ב"ה

Learning & Values Parshah (Weekly Torah) Vayikra - Leviticus Tzav Texts & Summaries

Torah Reading for Tzav

Show content in:

EnglishBothHebrew

First Portion

Vayikra (Leviticus) Chapter 6

1God spoke to Moses, saying,		אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Command Aaron and his sons, saying, ‘This is the regulation regarding the ascent-offering; it remains the same, valid ascent-offering as long as it was placed on the fire pile atop the Altar anytime during the entire night, until morning, inasmuch as the fire of the Altar will be burning on it throughout the night.		בצַ֤ו אֶת־אַֽהֲרֹן֙ וְאֶת־בָּנָ֣יו לֵאמֹ֔ר זֹ֥את תּוֹרַ֖ת הָֽעֹלָ֑ה הִ֣וא הָֽעֹלָ֡ה עַל֩ מוֹקְדָ֨ה עַל־הַמִּזְבֵּ֤חַ כָּל־הַלַּ֨יְלָה֙ עַד־הַבֹּ֔קֶר וְאֵ֥שׁ הַמִּזְבֵּ֖חַ תּ֥וּקַד בּֽוֹ:
צַו אֶת־אַֽהֲרֹן - Command Aaron. The term צַו “command” invariably denotes urging, emphasizing the weight attached to the instruction and that it applies immediately and for future generations. Rabbi Shimon said: Scripture found it especially necessary to urge the command’s fulfillment in this way in a case where monetary loss is involved.		צַו אֶת־אַֽהֲרֹן. אֵין צַו אֶלָּא לְשׁוֹן זֵרוּז מִיָּד וּלְדוֹרוֹת; אָמַר רַבִּי שִׁמְעוֹן, בְּיוֹתֵר צָרִיךְ הַכָּתוּב לְזָרֵז בְּמָקוֹם שֶׁיֵּשׁ בּוֹ חֶסְרוֹן כִּיס (ספרא):
זֹאת תּוֹרַת הָֽעֹלָה וגו' - This is the regulation regarding the ascent-offering… This section is written to teach us that the burning up of the fats and the limbs of sacrifices upon the Altar is valid if done anytime during the night after the sacrifices were slaughtered, not only during that day; and to teach us regarding disqualified sacrifices, which of them must be taken down if brought up onto the Altar, and which, if brought up, are not taken down. For wherever the term תּוֹרָה cannot carry its simple meaning of introducing new laws, it is inclusive, and thus here it tells us that one law applies to all holy items brought up onto the Altar, even the disqualified ones – that if they were brought up onto the Altar, they are not taken down.		זֹאת תּוֹרַת הָֽעֹלָה וגו'. הֲרֵי הָעִנְיָן הַזֶּה בָּא לְלַמֵּד עַל הֶקְטֵר חֲלָבִים וְאֵבָרִים שֶׁיְּהֵא כָּשֵׁר כָּל הַלַּיְלָה, וּלְלַמֵּד עַל הַפְּסוּלִין אֵי זֶה אִם עָלָה יֵרֵד, וְאֵי זֶה אִם עָלָה לֹא יֵרֵד, שֶׁכָּל תּוֹרָה לְרַבּוֹת הוּא בָּא, לוֹמַר — תּוֹרָה אַחַת לְכָל הָעוֹלִים, וַאֲפִלוּ פְּסוּלִין, שֶׁאִם עָלוּ לֹא יֵרְדוּ (שם):
הִוא הָֽעֹלָה - (lit.) It is the ascent-offering. These words are added to exclude from the aforementioned rule an animal that was used for bestiality, and similar cases of disqualification that did not take place in the Sanctuary, i.e., animals that were already unfit as sacrifices before entering the Courtyard. Even if such an animal was brought up onto the Altar, it must be taken down.		הִוא הָֽעֹלָה. לְמַעֵט אֶת הָרוֹבֵעַ וְאֶת הַנִּרְבָּע וְכַיּוֹצֵא בָּהֶן, שֶׁלֹּא הָיָה פְּסוּלָן בַּקֹּדֶשׁ, שֶׁנִּפְסְלוּ קֹדֶם שֶׁבָּאוּ לָעֲזָרָה (שם ח):
3Every morning, the priest must don his linen tunic, and he must don his linen trousers on his flesh. He must remove the ashes remaining after the fire will consume the daily afternoon ascent-offering upon the Altar, and deposit them next to the Altar.		גוְלָבַ֨שׁ הַכֹּהֵ֜ן מִדּ֣וֹ בַ֗ד וּמִכְנְסֵי־בַד֘ יִלְבַּ֣שׁ עַל־בְּשָׂרוֹ֒ וְהֵרִ֣ים אֶת־הַדֶּ֗שֶׁן אֲשֶׁ֨ר תֹּאכַ֥ל הָאֵ֛שׁ אֶת־הָֽעֹלָ֖ה עַל־הַמִּזְבֵּ֑חַ וְשָׂמ֕וֹ אֵ֖צֶל הַמִּזְבֵּֽחַ:
מִדּוֹ בַד - (lit.) His linen garment. This is the Tunic. Why does Scripture refer to it as מִדּוֹ? In order to teach us that it must be made to his size (מִדָּתוֹ).		מִדּוֹ בַד. הִיא הַכֻּתֹּנֶת, וּמָה תַּלְמוּד לוֹמָר מִדּוֹ? שֶׁתְּהֵא כְּמִדָּתוֹ (שם):
עַל־בְּשָׂרוֹ - On his flesh - i.e., nothing should intervene between the trousers and his skin.		עַל־בְּשָׂרוֹ. שֶׁלֹּא יְהֵא דָּבָר חוֹצֵץ בֵּינְתַיִם (זבחים י"ט):
וְהֵרִים אֶת־הַדֶּשֶׁן - He must lift out the ashes - i.e., he would scoop a panful from the innermost coals that had been totally consumed and become ashes and place them on the east side of the Altar’s ramp.		וְהֵרִים אֶת־הַדֶּשֶׁן. הָיָה חוֹתֶה מְלֹא מַחְתָּה מִן הַמְאֻכָּלוֹת הַפְּנִימִיּוֹת וְנוֹתְנָן בְּמִזְרָחוֹ שֶׁל כֶּבֶשׁ (תמיד כ"ח):
הַדֶּשֶׁן אֲשֶׁר תֹּאכַל הָאֵשׁ אֶת־הָֽעֹלָה - (lit.) The ashes that the fire consumed the ascent-offering - and turned it into ash – from that ash he must remove a portion “and deposit them next to the Altar.”		הַדֶּשֶׁן אֲשֶׁר תֹּאכַל הָאֵשׁ אֶת־הָֽעֹלָה. וַעֲשָׂאַתָּה דֶּשֶׁן, מֵאוֹתוֹ דֶּשֶׁן יָרִים תְּרוּמָה ושמו אצל המזבח:
עַל־הַמִּזְבֵּחַ - upon the Altar. If he found sacrificial parts that had not yet been consumed, he replaces them on the Altar fire after having raked the coals this way and that, and having taken from the innermost ashes, as it says: “the ascent-offering upon the Altar.”		עַל־הַמִּזְבֵּחַ. מָצָא אֵבָרִים שֶׁעֲדַיִן לֹא נִתְאַכְּלוּ, מַחֲזִירָן עַל מִזְבֵּחַ לְאַחַר שֶׁחָתָה גֶּחָלִים אֵילָךְ וָאֵילָךְ וְנָטַל מִן הַפְּנִימִיּוֹת, שֶׁנֶּאֱמַר אֶת הָעֹלָה עַל הַמִּזְבֵּחַ]:
4He should remove his garments and put on other garments, and he must take the ashes out to a ritually undefiled place outside the camp.		דוּפָשַׁט֙ אֶת־בְּגָדָ֔יו וְלָבַ֖שׁ בְּגָדִ֣ים אֲחֵרִ֑ים וְהוֹצִ֤יא אֶת־הַדֶּ֨שֶׁן֙ אֶל־מִח֣וּץ לַמַּֽחֲנֶ֔ה אֶל־מָק֖וֹם טָהֽוֹר:
וּפָשַׁט אֶת־בְּגָדָיו - He should remove his garments. This is not compulsory, but is proper conduct – that while taking the ashes outside the camp he not soil the garments worn when performing regular service – even that of placing part of the ashes next to the Altar, as the garments a servant wears when cooking a pot for his master he should not wear when pouring a cup for his master. Therefore: “He should put on other garments”i.e., ones of inferior quality to those used for serving at the Altar.		וּפָשַׁט אֶת־בְּגָדָיו. אֵין זוֹ חוֹבָה אֶלָּא דֶּרֶךְ אֶרֶץ, שֶׁלֹּא יְלַכְלֵךְ בְּהוֹצָאַת הַדֶּשֶׁן בְּגָדִים שֶׁהוּא מְשַׁמֵּשׁ בָּהֶן תָּמִיד — בְּגָדִים שֶׁבִּשֵּׁל בָּהֶן קְדֵרָה לְרַבּוֹ, אַל יִמְזֹג בָּהֶן כּוֹס לְרַבּוֹ, לְכָךְ וְלָבַשׁ בְּגָדִים אֲחֵרִים פְּחוּתִין מֵהֶם (ספרא):
וְהוֹצִיא אֶת־הַדֶּשֶׁן - And he must take the ashes out - that were heaped into the tapuach (apple-shaped mound), after they had accumulated, and there was no more room to arrange the woodpile, he would remove them from there. This task needed not be done every day, but the removal of a portion was required every day.		וְהוֹצִיא אֶת־הַדֶּשֶׁן. הַצָּבוּר בַּתַּפּוּחַ, כְּשֶׁהוּא הַרְבֵּה וְאֵין מָקוֹם לַמַּעֲרָכָה, מוֹצִיאוֹ מִשָּׁם; וְאֵין זֶה חוֹבָה לְכָל יוֹם, אֲבָל הַתְּרוּמָה חוֹבָה בְּכָל יוֹם (תמיד כ"ח):
5The fire burning on the Altar must not be allowed to go out. The priest must kindle wood upon it every morning, and he must arrange the cut-up pieces of the morning daily ascent-offering upon it. He must burn up the fats of the peace-offerings upon it.		הוְהָאֵ֨שׁ עַל־הַמִּזְבֵּ֤חַ תּֽוּקַד־בּוֹ֙ לֹ֣א תִכְבֶּ֔ה וּבִעֵ֨ר עָלֶ֧יהָ הַכֹּהֵ֛ן עֵצִ֖ים בַּבֹּ֣קֶר בַּבֹּ֑קֶר וְעָרַ֤ךְ עָלֶ֨יהָ֙ הָֽעֹלָ֔ה וְהִקְטִ֥יר עָלֶ֖יהָ חֶלְבֵ֥י הַשְּׁלָמִֽים:
וְהָאֵשׁ עַל־הַמִּזְבֵּחַ תּֽוּקַד־בּוֹ - The fire burning on the Altar. Scripture here repeats many expressions of “burning”: עַל מוֹקְדָה “on the fire pile”; 1 וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ “the fire of the Altar will be burning on it”; 2 וְהָאֵשׁ עַל הַמִּזְבֵּחַ תּוּקַד בּוֹ “the fire burning on the Altar” (here); and אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ (lit.) “A fire must always be burning on the Altar.” 3 All these verses are expounded in Tractate Yoma, 4 where our sages differed as to how many woodpiles there were on the Altar.		וְהָאֵשׁ עַל־הַמִּזְבֵּחַ תּֽוּקַד־בּוֹ. רִבָּה כָּאן יְקִידוֹת הַרְבֵּה — על מוקדה, ואש המזבח תוקד בו, והאש על המזבח תוקד בו, אש תמיד תוקד על המזבח, כֻּלָּן נִדְרְשׁוּ בְּמַסֶּכֶת יוֹמָא (דף מ"ה), שֶׁנֶּחְלְקוּ רַבּוֹתֵינוּ בְּמִנְיַן הַמַּעֲרָכוֹת שֶׁהָיוּ שָׁם:
וְעָרַךְ עָלֶיהָ הָֽעֹלָה - And he must arrange the ascent-offering upon it - i.e., the continual daily ascent-offering must come first. From where do we know that nothing may be brought upon the woodpile before the continual morning offering? Scripture states: הָעֹלָה “the ascent-offering,” i.e., the first ascent-offering.		וְעָרַךְ עָלֶיהָ הָֽעֹלָה. עוֹלַת תָּמִיד הִיא תִּקְדֹּם (מנחות מ"ט):
