered up. This excludes a tevul yom, one who lacks atonement, and an onen from receiving a portion of the hides. |
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עוֹר הָֽעֹלָה אֲשֶׁר הִקְרִיב לַכֹּהֵן לוֹ יִֽהְיֶֽה.
פְּרָט לִטְבוּל יוֹם וּמְחֻסַּר כִּפּוּרִים וְאוֹנֵן שֶׁאֵין חוֹלְקִים בָּעוֹרוֹת (שם):
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| 9With regard to any grain-offering baked in an oven, or any grain-offering made in a deep frying pan or in a shallow frying pan, the priest who is fit to offer it up may receive it. |
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טוְכָל־מִנְחָ֗ה אֲשֶׁ֤ר תֵּֽאָפֶה֙ בַּתַּנּ֔וּר וְכָל־נַֽעֲשָׂ֥ה בַמַּרְחֶ֖שֶׁת וְעַל־מַֽחֲבַ֑ת לַכֹּהֵ֛ן הַמַּקְרִ֥יב אֹתָ֖הּ ל֥וֹ תִֽהְיֶֽה: |
| לַכֹּהֵן הַמַּקְרִיב אֹתָהּ וגו' - (lit.) To the priest who offers it up… I might think that it belongs to him alone; Scripture therefore states: “will belong to all the sons of Aaron.” I might then think that it belongs to all of them; Scripture therefore states here: “to the priest who offers it up.” How is this reconciled? That the grain-offering is given to the family group assigned to serve on the day that it is brought. |
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לַכֹּהֵן הַמַּקְרִיב אֹתָהּ וגו'.
יָכוֹל לוֹ לְבַדּוֹ, תַּלְמוּד לוֹמָר לכל בני אהרן תהיה, יָכוֹל לְכֻלָּן, תַּלְמוּד לוֹמָר לכהן המקריב, הָא כֵּיצַד? לְבֵית אָב שֶׁל יוֹם שֶׁמַּקְרִיבִין אוֹתָהּ (שם):
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| 10Any grain-offering, whether it be mixed with oil or be dry, will belong to all the sons of Aaron, each individual priest like the other. |
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יוְכָל־מִנְחָ֥ה בְלוּלָֽה־בַשֶּׁ֖מֶן וַֽחֲרֵבָ֑ה לְכָל־בְּנֵ֧י אַֽהֲרֹ֛ן תִּֽהְיֶ֖ה אִ֥ישׁ כְּאָחִֽיו: |
| בְלוּלָֽה־בַשֶּׁמֶן - Mixed with oil. This refers to a voluntary grain-offering. |
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בְלוּלָֽה־בַשֶּׁמֶן.
זוֹ מִנְחַת נְדָבָה:
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| וַֽחֲרֵבָה - Or dry. This refers to the grain-offering of a sinner and the grain-offering of jealousies brought in the case of a suspected adulteress, which do not contain oil. |
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וַֽחֲרֵבָה.
זוֹ מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁאֵין בָּהֶן שֶׁמֶן:
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