חֶלְבֵי הַשְּׁלָמִֽים - The fats of the peace-offerings - if peace-offerings are brought there. Our sages, 5 however, learned from here: עָלֶיהָ “upon it,” i.e., only with (i.e., after) the daily morning ascent-offering, complete (הַשְׁלֵם) all the other sacrifices. We thus derive from here that nothing may be brought after the daily afternoon ascent-offering.		חֶלְבֵי הַשְּׁלָמִֽים. אִם יָבִיאוּ שָׁם שְׁלָמִים, וְרַבּוֹתֵינוּ לָמְדוּ מִכָּאן "עָלֶיהָ" — עַל עוֹלַת הַבֹּקֶר הַשְׁלֵם כָּל הַקָּרְבָּנוֹת כֻּלָּם, מִכָּאן שֶׁלֹּא יְהֵא דָּבָר מְאֻחָר לְתָמִיד שֶׁל בֵּין הָעַרְבָּיִם (ספרא):
6The fire used to kindle the lamps of the Candelabrum, which must be lit regularly, must burn upon the Altar. The fire on the Altar must not go out.		ואֵ֗שׁ תָּמִ֛יד תּוּקַ֥ד עַל־הַמִּזְבֵּ֖חַ לֹ֥א תִכְבֶּֽה:
אֵשׁ תָּמִיד - (lit.) Constant fire. This refers to fire about which it says תָּמִיד, i.e., the one that is used for kindling the lamps, about which it says: לְהַעֲלֹת נֵר תָּמִיד “to kindle the lamp regularly” 6 – it must also be kindled from the fire upon the Outer Altar.		אֵשׁ תָּמִיד. אֵשׁ שֶׁנֶּאֱמַר בּוֹ תָּמִיד, הִיא שֶׁמַּדְלִיקִין בָּהּ אֶת הַנֵּרוֹת שֶׁנֶּאֱמַר בָּה לְהַעֲלֹת נֵר תָּמִיד (שמות כ"ז), אַף הִיא מֵעַל מִזְבֵּחַ הַחִיצוֹן תּוּקַד (יומא מ"ה):
לֹא תִכְבֶּֽה - It must not go out. This command is repeated in order to indicate that one who extinguishes the fire on the Altar transgresses two passive commandments.		לֹא תִכְבֶּֽה. הַמְכַבֶּה אֵשׁ עַל הַמִּזְבֵּחַ עוֹבֵר בִּשְׁנֵי לָאוִין:
7This is the regulation of the grain-offering: Aaron’s sons must bring it before God, at the front of the Altar.		זוְזֹ֥את תּוֹרַ֖ת הַמִּנְחָ֑ה הַקְרֵ֨ב אֹתָ֤הּ בְּנֵי־אַֽהֲרֹן֙ לִפְנֵ֣י יְהֹוָ֔ה אֶל־פְּנֵ֖י הַמִּזְבֵּֽחַ:
וְזֹאת תּוֹרַת הַמִּנְחָה - This is the regulation of the grain-offering - one law applies to all grain-offerings, that they all require oil and frankincense as stated in this passage; for I might have thought that only a grain-offering of an Israelite, from which a fistful is taken, requires oil and frankincense. From where do I know that the same applies to a priest’s grain-offering, which is completely burned up? Scripture therefore states the inclusive term תּוֹרַת “the regulation of.”		וְזֹאת תּוֹרַת הַמִּנְחָה. תּוֹרָה אַחַת לְכֻלָּן — לְהַטְעִינָן שֶׁמֶן וּלְבוֹנָה הָאֲמוּרִין בָּעִנְיָן, שֶׁיָּכוֹל אֵין לִי טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה אֶלָּא מִנְחַת יִשְֹרָאֵל שֶׁהִיא נִקְמֶצֶת, מִנְחַת כֹּהֲנִים שֶׁהִיא כָּלִיל מִנַּיִן? תַּלְמוּד לוֹמָר תּוֹרַת (ספרא):
הַקְרֵב אֹתָהּ - Bring it. This refers to bringing the grain-offering near the southwest corner of the Altar.		הַקְרֵב אֹתָהּ. הִיא הַגָּשָׁה בְּקֶרֶן דְּרוֹמִית מַעֲרָבִית (שם):
לִפְנֵי ה' - Before God. This is the west side of the Altar, which faces the Tent of Meeting.		לִפְנֵי ה'. הוּא מַעֲרָב שֶׁהוּא לְצַד אֹהֶל מוֹעֵד:
אֶל־פְּנֵי הַמִּזְבֵּֽחַ - At the front of the Altar. This is the south side of the Altar, which is the “face” of the Altar, since the ramp was situated on that side.		אֶל־פְּנֵי הַמִּזְבֵּֽחַ. הוּא הַדָּרוֹם, שֶׁהוּא פָּנָיו שֶׁל מִזְבֵּחַ, שֶׁהַכֶּבֶשׁ נָתוּן לְאוֹתוֹ הָרוּחַ (סוטה י"ד):
8The priest must lift out its memorial portion from it with his fist, from the fine flour of the grain-offering as well as from its oil, and all the frankincense that is on the grain-offering. He must burn up its memorial portion on the Altar with the intention that it be pleasing to God.		חוְהֵרִ֨ים מִמֶּ֜נּוּ בְּקֻמְצ֗וֹ מִסֹּ֤לֶת הַמִּנְחָה֙ וּמִשַּׁמְנָ֔הּ וְאֵת֙ כָּל־הַלְּבֹנָ֔ה אֲשֶׁ֖ר עַל־הַמִּנְחָ֑ה וְהִקְטִ֣יר הַמִּזְבֵּ֗חַ רֵ֧יחַ נִיחֹ֛חַ אַזְכָּֽרָתָ֖הּ לַֽיהֹוָֽה:
וְהֵרִים מִמֶּנּוּ - He must lift out from it - i.e., from a united mass, that the full tenth of an ephah must be together in the vessel when the fistful is removed.		וְהֵרִים מִמֶּנּוּ. מִן הַמְחֻבָּר — שֶׁיְּהֵא עִשָּׂרוֹן שָׁלֵם בְּבַת אַחַת בִּשְׁעַת קְמִיצָה (ספרא):
בְּקֻמְצוֹ - With his fist. This teaches us that he may not instead make a measure equivalent to his fistful to scoop the amount.		בְּקֻמְצוֹ. שֶׁלֹּא יַעֲשֶֹה מִדָּה לַקֹּמֶץ (שם):
מִסֹּלֶת הַמִּנְחָה וּמִשַּׁמְנָהּ - From the fine flour of the grain-offering as well as from its oil. From here we learn that he takes the fistful from the place where there is much oil.		מִסֹּלֶת הַמִּנְחָה וּמִשַּׁמְנָהּ. מִכָּאן שֶׁקּוֹמֵץ מִמָּקוֹם שֶׁנִּתְרַבָּה שַׁמְנָהּ (סוטה י"ד):
הַמִּנְחָה - The grain-offering - i.e., it must be clearly defined and cannot be mixed with another grain-offering.		הַמִּנְחָה. שֶׁלֹּא תְּהֵא מְעֹרֶבֶת בְּאַחֶרֶת (ספרא):
וְאֵת כָּל־הַלְּבֹנָה אֲשֶׁר עַל־הַמִּנְחָה וְהִקְטִיר - And all the frankincense that is on the grain-offering; he must burn up - i.e., he gathers the frankincense on top of the grain-offering after the fistful has been taken and burns it up along with the fistful. Since this was only specified regarding one of the grain-offerings stated in parashat Vayikra, 7 it was necessary to repeat this passage here to include all grain-offerings as having the same law.		וְאֵת כָּל־הַלְּבֹנָה אֲשֶׁר עַל־הַמִּנְחָה וְהִקְטִיר. מְלַקֵּט אֶת לְבוֹנָתָהּ לְאַחַר קְמִיצָה וּמַקְטִירוֹ; וּלְפִי שֶׁלֹּא פֵּרֵשׁ כֵּן אֶלָּא בְּאַחַת מִן הַמְּנָחוֹת בְּוַיִּקְרָא, הֻצְרַךְ לִשְׁנוֹת פָּרָשָׁה זוֹ, לִכְלֹל כָּל הַמְּנָחוֹת כְּמִשְׁפָּטָן:
9Aaron and his sons must eat whatever is left over from it. It must be eaten as unleavened bread in a holy place; they must eat it in the Courtyard of the Tent of Meeting.		טוְהַנּוֹתֶ֣רֶת מִמֶּ֔נָּה יֹֽאכְל֖וּ אַֽהֲרֹ֣ן וּבָנָ֑יו מַצּ֤וֹת תֵּֽאָכֵל֙ בְּמָק֣וֹם קָדֹ֔שׁ בַּֽחֲצַ֥ר אֹֽהֶל־מוֹעֵ֖ד יֹֽאכְלֽוּהָ:
בְּמָקוֹם קָדֹשׁ - In a holy place - and which place is this? – “in the Courtyard of the Tent of Meeting.”		בְּמָקוֹם קָדֹשׁ. וְאֵיזֶהוּ? בַּחֲצַר אֹהֶל מוֹעֵד:
10It must not be baked leavened, even though I have given it to them as their portion from My fire-offerings. It is a sacrifice of superior holiness, like the sin-offering and like the guilt-offering.		ילֹ֤א תֵֽאָפֶה֙ חָמֵ֔ץ חֶלְקָ֛ם נָתַ֥תִּי אֹתָ֖הּ מֵֽאִשָּׁ֑י קֹ֤דֶשׁ קָֽדָשִׁים֙ הִ֔וא כַּֽחַטָּ֖את וְכָֽאָשָֽׁם:
לֹא תֵֽאָפֶה חָמֵץ חֶלְקָם - It must not be baked leavened…their portion. This indicates that even the leftover portions are forbidden to be leavened.		לֹא תֵֽאָפֶה חָמֵץ חֶלְקָם. אַף הַשְּׁיָרִים אֲסוּרִים בְּחָמֵץ (מנחות נ"ה):
כַּֽחַטָּאת וְכָֽאָשָֽׁם - Like the sin-offering and like the guilt-offering. A sinner’s grain-offering is like a sin-offering; therefore if the fistful was separated with intent other than for this particular offering, it is invalid. A voluntary grain-offering is like a guilt-offering; therefore if the fistful was separated with intent other than for this particular offering, it is nevertheless valid.		כַּֽחַטָּאת וְכָֽאָשָֽׁם. מִנְחַת חוֹטֵא הֲרֵי הִיא כְּחַטָּאת, לְפִיכָךְ קְמָצָהּ שֶׁלֹא לִשְׁמָהּ פְּסוּלָה, מִנְחַת נְדָבָה הֲרֵי הִיא כְּאָשָׁם, לְפִיכָךְ קְמָצָהּ שֶׁלֹּא לִשְׁמָהּ כְּשֵׁרָה (ספרא):
11Every male among Aaron’s descendants may eat it; it is an eternal entitlement throughout your generations from the fire-offerings of God. Anything that touches a sacrifice of superior holiness will become holy like it.’”		יאכָּל־זָכָ֞ר בִּבְנֵ֤י אַֽהֲרֹן֙ יֹֽאכְלֶ֔נָּה חָק־עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם מֵֽאִשֵּׁ֖י יְהֹוָ֑ה כֹּ֛ל אֲשֶׁר־יִגַּ֥ע בָּהֶ֖ם יִקְדָּֽשׁ:
כָּל־זָכָר - Every male - even one with a bodily defect that disqualifies him from serving as a priest. Why is this stated here? If merely to permit eating sacrifices, this is already stated regarding such a priest: “He may eat his God’s ‘food’ from the sacrifices of superior holiness….” 8 Rather, it includes priests with a bodily defect as having his own equal share in the priests’ portions of the sacrifices.		כָּל־זָכָר. אֲפִלּוּ בַּעַל מוּם; לָמָּה נֶאֱמַר? אִם לַאֲכִילָה הֲרֵי כְּבָר אָמוּר, לֶחֶם אֱלֹהָיו מִקָּדְשֵׁי הַקֳּדָשִׁים וְגוֹ' (ויקרא כ"א), אֶלָּא לְרַבּוֹת בַּעֲלֵי מוּמִין לְמַחֲלֹקֶת (ספרא):
כָּל־אֲשֶׁר־יִגַּע וגו' - Anything that touches… This refers to any sacrificial meat of lesser holiness or non-sacrificial food that touches the grain-offering and absorbs some of its flavor –		כָּל־אֲשֶׁר־יִגַּע וגו'. קָדָשִׁים קַלִּים אוֹ חֻלִּין שֶׁיִּגְּעוּ בָּהּ וְיִבְלְעוּ מִמֶּנָּה:
יִקְדָּֽשׁ - Will become holy - to become like the grain-offering, that if it is invalid, they too become invalid; and if it is valid, they may be eaten only with the same restrictions as the grain-offering.		יִקְדָּֽשׁ. לִהְיוֹת כָּמוֹהָ, שֶׁאִם פְּסוּלָה יִפָּסְלוּ, וְאִם כְּשֵׁרָה יֵאָכְלוּ כְּחֹמֶר הַמִּנְחָה (שם):

Footnotes

Leviticus 6:2.

Leviticus 6:6.

Yoma 45a.

Pesachim 58b.

Exodus 27:20.

Leviticus 2:2.

Leviticus 21:22.

Second Portion

Vayikra (Leviticus) Chapter 6

12God spoke to Moses, saying,		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.		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….” 1		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:
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.		ידעַל־מַֽחֲבַ֗ת בַּשֶּׁ֛מֶן תֵּֽעָשֶׂ֖ה מֻרְבֶּ֣כֶת תְּבִיאֶ֑נָּה תֻּֽפִינֵי֙ מִנְחַ֣ת פִּתִּ֔ים תַּקְרִ֥יב רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה:
מֻרְבֶּכֶת - means: scalded in boiling hot water as much as necessary.		מֻרְבֶּכֶת. חֲלוּטָה בְּרוֹתְחִין כָּל צָרְכָּהּ (שם):
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.		תֻּֽפִינֵי. אֲפוּיָה אֲפִיּוֹת הַרְבֵּה — אַחַר חֲלִיטָתָהּ אוֹפָהּ בַּתַּנּוּר וְחוֹזֵר וּמְטַגְּנָהּ בַּמַּחֲבַת (מנחות נ'):
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.		מִנְחַת פִּתִּים. מְלַמֵּד שֶׁטְּעוּנָה פְּתִיתָה:
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.		טווְהַכֹּהֵ֨ן הַמָּשִׁ֧יחַ תַּחְתָּ֛יו מִבָּנָ֖יו יַֽעֲשֶׂ֣ה אֹתָ֑הּ חָק־עוֹלָ֕ם לַֽיהֹוָ֖ה כָּלִ֥יל תָּקְטָֽר:
הַמָּשִׁיחַ תַּחְתָּיו מִבָּנָיו - means: the anointed one of his sons who succeeds him.		הַמָּשִׁיחַ תַּחְתָּיו מִבָּנָיו. הַמָּשִׁיחַ מִבָּנָיו תַּחְתָּיו:
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.		כָּלִיל תָּקְטָֽר. אֵין נִקְמֶצֶת לִהְיוֹת שְׁיָרֶיהָ נֶאֱכָלִין אֶלָּא כֻּלָּהּ כָּלִיל, וְכֵן כָּל מִנְחַת כֹּהֵן שֶׁל נְדָבָה כָּלִיל תִּהְיֶה:
16Every grain-offering brought by a priest on his own behalf must be wholly burned up. It may not be eaten.”		טזוְכָל־מִנְחַ֥ת כֹּהֵ֛ן כָּלִ֥יל תִּֽהְיֶ֖ה לֹ֥א תֵֽאָכֵֽל:
כָּלִיל - completely. Heb. כָּלִיל All of it must be equally offered to God on High.		כָּלִיל. כֻּלָּהּ שָׁוָה לְגָבוֹהַּ:
17God spoke to Moses, saying,		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.		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.		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.		הַֽמְחַטֵּא אֹתָהּ. הָעוֹבֵד עֲבוֹדוֹתֶיהָ — שֶׁהִיא נַעֲשֵׂית חַטָּאת עַל יָדוֹ:
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: 2 “every male among the priests may eat it.”		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):
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.		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 –		כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ. כָּל דְּבַר אֹכֶל אֲשֶׁר יִגַּע וְיִבְלַע מִמֶּנָּה:
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.		יִקְדָּשׁ. לִהְיוֹת כָּמוֹהָ — אִם פְּסוּלָה תִּפָּסֵל, וְאִם הִיא כְּשֵׁרָה, תֵּאָכֵל כַּחֹמֶר שֶׁבָּהּ:
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.		וַֽאֲשֶׁר יִזֶּה מִדָּמָהּ עַל־הַבֶּגֶד. וְאִם הֻזָּה מִדָּמָהּ עַל הַבֶּגֶד, אוֹתוֹ מְקוֹם הַדָּם שֶׁבַּבֶּגֶד אֲשֶׁר יִזֶּה עָלֶיה, תְּכַבֵּס בְּתוֹךְ הָעֲזָרָה:
אֲשֶׁר־יִזֶּה - means literally: that which will be sprinkled, similar to: וְלֹא יִטֶּה לָאָרֶץ מִנְלָם “and their fulfillment will not reach the earth,” 3 where יִטֶּה means יְהֵא נָטוּי “will be inclined.”		אֲשֶׁר־יִזֶּה. יְהֵא נִזֶּה, כְּמוֹ וְלֹא יִטֶּה לָאָרֶץ מִנְלָם (איוב ט"ו) — יְהֵא נָטוּי:
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.		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.		יִשָּׁבֵר. לְפִי שֶׁהַבְּלִיעָה שֶׁנִּבְלַעַת בּוֹ נַעֲשֶׂה נוֹתָר, וְהוּא הַדִּין לְכָל הַקֳּדָשִׁים:
וּמֹרַק - It must be purged. This word is related to תַּמְרוּקֵי הַנָּשִׁים “(lit.) women’s cleansing lotions”; 4 “escourment” in Old French.		וּמֹרַק. לְשׁוֹן תַּמְרוּקֵי הַנָּשִׁים (אסתר ב'), אשקור"מנט בְּלַעַז:
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.		וּמֹרַק וְשֻׁטַּף. לִפְלֹט אֶת בְּלִיעָתוֹ, אֲבָל כְּלִי חֶרֶס לִמֶּדְךָ הַכָּתוּב כָּאן שֶׁאֵינוֹ יוֹצֵא מִידֵי דָּפְיוֹ לְעוֹלָם (עבודה זרה ל"ד):
22Every male among the priests may eat it; it is a sacrifice of superior holiness.		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 5 does not exclude other priests, but is stated to exclude those who are unfit to perform the sin-offering procedure.		כָּל־זָכָר בַּכֹּֽהֲנִים יֹאכַל אֹתָהּ. הָא לָמַדְתָּ שֶׁהַמְחַטֵּא אוֹתָהּ הָאָמוּר לְמַעְלָה לֹא לְהוֹצִיא שְׁאָר הַכֹּהֲנִים, אֶלָּא לְהוֹצִיא אֶת שֶׁאֵינוֹ רָאוּי לְחִטּוּי:
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.		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.		וְכָל־חַטָּאת וגו'. שֶׁאִם הִכְנִיס מִדַּם חַטָּאת הַחִיצוֹנָה לִפְנִים פְּסוּלָה:
וְכָל־ - Any. This word is added to include other sacrifices in this rule.		וְכָל־. לְרַבּוֹת שְׁאָר קָדָשִׁים (ספרא):

Vayikra (Leviticus) Chapter 7

1The following is the regulation of the guilt-offering: It is an offering of superior holiness.		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.		קֹדֶשׁ קָֽדָשִׁים הֽוּא. הוּא קָרֵב וְאֵין תְּמוּרָתוֹ קְרֵבָה (ספרא):
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.		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.		יִשְׁחֲטוּ. רִבָּה לָנוּ שְׁחִיטוֹת הַרְבֵּה; לְפִי שֶׁמָּצִינוּ אָשָׁם בְּצִבּוּר, נֶאֱמַר "יִשְׁחֲטוּ" — רַבִּים, וּתְלָאוֹ בְּעוֹלָה, לְהָבִיא עוֹלַת צִבּוּר לַצָּפוֹן:
3The priest must offer up from it all of its fat: the tail, the fat covering the innards,		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. 6		וְאֵת כָּל־חֶלְבּוֹ וגו'. עַד כָּאן לֹא נִתְפָּרְשׁוּ אֵמוּרִין בָּאָשָׁם, לְכָךְ הֻצְרַךְ לְפָרְשָׁם כָּאן, אֲבָל חַטָּאת כְּבָר נִתְפָּרֵשׁ בָּהּ בְּפָרָשַׁת וַיִּקְרָא:
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.		אֵת הָֽאַלְיָה. לְפִי שֶׁאָשָׁם אֵינוֹ בָּא אֶלָּא אַיִל אוֹ כֶּבֶשׂ, וְאַיִל וְכֶבֶשׂ נִתְרַבּוּ בְּאַלְיָה:
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.		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.		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, 7 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.		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'):
6Every male among the priests may eat it. It must be eaten in a holy place, for it is a sacrifice of superior holiness.		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.		קֹדֶשׁ קָֽדָשִׁים הֽוּא. בְּתוֹרַת כֹּהֲנִים הוּא נִדְרָשׁ:
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.		זכַּֽחַטָּאת֙ כָּֽאָשָׁ֔ם תּוֹרָ֥ה אַחַ֖ת לָהֶ֑ם הַכֹּהֵ֛ן אֲשֶׁ֥ר יְכַפֶּר־בּ֖וֹ ל֥וֹ יִֽהְיֶֽה:
תּוֹרָה אַחַת לָהֶם - (lit.) They have one [common] law - in the following aspect:		תּוֹרָה אַחַת לָהֶם. בְּדָבָר זֶה:
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).		הַכֹּהֵן אֲשֶׁר יְכַפֶּר־בּוֹ. הָרָאוּי לְכַפָּרָה חוֹלֵק בּוֹ, פְּרָט לִטְבוּל יוֹם וּמְחֻסַּר כִּפּוּרִים וְאוֹנֵן (ספרא):
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.		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.		עוֹר הָֽעֹלָה אֲשֶׁר הִקְרִיב לַכֹּהֵן לוֹ יִֽהְיֶֽה. פְּרָט לִטְבוּל יוֹם וּמְחֻסַּר כִּפּוּרִים וְאוֹנֵן שֶׁאֵין חוֹלְקִים בָּעוֹרוֹת (שם):
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.		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.” 8 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.		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):
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.		יוְכָל־מִנְחָ֥ה בְלוּלָֽה־בַשֶּׁ֖מֶן וַֽחֲרֵבָ֑ה לְכָל־בְּנֵ֧י אַֽהֲרֹ֛ן תִּֽהְיֶ֖ה אִ֥ישׁ כְּאָחִֽיו:
בְלוּלָֽה־בַשֶּׁמֶן - Mixed with oil. This refers to a voluntary grain-offering.		בְלוּלָֽה־בַשֶּׁמֶן. זוֹ מִנְחַת נְדָבָה:
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.		וַֽחֲרֵבָה. זוֹ מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁאֵין בָּהֶן שֶׁמֶן:

Footnotes

Third Portion

Vayikra (Leviticus) Chapter 7

11This is the regulation governing the peace-promoting feast-offering that a person must bring to God		יאוְזֹ֥את תּוֹרַ֖ת זֶ֣בַח הַשְּׁלָמִ֑ים אֲשֶׁ֥ר יַקְרִ֖יב לַֽיהֹוָֽה:
12if he is bringing it in order to give thanks: He must bring—along with the thanksgiving feast-offering—unleavened loaves mixed with oil, flat unleavened cakes smeared with oil, and loaves of scalded flour mixed with oil.		יבאִ֣ם עַל־תּוֹדָה֘ יַקְרִיבֶ֒נּוּ֒ וְהִקְרִ֣יב \| עַל־זֶ֣בַח הַתּוֹדָ֗ה חַלּ֤וֹת מַצּוֹת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּשָּׁ֑מֶן וְסֹ֣לֶת מֻרְבֶּ֔כֶת חַלֹּ֖ת בְּלוּלֹ֥ת בַּשָּֽׁמֶן:
אִם עַל־תּוֹדָה יַקְרִיבֶנּוּ - If he is bringing it in order to give thanks - i.e., if he brings it as thanksgiving for a miracle that happened to him – i.e., those who safely made a sea voyage or traveled through the desert, those who were incarcerated in prison and released, or a sick person once he has completely recovered – for they are obliged to give thanks, for about them it states: “They will give thanks to God for His kindness, and for His wonders to mankind; they will offer sacrifices of thanksgiving.” 1 If his vow of a peace-offering was due to one of these situations, it is a thanksgiving peace-offering, it requires bringing the bread specified in this passage, and it may only be eaten for one day and one night, as stated here.		אִם עַל־תּוֹדָה יַקְרִיבֶנּוּ. אִם עַל דְּבַר הוֹדָאָה עַל נֵס שֶׁנַּעֲשָׂה לוֹ, כְּגוֹן יוֹרְדֵי הַיָּם וְהוֹלְכֵי מִדְבָּרוֹת וַחֲבוּשֵׁי בֵּית הָאֲסוּרִים וְחוֹלֶה שֶׁנִּתְרַפֵּא — שֶׁהֵן צְרִיכִין לְהוֹדוֹת, שֶׁכָּתוּב בָּהֶן יוֹדוּ לַה' חַסְדּוֹ וְנִפְלְאוֹתָיו לִבְנֵי אָדָם וְיִזְבְּחוּ זִבְחֵי תוֹדָה (תהילים ק"ז) — אִם עַל אַחַת מֵאֵלֶּה נָדַר שְׁלָמִים הַלָּלוּ, שַׁלְמֵי תּוֹדָה הֵן, וּטְעוּנוֹת לֶחֶם הָאָמוּר בָּעִנְיָן, וְאֵין נֶאֱכָלִין אֶלָּא לְיוֹם וְלַיְלָה, כְּמוֹ שֶׁמְּפֹרָשׁ כָּאן:
וְהִקְרִיב עַל־זֶבַח הַתּוֹדָה - He must bring along with the thanksgiving feast-offering - four types of bread: loaves, flat cakes, and scalded loaves, these three being types of unleavened bread (matzah), and it states further: “along with loaves of leavened bread…,” 2 thus making four; and each type comprised 10 loaves. So is explained in Menachot. 3 Their total measure is five Jerusalemite se’ah, which are equivalent to six desert-size se’ah, being 20 tenths of an ephah.		וְהִקְרִיב עַל־זֶבַח הַתּוֹדָה. אַרְבָּעָה מִינֵי לֶחֶם — חַלּוֹת וּרְקִיקִין וּרְבוּכָה, שְׁלוֹשָׁה מִינֵי מַצָּה, וּכְתִיב עַל חַלֹּת לֶחֶם חָמֵץ וְגוֹ'; וְכָל מִין וָמִין עֶשֶׂר חַלּוֹת, כָּךְ מְפֹרָשׁ בִּמְנָחוֹת, וְשִׁעוּרָן חָמֵשׁ סְאִין יְרוּשַׁלְמִיּוֹת, שֶׁהֵן ו' מִדְבָּרִיּוֹת, כ' עִשָּׂרוֹן (מנחות ע"ו):
מֻרְבֶּכֶת - means: bread scalded in boiling hot water as much as necessary.		מֻרְבֶּכֶת. לֶחֶם חָלוּט בְּרוֹתְחִין כָּל צָרְכּוֹ:
13He must bring his offering along with loaves of leavened bread together with his peace-promoting feast-offering of thanksgiving.		יגעַל־חַלֹּת֙ לֶ֣חֶם חָמֵ֔ץ יַקְרִ֖יב קָרְבָּנ֑וֹ עַל־זֶ֖בַח תּוֹדַ֥ת שְׁלָמָֽיו:
יַקְרִיב קָרְבָּנוֹ עַל־זֶבַח - He must bring his offering…together with…feast-offering. This tells us that the bread does not become intrinsically sanctified, meaning that it can become disqualified if taken out of the permitted area or contact with a tevul yom, and cannot become deconsecrated through monetary redemption, until the sacrifice is slaughtered.		יַקְרִיב קָרְבָּנוֹ עַל־זֶבַח. מַגִּיד שֶׁאֵין הַלֶּחֶם קָדוֹשׁ קְדֻשַּׁת הַגּוּף — לִפָּסֵל בְּיוֹצֵא וּטְבוּל יוֹם וּמִלָּצֵאת לְחֻלִּין בְּפִדְיוֹן — עַד שֶׁיִּשָּׁחֵט הַזֶּבַח (ספרא):
14He must bring from it one of each offering as a contribution to God. Any priest who is fit to dash the blood of the peace-offering will have a share of it.		ידוְהִקְרִ֨יב מִמֶּ֤נּוּ אֶחָד֙ מִכָּל־קָרְבָּ֔ן תְּרוּמָ֖ה לַֽיהֹוָ֑ה לַכֹּהֵ֗ן הַזֹּרֵ֛ק אֶת־דַּ֥ם הַשְּׁלָמִ֖ים ל֥וֹ יִֽהְיֶֽה:
אֶחָד מִכָּל־קָרְבָּן - One of each offering - i.e., one bread of each of the four types he must separate as a contribution given to the priest who performs – i.e., who may perform – its service, and the remaining bread is eaten by the owner. Similarly, the flesh of the sacrifice is for the owner, except for its breast and hind midleg, just as the waving of the breast and the hind midleg is described below regarding the peace-offering, 4 and the thanksgiving-offering is also called a peace-offering.		אֶחָד מִכָּל־קָרְבָּן. לֶחֶם אֶחָד מִכָּל מִין וָמִין יִטֹּל תְּרוּמָה לַכֹּהֵן הָעוֹבֵד עֲבוֹדָתוֹ, וְהַשְּׁאָר נֶאֱכָל לַבְּעָלִים (מנחות ע"ז); וּבָשָׂר לַבְּעָלִים חוּץ מֵחָזֶה וְשׁוֹק שֶׁבָּהּ, כְּמוֹ שֶׁמְּפֹרָשׁ לְמַטָּה תְּנוּפַת חָזֶה וְשׁוֹק בִּשְׁלָמִים, וְהַתּוֹדָה קְרוּיָה שְׁלָמִים:
15The flesh of his peace-promoting feast-offering of thanksgiving must be eaten during the day it is offered up; he must not leave any of it over until morning.		טווּבְשַׂ֗ר זֶ֚בַח תּוֹדַ֣ת שְׁלָמָ֔יו בְּי֥וֹם קָרְבָּנ֖וֹ יֵֽאָכֵ֑ל לֹֽא־יַנִּ֥יחַ מִמֶּ֖נּוּ עַד־בֹּֽקֶר:
וּבְשַׂר זֶבַח תּוֹדַת שְׁלָמָיו - The flesh of his peace-promoting feast-offering of thanksgiving. There are several extra words here, which come to include a sin-offering, a guilt-offering, the peace-offering ram of a Nazirite, and the festival offering brought on 14 Nisan, that they too must be eaten during one day and the following night.		וּבְשַׂר זֶבַח תּוֹדַת שְׁלָמָיו. יֵשׁ כָּאן רִבּוּיִין הַרְבֵּה, לְרַבּוֹת חַטָּאת וְאָשָׁם וְאֵיל נָזִיר וַחֲגִיגַת אַרְבָּעָה עָשָׂר שֶׁיִּהְיוּ נֶאֱכָלִין לְיוֹם וְלַיְלָה (ספרא):
בְּיוֹם קָרְבָּנוֹ יֵֽאָכֵל - Must be eaten during the day it is offered up - and a similar period to that allotted for eating its flesh is the period allotted for eating its bread.		בְּיוֹם קָרְבָּנוֹ יֵֽאָכֵל. וְכִזְמַן בְּשָׂרָהּ זְמַן לַחְמָהּ:
לֹֽא־יַנִּיחַ מִמֶּנּוּ עַד־בֹּֽקֶר - He must not leave any of it over until morning - but he may eat it throughout the night. Why then did our rabbis say 5 that it may be eaten only until midnight? In order to distance a person from sinning by leaving it until morning.		לֹֽא־יַנִּיחַ מִמֶּנּוּ עַד־בֹּֽקֶר. אֲבָל אוֹכֵל הוּא כָּל הַלַּיְלָה, אִם כֵּן לָמָּה אָמְרוּ עַד חֲצוֹת? כְּדֵי לְהַרְחִיק אָדָם מִן הָעֲבֵרָה (שם):
16If his sacrifice is brought to fulfill a vow or a dedication, it may be eaten on the day he offers up his sacrifice, and whatever is left over from it may be eaten on the next day.		טזוְאִם־נֶ֣דֶר \| א֣וֹ נְדָבָ֗ה זֶ֚בַח קָרְבָּנ֔וֹ בְּי֛וֹם הַקְרִיב֥וֹ אֶת־זִבְח֖וֹ יֵֽאָכֵ֑ל וּמִמָּ֣חֳרָ֔ת וְהַנּוֹתָ֥ר מִמֶּ֖נּוּ יֵֽאָכֵֽל:
וְאִם־נֶדֶר אוֹ נְדָבָה - If…a vow or a dedication. i.e., he did not bring it as thanksgiving for a miracle, it does not require to be brought with bread and it may be eaten for two days, as detailed in this passage.		וְאִם־נֶדֶר אוֹ נְדָבָה. שֶׁלֹּא הֱבִיאָהּ עַל הוֹדָאָה שֶׁל נֵס, אֵינָהּ טְעוּנָה לֶחֶם, וְנֶאֱכֶלֶת לִשְׁנֵי יָמִים כְּמוֹ שֶׁמְּפֹרָשׁ בָּעִנְיָן:
וּמִמָּחֳרָת וְהַנּוֹתָר מִמֶּנּוּ - (lit.) And on the next day what is left over from it - from the first day – “may be eaten.” The ו of וְהַנּוֹתָר is superfluous, and there are many such cases in Scripture, such as: “These are the sons of Tziv’on: Ayah and Anah (וְאַיָּה וַעֲנָה)”; 6 “delivering the Sanctuary and the host (וְקֹדֶשׁ וְצָבָא) for trampling.” 7		וּמִמָּחֳרָת וְהַנּוֹתָר מִמֶּנּוּ. בָּרִאשׁוֹן יאכל. וי"ו זוֹ יְתֵרָה הִיא, וְיֵשׁ כָּמוֹהָ הַרְבֵּה בַּמִּקְרָא, כְּגוֹן וְאֵלֶה בְנֵי צִבְעוֹן וְאַיָּה וַעֲנָה (בראשית ל"ו), תֵּת וְקֹדֶשׁ וְצָבָא מִרְמָס (דניאל ח'):
17However, whatever is left over from the flesh of the sacrifice on the third day must be burned up in fire.		יזוְהַנּוֹתָ֖ר מִבְּשַׂ֣ר הַזָּ֑בַח בַּיּוֹם֙ הַשְּׁלִישִׁ֔י בָּאֵ֖שׁ יִשָּׂרֵֽף:
18If the slaughterer intends that some of the flesh of his peace-promoting feast-offering be eaten on the third day, the offering will not be accepted; it will not count for the one who offers it up; it will become contemptible, and the person who eats of it will bear his sin.		יחוְאִ֣ם הֵֽאָכֹ֣ל יֵֽ֠אָכֵ֠ל מִבְּשַׂר־זֶ֨בַח שְׁלָמָ֜יו בַּיּ֣וֹם הַשְּׁלִישִׁי֘ לֹ֣א יֵֽרָצֶה֒ הַמַּקְרִ֣יב אֹת֗וֹ לֹ֧א יֵֽחָשֵׁ֛ב ל֖וֹ פִּגּ֣וּל יִֽהְיֶ֑ה וְהַנֶּ֛פֶשׁ הָֽאֹכֶ֥לֶת מִמֶּ֖נּוּ עֲו‍ֹנָ֥הּ תִּשָּֽׂא:
וְאִם הֵֽאָכֹל יֵֽאָכֵל וגו' - (lit.) And if it is eaten… The verse is referring here to one who, while slaughtering the offering, articulates his intention to eat it on the third day. Perhaps I might interpret the phrase literally, implying that if one ate it on the third day it becomes invalid retroactively; Scripture therefore states: “it will not count for the one who offers it up” – it can become invalid while being sacrificed but cannot become disqualified on the third day. This, then, is the explanation of the verse: While offering it up, such a thought must not enter the mind of the one offering it up, and if he did have such an intention and articulated it – the sacrifice “will become contemptible.”		וְאִם הֵֽאָכֹל יֵֽאָכֵל וגו'. בִּמְחַשֵּׁב בַּשְּׁחִיטָה לְאָכְלוֹ בַּשְּׁלִישִׁי הַכָּתוּב מְדַבֵּר; יָכוֹל אִם אָכַל מִמֶּנּוּ בַּשְּׁלִישִׁי יִפָּסֵל לְמַפְרֵעַ, תַּלְמוּד לוֹמַר הַמַּקְרִיב אֹתוֹ לֹא יֵחָשֵׁב — בִּשְׁעַת הַקְרָבָה הוּא נִפְסָל וְאֵינוֹ נִפְסָל בַּשְּׁלִישִׁי; וְכֵן פֵּרוּשׁוֹ: בִּשְׁעַת הַקְרָבָתוֹ לֹא תַּעֲלֶה זֹאת בְּמַחֲשָׁבָה, וְאִם חִשֵּׁב פִּגּוּל יִהְיֶה (זבחים כ"ט):
וְהַנֶּפֶשׁ הָֽאֹכֶלֶת מִמֶּנּוּ - And the person who eats of it - even within the normally permissible time – “will bear his sin.”		וְהַנֶּפֶשׁ הָֽאֹכֶלֶת מִמֶּנּוּ. אֲפִלּוּ בְּתוֹךְ הַזְּמַן עונה תשא:
19The flesh of a peace-offering that touches anything ritually defiled must not be eaten. It must be burned in fire. With regard to the flesh of peace-offerings, anyone who is not ritually defiled may eat the flesh.		יטוְהַבָּשָׂ֞ר אֲשֶׁר־יִגַּ֤ע בְּכָל־טָמֵא֙ לֹ֣א יֵֽאָכֵ֔ל בָּאֵ֖שׁ יִשָּׂרֵ֑ף וְהַ֨בָּשָׂ֔ר כָּל־טָה֖וֹר יֹאכַ֥ל בָּשָֽׂר:
וְהַבָּשָׂר - The flesh - of a holy peace-offering – “that touches anything ritually defiled must not be eaten.”		וְהַבָּשָׂר. שֶׁל קֹדֶשׁ שְׁלָמִים אשר יגע בכל טמא לא יאכל:
וְהַבָּשָׂר - [With regard to] the flesh. This word is repeated to include a case where part of a limb was taken out of the required area, that the part that remained inside remains permitted.		וְהַבָּשָׂר. לְרַבּוֹת אֵבֶר שֶׁיָּצָא מִקְצָתוֹ — שֶׁהַפְּנִימִי מֻתָּר (ספרא):
כָּל־טָהוֹר יֵֽאָכֵל בָּשָֽׂר - Anyone who is not ritually defiled may eat the flesh. Why does Scripture state this? Since it says: “the blood of your peace-offerings must be poured…and you may eat the flesh,” 8 I might think that only the owner may eat of a peace-offering. It therefore says here: “Anyone who is not ritually defiled may eat the flesh.”		כָּל־טָהוֹר יֵֽאָכֵל בָּשָֽׂר. מַה תַּלְמוּד לוֹמָר? לְפִי שֶׁנֶּאֱמַר וְדַם זְבָחֶיךָ יִשָּׁפֵךְ וְגוֹ' וְהַבָּשָֹר תֹּאכֵל (דברים י"ב), יָכוֹל לֹא יֹאכְלוּ שְׁלָמִים אֶלָּא הַבְּעָלִים, לְכָךְ נֶאֱמַר כָּל טָהוֹר יֹאכַל בָּשָֹר (ספרא):
וְהַבָּשָׂר כָּל־טָהוֹר יֵֽאָכֵל בָּשָֽׂר - [With regard to] the flesh [of peace-offerings] – anyone who is not ritually defiled may eat the flesh - This means to say: Everything I declared forbidden for you regarding the sin-offering and the guilt-offering, i.e., that if they were taken outside the crocheted nettings of the Courtyard they are forbidden, as it is written: “they must eat it in the Courtyard of the Tent of Meeting,” 9 concerning this peace-offering flesh I tell you: “anyone who is not ritually defiled may eat the flesh” – even within the entire Temple-city.		וְהַבָּשָׂר כָּל־טָהוֹר יֵֽאָכֵל בָּשָֽׂר. כְּלוֹמַר, כָּל מַה שֶּׁאָסַרְתִּי לְךָ בְּחַטָּאת וְאָשָׁם, שֶׁאִם יָצְאוּ חוּץ לַקְּלָעִים אֲסוּרִין — כְּמוֹ שֶׁכָּתוּב בַּחֲצַר אֹהֶל מוֹעֵד יֹאכְלוּהָ (ויקרא ו') — בְּבָשָׂר זֶה אֲנִי אוֹמֵר לְךָ כָּל טָהוֹר יֹאכַל בָּשָׂר אֲפִלּוּ בְּכָל הָעִיר):
20But with regard to a person who eats the flesh of a peace-promoting feast-offering to God while he is ritually defiled, that person will be cut off from his people.		כוְהַנֶּ֜פֶשׁ אֲשֶׁר־תֹּאכַ֣ל בָּשָׂ֗ר מִזֶּ֤בַח הַשְּׁלָמִים֙ אֲשֶׁ֣ר לַֽיהֹוָ֔ה וְטֻמְאָת֖וֹ עָלָ֑יו וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּֽיהָ:
וְטֻמְאָתוֹ עָלָיו - (lit.) While his defilement is upon him. The verse is speaking of one who is himself ritually defiled, but one who is not ritually defiled and eats sacrificial flesh that is ritually defiled is not punishable by excision, but only for transgressing the prohibition: “The flesh of a peace-offering that touches anything ritually defiled must not be eaten.” 10 The warning against a ritually defiled person eating ritually undefiled sacrificial flesh is not mentioned explicitly in the Torah, but the sages 11 derived it by means of an analogy (גְזֵרָה שָׁוָה). Three times the punishment of excision is stated regarding those who eat sacrificial flesh in a state of ritual defilement, and our rabbis expounded this in Tractate Shevuot: 12 one as a general statement that would include all sacred flesh of all sacrifices; one mentioning a specific case (the peace-offering), thus limiting the rule to sacrificial animals; and one to indicate that the case of a variable sin-offering is prescribed specifically for entering the Sanctuary or eating from sacrifices in a state of ritual defilement.		וְטֻמְאָתוֹ עָלָיו. בְּטֻמְאַת הַגּוּף הַכָּתוּב מְדַבֵּר, אֲבָל טָהוֹר שֶׁאָכַל אֶת הַטָּמֵא אֵינוֹ עָנוּשׁ כָּרֵת אֶלָּא אַזְהָרַת והבשר אשר יגע בכל טמא וגו'; וְאַזְהָרַת טָמֵא שֶׁאָכַל אֶת הַטָּהוֹר אֵינָהּ מְפֹרֶשֶׁת בַּתּוֹרָה, אֶלָּא חֲכָמִים לְמָדוּהָ בִּגְזֵרָה שָׁוָה; שָׁלוֹשׁ כָּרֵתוֹת אֲמוּרוֹת בְּאוֹכְלֵי קָדָשִׁים בְּטֻמְאַת הַגּוּף, וּדְרָשׁוּם רַבּוֹתֵינוּ בִּשְׁבוּעוֹת אַחַת לִכְלָל, וְאַחַת לִפְרָט, וְאַחַת לְלַמֵּד עַל קָרְבָּן עוֹלֶה וְיוֹרֵד שֶׁלֹּא נֶאֱמַר אֶלָּא עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו:
21A person who touches anything ritually defiled—whether the source of defilement be a human corpse, the carcass of a spiritually defiled animal, or the carcass of any spiritually defiled loathsome creature—and eats the flesh of a peace-promoting feast-offering to God, that person will be cut off from his people.’”		כאוְנֶ֜פֶשׁ כִּֽי־תִגַּ֣ע בְּכָל־טָמֵ֗א בְּטֻמְאַ֤ת אָדָם֙ א֣וֹ \| בִּבְהֵמָ֣ה טְמֵאָ֗ה א֚וֹ בְּכָל־שֶׁ֣קֶץ טָמֵ֔א וְאָכַ֛ל מִבְּשַׂר־זֶ֥בַח הַשְּׁלָמִ֖ים אֲשֶׁ֣ר לַֽיהֹוָ֑ה וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּֽיהָ:
22God spoke to Moses, saying:		כבוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
23“Speak to the Israelites, saying: ‘You may not eat any fat from a work-bull, a sheep, or a goat.		כגדַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר כָּל־חֵ֜לֶב שׁ֥וֹר וְכֶ֛שֶׂב וָעֵ֖ז לֹ֥א תֹאכֵֽלוּ:
24The fat of a carcass and the fat of an animal with a fatal disease or injury may be used for any type of work, but you must not eat it.		כדוְחֵ֤לֶב נְבֵלָה֙ וְחֵ֣לֶב טְרֵפָ֔ה יֵֽעָשֶׂ֖ה לְכָל־מְלָאכָ֑ה וְאָכֹ֖ל לֹ֥א תֹֽאכְלֻֽהוּ:
יֵֽעָשֶׂה לְכָל־מְלָאכָה - May be used for any work. This comes to teach us that the fat of a carcass does not impart ritual defilement in the way flesh of a carcass does.		יֵֽעָשֶׂה לְכָל־מְלָאכָה. בָּא וְלִמֵּד עַל הַחֵלֶב שֶׁאֵינוֹ מְטַמֵּא טֻמְאַת נְבֵלוֹת:
וְאָכֹל לֹא תֹֽאכְלֻֽהוּ - But you must not eat it. Scripture hereby tells us that the prohibition of eating a carcass or a fatally injured animal takes effect in addition to the existing prohibition of eating fat, that if someone ate the fat of a carcass he also incurs the prohibition of eating a carcass, and you do not apply the usual rule that a prohibition cannot take effect on an already prohibited object.		וְאָכֹל לֹא תֹֽאכְלֻֽהוּ. אָמְרָה תּוֹרָה, יָבֹא אִסּוּר נְבֵלָה וּטְרֵפָה וְיָחוּל עַל אִסּוּר חֵלֶב, שֶׁאִם אֲכָלוֹ יִתְחַיֵּב אַף עַל לָאו שֶׁל נְבֵלָה, וְלֹא תֹּאמַר אֵין אִסּוּר חָל עַל אִסּוּר (זבחים ע'):
25For with regard to whoever eats such fat from animal species from which sacrifices are brought as fire-offerings to God, the person who eats it will be cut off from his people.		כהכִּ֚י כָּל־אֹכֵ֣ל חֵ֔לֶב מִן־הַ֨בְּהֵמָ֔ה אֲשֶׁ֨ר יַקְרִ֥יב מִמֶּ֛נָּה אִשֶּׁ֖ה לַֽיהֹוָ֑ה וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הָֽאֹכֶ֖לֶת מֵֽעַמֶּֽיהָ:
26You must not consume any blood, in any of your dwelling places, of fowl and mammals.		כווְכָל־דָּם֙ לֹ֣א תֹֽאכְל֔וּ בְּכֹ֖ל מֽוֹשְׁבֹֽתֵיכֶ֑ם לָע֖וֹף וְלַבְּהֵמָֽה:
בְּכֹל מֽוֹשְׁבֹֽתֵיכֶם - Of birds and mammals. This excludes the blood of permitted fish and grasshoppers.		בְּכֹל מֽוֹשְׁבֹֽתֵיכֶם. לְפִי שֶׁהִיא חוֹבַת הַגּוּף וְאֵינָהּ חוֹבַת קַרְקַע נוֹהֶגֶת בְּכָל מוֹשָׁבוֹת, וּבְמַסֶּכֶת קִדּוּשִׁין בְּפֶרֶק א' מְפֹרָשׁ לָמָּה הֻצְרַךְ לוֹמַר:
לָעוֹף וְלַבְּהֵמָֽה - In any of your dwelling places. Since this prohibition is binding upon the individual and not an obligation connected to the land, it naturally applies wherever one dwells, and in the first chapter of Tractate Kidushin 13 it is explained why it was necessary for this term to be stated.		לָעוֹף וְלַבְּהֵמָֽה. פְּרָט לְדַם דָּגִים וַחֲגָבִים (כריתות כ'):
27Regarding any person who consumes any blood, that person will be cut off from his people.’”		כזכָּל־נֶ֖פֶשׁ אֲשֶׁר־תֹּאכַ֣ל כָּל־דָּ֑ם וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּֽיהָ:
28God spoke to Moses, saying:		כחוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
29“Speak to the Israelites, saying: ‘When someone brings his peace-promoting feast-offering to God, he must bring, from his peace-promoting feast-offering, his sacrifice to God:		כטדַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר הַמַּקְרִ֞יב אֶת־זֶ֤בַח שְׁלָמָיו֙ לַֽיהֹוָ֔ה יָבִ֧יא אֶת־קָרְבָּנ֛וֹ לַֽיהֹוָ֖ה מִזֶּ֥בַח שְׁלָמָֽיו:
30His own hands must bring the fire-offerings of God: the fat, which the priest must bring on top of the breast. The priest brings the breast to wave it as a wave-offering before God.		ליָדָ֣יו תְּבִיאֶ֔ינָה אֵ֖ת אִשֵּׁ֣י יְהֹוָ֑ה אֶת־הַחֵ֤לֶב עַל־הֶֽחָזֶה֙ יְבִיאֶ֔נּוּ אֵ֣ת הֶֽחָזֶ֗ה לְהָנִ֥יף אֹת֛וֹ תְּנוּפָ֖ה לִפְנֵ֥י יְהֹוָֽה:
יָדָיו תְּבִיאֶינָה וגו' - His own hands must bring… i.e., the hand of the owner must be on top of the priest’s hand, with the fat and the breasts placed in it, and the hand of the priest underneath the owner’s hand, and thus he waves them.		יָדָיו תְּבִיאֶינָה וגו'. שֶׁתְּהֵא יַד הַבְּעָלִים מִלְּמַעְלָה, וְהַחֵלֶב וְהֶחָזוֹת נְתוּנִין בָּהּ, וְיַד כֹּהֵן מִלְּמַטָּה וּמְנִיפָן (מנחות ס"א):
אֵת אִשֵּׁי ה' - The fire-offerings of God. And what are these fire-offerings?		אֵת אִשֵּׁי ה'. וּמָה הֵן הָאִשִּׁים?
אֵת הַחֵלֶב עַל־הֶֽחָזֶה יְבִיאֶנּוּ - (lit.) The fat…on top of the breast he must bring it. When he brings it from the slaughtering area, he places the fat on top of the breast, and when he transfers it to the hand of another priest who does the waving, the result is that the breast is above and the fat is below. This is what is stated in another place: “They must bring the hind midleg used as the raised-offering and the breast used as the wave-offering on top of the fats used as fire-offerings to wave….” 14 After the waving, the priest gives it over to a third priest, who burns the fats, such that the breast is again underneath, and that is what it says: “they placed the fats on top of the breasts, and he burned up the fats on the Altar.” 15 We thus learn that three priests are needed for this service. So is it explained in Tractate Menachot. 16		אֵת הַחֵלֶב עַל־הֶֽחָזֶה יְבִיאֶנּוּ. כְּשֶׁמְּבִיאוֹ מִבֵּית הַמִּטְבָּחַיִם נוֹתֵן חֵלֶב עַל הֶחָזֶה, וּכְשֶׁנּוֹתְנוֹ לְיַד הַכֹּהֵן הַמֵּנִיף נִמְצָא הֶחָזֶה לְמַעְלָה וְהַחֵלֶב לְמַטָּה, וְזֶהוּ הָאָמוּר בְּמָקוֹם אַחֵר שׁוֹק הַתְּרוּמָה וַחֲזֵה הַתְּנוּפָה עַל אִשֵּׁי הַחֲלָבִים יָבִיאוּ לְהָנִיף וְגוֹ' (ויקרא י'), וּלְאַחַר הַתְּנוּפָה נוֹתְנוֹ לַכֹּהֵן הַמַּקְטִיר, וְנִמְצָא הֶחָזֶה לְמַטָּה, וְזֶהוּ שֶׁנֶּאֱמַר וַיָּשִֹימוּ אֶת הַחֲלָבִים עַל הֶחָזוֹת וַיַּקְטֵר הַחֲלָבִים הַמִּזְבֵּחָה (שם ט'), לִמְּדָנוּ שֶׁשְּׁלוֹשָׁה כֹּהֲנִים זְקוּקִין לָהּ, כָּךְ מְפֹרָשׁ בִּמְנָחוֹת:
אֵת הַחֵלֶב עַל־הֶֽחָזֶה יְבִיאֶנּוּ - The fat, which he must bring on top of the breast. And why does he bring the breast? He brings it only in order to wave it, but not that it be among the fire-offerings. For since it says: “the fire-offerings of God; the fat on top of the breast,” I might have thought that the breast must also be among the fire-offerings. It therefore says: “the breast to wave….”		אֵת הַחֵלֶב עַל־הֶֽחָזֶה יְבִיאֶנּוּ. וְאֶת הֶחָזֶה לָמָּה מֵבִיא? לְהָנִיף אוֹתוֹ הוּא מְבִיאוֹ וְלֹא שֶׁיְּהֵא הוּא מֵהָאִשִּׁים: לְפִי שֶׁנֶּאֱמַר את אשי ה' את החלב על החזה יָכוֹל שֶׁיְּהֵא אַף הֶחָזֶה לָאִשִּׁים, לְכָךְ נֶאֱמַר את החזה להניף וגו':
31The priest must burn up the fat on the Altar, and the breast will be for Aaron and his sons.		לאוְהִקְטִ֧יר הַכֹּהֵ֛ן אֶת־הַחֵ֖לֶב הַמִּזְבֵּ֑חָה וְהָיָה֙ הֶֽחָזֶ֔ה לְאַֽהֲרֹ֖ן וּלְבָנָֽיו:
וְהִקְטִיר הַכֹּהֵן אֶת־הַחֵלֶב - The priest must burn up the fat - and after that, “the breast will be for Aaron.” We learn from this that the flesh may not be eaten as long as the portions designated to be burned up are still below the Altar.		וְהִקְטִיר הַכֹּהֵן אֶת־הַחֵלֶב. וְאֲחַר כַּךְ והיה החזה לאהרן, לִמְּדָנוּ שֶׁאֵין הַבָּשָׂר נֶאֱכָל בְּעוֹד שֶׁהָאֵמוּרִים לְמַטָּה מִן הַמִּזְבֵּחַ (ספרא):
32You must give the right hind midleg to the priest, as a raised-offering taken from your peace-promoting feast-offerings.		לבוְאֵת֙ שׁ֣וֹק הַיָּמִ֔ין תִּתְּנ֥וּ תְרוּמָ֖ה לַכֹּהֵ֑ן מִזִּבְחֵ֖י שַׁלְמֵיכֶֽם:
שׁוֹק - Hind midleg. This is the bone between the joint of the lower bone (אַרְכֻּבָּה), which is sold together with the head, and the joint above the middle bone, known as the סֹבֶךְ שֶׁל רֶגֶל.		שׁוֹק. מִן הַפֶּרֶק שֶׁל אַרְכֻּבָּה הַנִּמְכֶּרֶת עִם הָרֹאשׁ עַד הַפֶּרֶק הָאֶמְצָעִי שֶׁהוּא סֹבֶךְ שֶׁל רֶגֶל (חולין קל"ד):
33Any of the sons of Aaron who are fit to offer up the blood of the peace-offering and the fat will have a share in the right hind midleg.		לגהַמַּקְרִ֞יב אֶת־דַּ֧ם הַשְּׁלָמִ֛ים וְאֶת־הַחֵ֖לֶב מִבְּנֵ֣י אַֽהֲרֹ֑ן ל֧וֹ תִֽהְיֶ֛ה שׁ֥וֹק הַיָּמִ֖ין לְמָנָֽה:
הַמַּקְרִיב אֶת־דַּם הַשְּׁלָמִים וגו' - (lit.) Who offers up the blood of the peace-offering…. i.e., one who is fit to dash its blood and burn up its fat. This excludes one who is ritually defiled while the blood is being dashed or while the fats are being burned up; he does not receive a portion of the flesh.		הַמַּקְרִיב אֶת־דַּם הַשְּׁלָמִים וגו'. מִי שֶׁהוּא רָאוּי לִזְרִיקָתוֹ וּלְהַקְטִיר חֲלָבָיו, יָצָא טָמֵא בִּשְׁעַת זְרִיקַת דָּמִים אוֹ בִּשְׁעַת הֶקְטֵר חֲלָבִים שֶׁאֵינוֹ חוֹלֵק בַּבָּשָׂר (ספרא):
34For I have taken the breast used as the wave-offering and the right hind midleg used as the raised-offering from the Israelites, i.e., from their peace-promoting feast-offerings, and I have given them to Aaron the priest and to his sons, as an eternal entitlement from the Israelites.		לדכִּי֩ אֶת־חֲזֵ֨ה הַתְּנוּפָ֜ה וְאֵ֣ת \| שׁ֣וֹק הַתְּרוּמָ֗ה לָקַ֨חְתִּי֙ מֵאֵ֣ת בְּנֵֽי־יִשְׂרָאֵ֔ל מִזִּבְחֵ֖י שַׁלְמֵיהֶ֑ם וָֽאֶתֵּ֣ן אֹ֠תָ֠ם לְאַֽהֲרֹ֨ן הַכֹּהֵ֤ן וּלְבָנָיו֙ לְחָק־עוֹלָ֔ם מֵאֵ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
הַתְּנוּפָה, הַתְּרוּמָה - The wave-offering…the raised-offering. i.e., the priest moves them forward and backward (תְּנוּפָה) and upward and downward (תְּרוּמָה).		הַתְּנוּפָה, הַתְּרוּמָה. מוֹלִיךְ וּמֵבִיא מַעֲלֶה וּמוֹרִיד (מנחות ס"ב):
35This is what is due to the priests from the fire-offerings of God, by virtue of Aaron’s anointment and his sons’ anointment on the day that He brought them near to Him to minister as priests to God,		להזֹ֣את מִשְׁחַ֤ת אַֽהֲרֹן֙ וּמִשְׁחַ֣ת בָּנָ֔יו מֵֽאִשֵּׁ֖י יְהֹוָ֑ה בְּיוֹם֙ הִקְרִ֣יב אֹתָ֔ם לְכַהֵ֖ן לַֽיהֹוָֽה:
36which God commanded to give them from the Israelites on the day that He anointed them. It is an eternal entitlement for their generations.’”		לואֲשֶׁ֠ר צִוָּ֨ה יְהֹוָ֜ה לָתֵ֣ת לָהֶ֗ם בְּיוֹם֙ מָשְׁח֣וֹ אֹתָ֔ם מֵאֵ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל חֻקַּ֥ת עוֹלָ֖ם לְדֹֽרֹתָֽם:
37The above is the regulation for the ascent-offering, the grain-offering, the sin-offering, the guilt-offering, the installation-offerings, and the peace-promoting feast-offering,		לזזֹ֣את הַתּוֹרָ֗ה לָֽעֹלָה֙ לַמִּנְחָ֔ה וְלַֽחַטָּ֖את וְלָֽאָשָׁ֑ם וְלַ֨מִּלּוּאִ֔ים וּלְזֶ֖בַח הַשְּׁלָמִֽים:
וְלַמִּלּוּאִים - The installation-offerings. for the day of the initiation into the priestly office.		וְלַמִּלּוּאִים. לְיוֹם חִנּוּךְ הַכְּהֻנָּה:
38concerning which God commanded Moses at Mount Sinai on the day He commanded the Israelites to offer up their sacrifices to God in the Sinai Desert.		לחאֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֶת־משֶׁ֖ה בְּהַ֣ר סִינָ֑י בְּי֨וֹם צַוֹּת֜וֹ אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל לְהַקְרִ֧יב אֶת־קָרְבְּנֵיהֶ֛ם לַֽיהֹוָ֖ה בְּמִדְבַּ֥ר סִינָֽי:

Footnotes

Psalms 107:21-22.

Leviticus 7:13.

Menachot 77a.

Leviticus 7:29-34.

Berachot 2a.

Makot 14b.

Shevuot 7a.

Kidushin 37b.

Menachot 62a.

Fourth Portion

Vayikra (Leviticus) Chapter 8

1God spoke to Moses, saying,		אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Take Aaron, together with his sons, the priestly garments, the anointing oil, the sin-offering bull, the two rams, and the basket of unleavened bread,		בקַ֤ח אֶת־אַֽהֲרֹן֙ וְאֶת־בָּנָ֣יו אִתּ֔וֹ וְאֵת֙ הַבְּגָדִ֔ים וְאֵ֖ת שֶׁ֣מֶן הַמִּשְׁחָ֑ה וְאֵ֣ת \| פַּ֣ר הַֽחַטָּ֗את וְאֵת֙ שְׁנֵ֣י הָֽאֵילִ֔ים וְאֵ֖ת סַ֥ל הַמַּצּֽוֹת:
קַח אֶת־אַֽהֲרֹן - Take Aaron. This section was said seven days before the Tabernacle was erected as described at the end of Exodus, for there is no chronological order in the Torah.		קַח אֶת־אַֽהֲרֹן. פָּרָשָׁה זוֹ נֶאֶמְרָה שִׁבְעַת יָמִים קֹדֶם הֲקָמַת הַמִּשְׁכָּן, שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה:
קַח אֶת־אַֽהֲרֹן - Take Aaron - i.e., take him with words and draw him to accept upon himself the priestly service.		קַח אֶת־אַֽהֲרֹן. קָחֶנּוּ בִדְבָרִים וּמָשְׁכֵהוּ:
וְאֶת־פַּר הַֽחַטָּאת וגו' - The sin-offering bull… These are the same sacrifices mentioned in the passage giving the instructions for the installation rites in parashat VeAtah Tetzaveh, 1 and now, on the first day of installation, God reiterated them for him when the time to perform them arrived.		וְאֶת־פַּר הַֽחַטָּאת וגו'. אֵלּוּ הָאֲמוּרִים בְּעִנְיַן צַוָּאַת הַמִּלּוּאִים בִּוְאַתָּה תְּצַוֶּה, וְעַכְשָׁיו בְּיוֹם רִאשׁוֹן לַמִּלּוּאִים חָזַר וְזֵרְזוֹ בִשְׁעַת מַעֲשֶֹה:
3and assemble the entire community outside the entrance to the Courtyard of the Tent of Meeting.”		גוְאֵ֥ת כָּל־הָֽעֵדָ֖ה הַקְהֵ֑ל אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
הַקְהֵל אֶל־פֶּתַח אֹהֶל מוֹעֵֽד - Assemble…[outside] the entrance to the Tent of Meeting. This is one of the instances where a small area held many people.		הַקְהֵל אֶל־פֶּתַח אֹהֶל מוֹעֵֽד. זֶה אֶחָד מִן הַמְּקוֹמוֹת שֶׁהֶחֱזִיק מֻעָט אֶת הַמְרֻבֶּה (ויקרא רבה י'):
4Moses did as God commanded him, and the community assembled outside the entrance to the Courtyard of the Tent of Meeting.		דוַיַּ֣עַשׂ משֶׁ֔ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֹת֑וֹ וַתִּקָּהֵל֙ הָֽעֵדָ֔ה אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
5Moses said to the community: “This is what God has commanded me to do.”		הוַיֹּ֥אמֶר משֶׁ֖ה אֶל־הָֽעֵדָ֑ה זֶ֣ה הַדָּבָ֔ר אֲשֶׁר־צִוָּ֥ה יְהֹוָה֖ לַֽעֲשֽׂוֹת:
זֶה הַדָּבָר - This is what - i.e., these things, that you will see me doing before you, were commanded to me by the Holy One, blessed be He, and do not say that I am doing them for my own glory or for the glory of my brother Aaron. I have already explained this entire topic (i.e., the installation rites) in parashat VeAtah Tetzaveh.		זֶה הַדָּבָר. דְּבָרִים שֶׁתִּרְאוּ שֶׁאֲנִי עוֹשֶׂה לִפְנֵיכֶם, צִוַּנִי הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת, וְאַל תֹּאמְרוּ לִכְבוֹדִי וְלִכְבוֹד אָחִי אֲנִי עוֹשֶֹׁה; כָּל הָעִנְיָן הַזֶּה פֵּרַשְׁתִּי בְּ"וְאַתָּה תְּצַוֶּה":
6Moses brought Aaron and his sons forward and immersed them in the water of a mikveh.		ווַיַּקְרֵ֣ב משֶׁ֔ה אֶת־אַֽהֲרֹ֖ן וְאֶת־בָּנָ֑יו וַיִּרְחַ֥ץ אֹתָ֖ם בַּמָּֽיִם:
7He placed the Tunic upon him, girded him with the Sash, clothed him in the Robe, placed the Ephod upon him, girded him with the belt of the Ephod, and adorned him with it.		זוַיִּתֵּ֨ן עָלָ֜יו אֶת־הַכֻּתֹּ֗נֶת וַיַּחְגֹּ֤ר אֹתוֹ֙ בָּֽאַבְנֵ֔ט וַיַּלְבֵּ֤שׁ אֹתוֹ֙ אֶת־הַמְּעִ֔יל וַיִּתֵּ֥ן עָלָ֖יו אֶת־הָֽאֵפֹ֑ד וַיַּחְגֹּ֣ר אֹת֗וֹ בְּחֵ֨שֶׁב֙ הָֽאֵפֹ֔ד וַיֶּאְפֹּ֥ד ל֖וֹ בּֽוֹ:
8He placed the Breastplate upon him and inserted the urim and the tumim into the Breastplate.		חוַיָּ֥שֶׂם עָלָ֖יו אֶת־הַח֑שֶׁן וַיִּתֵּן֙ אֶל־הַח֔שֶׁן אֶת־הָֽאוּרִ֖ים וְאֶת־הַתֻּמִּֽים:
אֶת־הָֽאוּרִים - The urim - an inscription of the explicit Name of God.		אֶת־הָֽאוּרִים. כְּתָב שֶׁל שֵׁם הַמְפֹרָשׁ:
9He placed the Turban on his head, and he placed the golden Forehead-plate—the holy diadem—over the Turban, below the front of the Turban, as God had commanded Moses.		טוַיָּ֥שֶׂם אֶת־הַמִּצְנֶ֖פֶת עַל־רֹאשׁ֑וֹ וַיָּ֨שֶׂם עַל־הַמִּצְנֶ֜פֶת אֶל־מ֣וּל פָּנָ֗יו אֵ֣ת צִ֤יץ הַזָּהָב֙ נֵ֣זֶר הַקֹּ֔דֶשׁ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
וַיָּשֶׂם עַל־הַמִּצְנֶפֶת - And he placed…over the Turban. i.e., the turquoise wool cords that were attached to the Forehead-plate, he placed over the Turban, such that the Forehead-plate hung from the Turban.		וַיָּשֶׂם עַל־הַמִּצְנֶפֶת. פְּתִילֵי תְכֵלֶת הַקְּבוּעִים בַּצִּיץ נָתַן עַל הַמִּצְנֶפֶת, נִמְצָא הַצִּיץ תָּלוּי בַּמִּצְנֶפֶת:
10Moses took the anointing oil and anointed the Sanctuary and everything in it, and thereby sanctified them.		יוַיִּקַּ֤ח משֶׁה֙ אֶת־שֶׁ֣מֶן הַמִּשְׁחָ֔ה וַיִּמְשַׁ֥ח אֶת־הַמִּשְׁכָּ֖ן וְאֶת־כָּל־אֲשֶׁר־בּ֑וֹ וַיְקַדֵּ֖שׁ אֹתָֽם:
11He dashed some of it upon the Outer Altar seven times, and he anointed the Outer Altar and all its utensils and the Laver and its base, to sanctify them.		יאוַיַּ֥ז מִמֶּ֛נּוּ עַל־הַמִּזְבֵּ֖חַ שֶׁ֣בַע פְּעָמִ֑ים וַיִּמְשַׁ֨ח אֶת־הַמִּזְבֵּ֜חַ וְאֶת־כָּל־כֵּלָ֗יו וְאֶת־הַכִּיֹּ֛ר וְאֶת־כַּנּ֖וֹ לְקַדְּשָֽׁם:
וַיַּז מִמֶּנּוּ עַל־הַמִּזְבֵּחַ - He dashed some of it on the Altar. I do not know where he was commanded to do these dashings.		וַיַּז מִמֶּנּוּ עַל־הַמִּזְבֵּחַ. לֹא יָדַעְתִּי הֵיכָן נִצְטַוָּה בַּהַזָּאוֹת הַלָּלוּ:
12He poured some of the anointing oil upon Aaron’s head and anointed him, to sanctify him.		יבוַיִּצֹק֙ מִשֶּׁ֣מֶן הַמִּשְׁחָ֔ה עַ֖ל רֹ֣אשׁ אַֽהֲרֹ֑ן וַיִּמְשַׁ֥ח אֹת֖וֹ לְקַדְּשֽׁוֹ:
וַיִּצֹק וַיִּמְשַׁח - He poured…and anointed. First he poured some of the anointing oil on his head, then he put some between his eyelashes, and then drew the oil with his finger from one point to the other.		וַיִּצֹק וַיִּמְשַׁח. בַּתְּחִלָּה יוֹצֵק עַל רֹאשׁוֹ וְאַחַר כָּךְ נוֹתֵן בֵּין רִיסֵי עֵינָיו וּמוֹשֵׁךְ בְּאֶצְבָּעוֹ מִזֶּה לָזֶה (הוריות י"ב):
13Moses brought Aaron’s sons forward and dressed them in tunics, girded them with sashes, and put on their hats, as God had commanded Moses.		יגוַיַּקְרֵ֨ב משֶׁ֜ה אֶת־בְּנֵ֣י אַֽהֲרֹ֗ן וַיַּלְבִּשֵׁ֤ם כֻּתֳּנֹת֙ וַיַּחְגֹּ֤ר אֹתָם֙ אַבְנֵ֔ט וַיַּֽחֲב֥שׁ לָהֶ֖ם מִגְבָּע֑וֹת כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
וַיַּֽחֲבשׁ - This term denotes binding.		וַיַּֽחֲבשׁ. לְשׁוֹן קְשִׁירָה:

Footnotes

Exodus ch. 29.

Fifth Portion

Vayikra (Leviticus) Chapter 8

14He brought the sin-offering bull before the Tent of Meeting, and Aaron and his sons leaned their hands upon the head of the sin-offering bull.		ידוַיַּגֵּ֕שׁ אֵ֖ת פַּ֣ר הַֽחַטָּ֑את וַיִּסְמֹ֨ךְ אַֽהֲרֹ֤ן וּבָנָיו֙ אֶת־יְדֵיהֶ֔ם עַל־רֹ֖אשׁ פַּ֥ר הַֽחַטָּֽאת:
15Moses slaughtered it, and Moses took the blood and placed it on the Altar’s protrusions with his finger as he walked around it, and thus purified the Altar. He poured the rest of the blood on the base of the Altar, and sanctified it as an instrument upon which to effect atonement.		טווַיִּשְׁחָ֗ט וַיִּקַּ֨ח משֶׁ֤ה אֶת־הַדָּם֙ וַ֠יִּתֵּ֠ן עַל־קַרְנ֨וֹת הַמִּזְבֵּ֤חַ סָבִיב֙ בְּאֶצְבָּע֔וֹ וַיְחַטֵּ֖א אֶת־הַמִּזְבֵּ֑חַ וְאֶת־הַדָּ֗ם יָצַק֙ אֶל־יְס֣וֹד הַמִּזְבֵּ֔חַ וַיְקַדְּשֵׁ֖הוּ לְכַפֵּ֥ר עָלָֽיו:
וַיְחַטֵּא אֶת־הַמִּזְבֵּחַ - And purified the Altar - i.e., he cleansed and purified it from anything alien to its sanctity in order for it to enter into a state of holiness.		וַיְחַטֵּא אֶת־הַמִּזְבֵּחַ. חִטְּאוֹ וְטִהֲרוֹ מִזָּרוּת לִכָּנֵס לִקְדֻשָּׁה:
וַיְקַדְּשֵׁהוּ - And sanctified it - through this service.		וַיְקַדְּשֵׁהוּ. בַּעֲבוֹדָה זוֹ:
לְכַפֵּר עָלָֽיו - (lit.) to make atonement upon it - i.e., all atonements from this point on.		לְכַפֵּר עָלָֽיו. מֵעַתָּה כָּל הַכַּפָּרוֹת:
16He took all the fat that is on the innards, the diaphragm along with part of the liver, the two kidneys, and their fat. Moses burned them up on the Altar.		טזוַיִּקַּ֗ח אֶת־כָּל־הַחֵ֘לֶב֘ אֲשֶׁ֣ר עַל־הַקֶּ֒רֶב֒ וְאֵת֙ יֹתֶ֣רֶת הַכָּבֵ֔ד וְאֶת־שְׁתֵּ֥י הַכְּלָיֹ֖ת וְאֶת־חֶלְבְּהֶ֑ן וַיַּקְטֵ֥ר משֶׁ֖ה הַמִּזְבֵּֽחָה:
הַכָּבֵד - The diaphragm. Elsewhere, 1 this is expressed as: וְאֵת הַיֹּתֶרֶת עַל הַכָּבֵד meaning: “the diaphragm besides the liver,” i.e., he took a little of the liver with it.		הַכָּבֵד. לְבַד הַכָּבֵד, שֶׁהָיָה נוֹטֵל מְעַט מִן הַכָּבֵד עִמָּהּ:
17He burned the bull—i.e., its hide, its flesh, and its waste matter—outside the camp, as God had commanded Moses.		יזוְאֶת־הַפָּ֤ר וְאֶת־עֹרוֹ֙ וְאֶת־בְּשָׂר֣וֹ וְאֶת־פִּרְשׁ֔וֹ שָׂרַ֣ף בָּאֵ֔שׁ מִח֖וּץ לַמַּֽחֲנֶ֑ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
18He brought forth the ascent-offering ram, and Aaron and his sons leaned their hands upon the head of the ram.		יחוַיַּקְרֵ֕ב אֵ֖ת אֵ֣יל הָֽעֹלָ֑ה וַיִּסְמְכ֞וּ אַֽהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הָאָֽיִל:
19He slaughtered it and Moses dashed the blood upon the Altar in an encircling manner.		יטוַיִּשְׁחָ֑ט וַיִּזְרֹ֨ק משֶׁ֧ה אֶת־הַדָּ֛ם עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
20He cut up the ram into its pieces, and Moses burned up the head, the pieces, and the fat.		כוְאֶ֨ת־הָאַ֔יִל נִתַּ֖ח לִנְתָחָ֑יו וַיַּקְטֵ֤ר משֶׁה֙ אֶת־הָרֹ֔אשׁ וְאֶת־הַנְּתָחִ֖ים וְאֶת־הַפָּֽדֶר:
21He washed the innards and the legs in water, and Moses burned up the entire ram on the Altar with the intention that it be a pleasing ascent-offering and fire-offering to God, as God had commanded Moses.		כאוְאֶת־הַקֶּ֥רֶב וְאֶת־הַכְּרָעַ֖יִם רָחַ֣ץ בַּמָּ֑יִם וַיַּקְטֵר֩ משֶׁ֨ה אֶת־כָּל־הָאַ֜יִל הַמִּזְבֵּ֗חָה עֹלָ֨ה ה֤וּא לְרֵֽיחַ־נִיחֹ֨חַ֙ אִשֶּׁ֥ה הוּא֙ לַֽיהֹוָ֔ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:

Footnotes

Exodus 29:13.

Sixth Portion

Vayikra (Leviticus) Chapter 8

22He brought forth the second ram, i.e., the installation ram, and Aaron and his sons leaned their hands upon the ram’s head.		כבוַיַּקְרֵב֙ אֶת־הָאַ֣יִל הַשֵּׁנִ֔י אֵ֖יל הַמִּלֻּאִ֑ים וַיִּסְמְכ֞וּ אַֽהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הָאָֽיִל:
אֵיל הַמִּלֻּאִים - The installation ram. This was the שְׁלָמִים ram, for the term מִלֻּאִים here is equivalent to שְׁלָמִים, for this offering consummates (מְמַלְּאִים) and completes (מַשְׁלִימִים) the induction of the priests into their priesthood.		אֵיל הַמִּלֻּאִים. אֵיל הַשְּׁלָמִים, שֶׁמִּלּוּאִים לְשׁוֹן שְׁלָמִים, שֶׁמְּמַלְּאִין וּמַשְׁלִימִין אֶת הַכֹּהֲנִים בִּכְהֻנָּתָם:
23He slaughtered it, and Moses took some of its blood and placed it on the middle of the ridge of the antihelix of Aaron’s right ear, on his right thumb, and on his right big toe.		כגוַיִּשְׁחָ֓ט \| וַיִּקַּ֤ח משֶׁה֙ מִדָּמ֔וֹ וַיִּתֵּ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־אַֽהֲרֹ֖ן הַיְמָנִ֑ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִֽית:
24He brought Aaron’s sons forward, and Moses placed some of the blood on the middle of the ridge of the antihelix of their right ears, on their right thumbs, and on their right big toes. Moses dashed the remaining blood onto the Altar in an encircling manner.		כדוַיַּקְרֵ֞ב אֶת־בְּנֵ֣י אַֽהֲרֹ֗ן וַיִּתֵּ֨ן משֶׁ֤ה מִן־הַדָּם֙ עַל־תְּנ֤וּךְ אָזְנָם֙ הַיְמָנִ֔ית וְעַל־בֹּ֤הֶן יָדָם֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְלָ֖ם הַיְמָנִ֑ית וַיִּזְרֹ֨ק משֶׁ֧ה אֶת־הַדָּ֛ם עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
25He took the fat, the tail, all the fat that was on the innards, the diaphragm, along with part of the liver, the two kidneys together with their fat, and the right hind midleg.		כהוַיִּקַּ֞ח אֶת־הַחֵ֣לֶב וְאֶת־הָֽאַלְיָ֗ה וְאֶת־כָּל־הַחֵ֘לֶב֘ אֲשֶׁ֣ר עַל־הַקֶּ֒רֶב֒ וְאֵת֙ יֹתֶ֣רֶת הַכָּבֵ֔ד וְאֶת־שְׁתֵּ֥י הַכְּלָיֹ֖ת וְאֶת־חֶלְבְּהֶ֑ן וְאֵ֖ת שׁ֥וֹק הַיָּמִֽין:
26He took one loaf of unleavened bread, one scalded loaf of unleavened “oil bread,” and one flat unleavened cake out of the basket of unleavened bread that was before God, and he placed them on top of the fats and the right hind midleg.		כווּמִסַּ֨ל הַמַּצּ֜וֹת אֲשֶׁ֣ר \| לִפְנֵ֣י יְהֹוָ֗ה לָ֠קַ֠ח חַלַּ֨ת מַצָּ֤ה אַחַת֙ וְחַלַּ֨ת לֶ֥חֶם שֶׁ֛מֶן אַחַ֖ת וְרָקִ֣יק אֶחָ֑ד וַיָּ֨שֶׂם֙ עַל־הַ֣חֲלָבִ֔ים וְעַ֖ל שׁ֥וֹק הַיָּמִֽין:
וְחַלַּת לֶחֶם שֶׁמֶן - One loaf of “oil bread.”. This was the scalded bread, termed “oil bread” because it was made with as much oil as the loaves and the flat cakes combined. So is it explained in Menachot. 1		וְחַלַּת לֶחֶם שֶׁמֶן. הִיא רְבוּכָה שֶׁהָיָה מַרְבֶּה בָּהּ שֶׁמֶן כְּנֶגֶד הַחַלּוֹת וְהָרְקִיקִין, כָּךְ מְפֹרָשׁ בִּמְנָחוֹת (דף פ"ט):
27Then he placed it all on Aaron’s palms and on his sons’ palms, and he waved it, thus making it into a wave-offering before God.		כזוַיִּתֵּ֣ן אֶת־הַכֹּ֔ל עַ֚ל כַּפֵּ֣י אַֽהֲרֹ֔ן וְעַ֖ל כַּפֵּ֣י בָנָ֑יו וַיָּ֧נֶף אֹתָ֛ם תְּנוּפָ֖ה לִפְנֵ֥י יְהֹוָֽה:
28Moses took them from their palms and burned them up on the Altar along with the ascent-offering with the intention that they be pleasing installation-offerings and a fire-offering to God.		כחוַיִּקַּ֨ח משֶׁ֤ה אֹתָם֙ מֵעַ֣ל כַּפֵּיהֶ֔ם וַיַּקְטֵ֥ר הַמִּזְבֵּ֖חָה עַל־הָֽעֹלָ֑ה מִלֻּאִ֥ים הֵם֙ לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֥ה ה֖וּא לַֽיהֹוָֽה:
וַיַּקְטֵר הַמִּזְבֵּחָה - And burned [them] up on the Altar. Moses served all the seven days of inauguration in a simple white tunic instead of the official priestly garments.		וַיַּקְטֵר הַמִּזְבֵּחָה. מֹשֶׁה שִׁמֵּשׁ כָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים בְּחָלוּק לָבָן (עבודה זרה ל"ד):
עַל־הָֽעֹלָה - means after the ascent-offering, We do not find any other instance that the hind leg of a peace-offering is brought upon the Altar other than this one.		עַל־הָֽעֹלָה. אַחַר הָעוֹלָה, וְלֹא מָצִינוּ שׁוֹק שֶׁל שְׁלָמִים קָרֵב בְּכָל מָקוֹם חוּץ מִזֶּה:
29Moses took the breast and waved it, making it a wave-offering before God. It belonged to Moses as his portion to eat from the installation ram, as God had commanded Moses.		כטוַיִּקַּ֤ח משֶׁה֙ אֶת־הֶ֣חָזֶ֔ה וַיְנִיפֵ֥הוּ תְנוּפָ֖ה לִפְנֵ֣י יְהֹוָ֑ה מֵאֵ֣יל הַמִּלֻּאִ֗ים לְמשֶׁ֤ה הָיָה֙ לְמָנָ֔ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:

Footnotes

Menachot 78a.

Seventh Portion

Vayikra (Leviticus) Chapter 8

30Moses took some of the anointing oil and some of the blood that was on the Altar and mixed them together. He dashed the mixture on Aaron, on his garments, on his sons, and on his sons’ garments with him, and he thereby sanctified Aaron, his garments, his sons, and his sons’ garments with him.		לוַיִּקַּ֨ח משֶׁ֜ה מִשֶּׁ֣מֶן הַמִּשְׁחָ֗ה וּמִן־הַדָּם֘ אֲשֶׁ֣ר עַל־הַמִּזְבֵּ֒חַ֒ וַיַּ֤ז עַל־אַֽהֲרֹן֙ עַל־בְּגָדָ֔יו וְעַל־בָּנָ֛יו וְעַל־בִּגְדֵ֥י בָנָ֖יו אִתּ֑וֹ וַיְקַדֵּ֤שׁ אֶת־אַֽהֲרֹן֙ אֶת־בְּגָדָ֔יו וְאֶת־בָּנָ֛יו וְאֶת־בִּגְדֵ֥י בָנָ֖יו אִתּֽוֹ:
31Moses said to Aaron and to his sons, “Cook the meat inside the Courtyard, outside the entrance to the Tent of Meeting, and eat it there, along with the bread that is in the basket of the installation-offerings, as I have commanded, saying, ‘Aaron and his sons must eat it.’		לאוַיֹּ֨אמֶר משֶׁ֜ה אֶל־אַֽהֲרֹ֣ן וְאֶל־בָּנָ֗יו בַּשְּׁל֣וּ אֶת־הַבָּשָׂר֘ פֶּ֣תַח אֹ֣הֶל מוֹעֵד֒ וְשָׁם֙ תֹּֽאכְל֣וּ אֹת֔וֹ וְאֶ֨ת־הַלֶּ֔חֶם אֲשֶׁ֖ר בְּסַ֣ל הַמִּלֻּאִ֑ים כַּֽאֲשֶׁ֤ר צִוֵּ֨יתִי֙ לֵאמֹ֔ר אַֽהֲרֹ֥ן וּבָנָ֖יו יֹֽאכְלֻֽהוּ:
32You must burn whatever part of the meat and the bread that is left over.		לבוְהַנּוֹתָ֥ר בַּבָּשָׂ֖ר וּבַלָּ֑חֶם בָּאֵ֖שׁ תִּשְׂרֹֽפוּ:
33You must not leave the entrance to the Courtyard of the Tent of Meeting, for seven days, until the day that completes your installation days, for He will install you into the priesthood for seven days.		לגוּמִפֶּ֩תַח֩ אֹ֨הֶל מוֹעֵ֜ד לֹ֤א תֵֽצְאוּ֙ שִׁבְעַ֣ת יָמִ֔ים עַ֚ד י֣וֹם מְלֹ֔את יְמֵ֖י מִלֻּֽאֵיכֶ֑ם כִּ֚י שִׁבְעַ֣ת יָמִ֔ים יְמַלֵּ֖א אֶת־יֶדְכֶֽם:
34As He has done on this day, so has God commanded me to do to atone for you.		לדכַּֽאֲשֶׁ֥ר עָשָׂ֖ה בַּיּ֣וֹם הַזֶּ֑ה צִוָּ֧ה יְהֹוָ֛ה לַֽעֲשׂ֖ת לְכַפֵּ֥ר עֲלֵיכֶֽם:
צִוָּה ה' לַֽעֲשׂת - So God has commanded to do - on each of the seven days of installation. Our rabbis, 1 however, explained: לַעֲשֹׂת “to do” refers to the procedure of the red cow; לְכַפֵּר “to atone” refers to the service of Yom Kippur, and thus this verse teaches us that the high priest must separate from his wife for seven days before Yom Kippur, and so must the priest who burns the red cow.		צִוָּה ה' לַֽעֲשׂת. כָּל שִׁבְעַת הַיָּמִים; וְרַבּוֹתֵינוּ דָרְשׁוּ, לעשת — זֶה מַעֲשֵׂה פָרָה, לכפר — זֶה מַעֲשֵׂה יוֹם הַכִּפּוּרִים, וּלְלַמֵּד שֶׁכֹּהֵן גָּדוֹל טָעוּן פְּרִישָׁה קֹדֶם יוֹם הַכִּפּוּרִים שִׁבְעַת יָמִים, וְכֵן הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה (ספרא):
35You must remain day and night for seven days at the entrance to the Courtyard of the Tent of Meeting, keeping God’s watch, in order that you not die, for thus I was commanded.”		להוּפֶ֩תַח֩ אֹ֨הֶל מוֹעֵ֜ד תֵּֽשְׁב֨וּ יוֹמָ֤ם וָלַ֨יְלָה֙ שִׁבְעַ֣ת יָמִ֔ים וּשְׁמַרְתֶּ֛ם אֶת־מִשְׁמֶ֥רֶת יְהֹוָ֖ה וְלֹ֣א תָמ֑וּתוּ כִּי־כֵ֖ן צֻוֵּֽיתִי:
וְלֹא תָמוּתוּ - In order that you not die. This implies that if you do not do so, you will be liable for the death penalty.		וְלֹא תָמוּתוּ. הָא אִם לֹא תַעֲשׂוּ כֵן הֲרֵי אַתֶּם חַיָּבִים מִיתָה:
36Aaron and his sons did all the things that God had commanded them to do through Moses.		לווַיַּ֥עַשׂ אַֽהֲרֹ֖ן וּבָנָ֑יו אֵ֚ת כָּל־הַדְּבָרִ֔ים אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה בְּיַד־משֶֽׁה:
וַיַּעַשׂ אַֽהֲרֹן וּבָנָיו - Aaron and his sons did. This is stated in order to recount their praise, that they veered neither right nor left from what they had been told to do.		וַיַּעַשׂ אַֽהֲרֹן וּבָנָיו. לְהַגִּיד שִׁבְחָן, שֶׁלֹא הִטּוּ יָמִין וּשְֹמֹאל:

Footnotes

Yoma 3b.

Maftir Portion

Vayikra (Leviticus) Chapter 8

33You must not leave the entrance to the Courtyard of the Tent of Meeting, for seven days, until the day that completes your installation days, for He will install you into the priesthood for seven days.		לגוּמִפֶּ֩תַח֩ אֹ֨הֶל מוֹעֵ֜ד לֹ֤א תֵֽצְאוּ֙ שִׁבְעַ֣ת יָמִ֔ים עַ֚ד י֣וֹם מְלֹ֔את יְמֵ֖י מִלֻּֽאֵיכֶ֑ם כִּ֚י שִׁבְעַ֣ת יָמִ֔ים יְמַלֵּ֖א אֶת־יֶדְכֶֽם:
34As He has done on this day, so has God commanded me to do to atone for you.		לדכַּֽאֲשֶׁ֥ר עָשָׂ֖ה בַּיּ֣וֹם הַזֶּ֑ה צִוָּ֧ה יְהֹוָ֛ה לַֽעֲשׂ֖ת לְכַפֵּ֥ר עֲלֵיכֶֽם:
צִוָּה ה' לַֽעֲשׂת - So God has commanded to do - on each of the seven days of installation. Our rabbis, 1 however, explained: לַעֲשֹׂת “to do” refers to the procedure of the red cow; לְכַפֵּר “to atone” refers to the service of Yom Kippur, and thus this verse teaches us that the high priest must separate from his wife for seven days before Yom Kippur, and so must the priest who burns the red cow.		צִוָּה ה' לַֽעֲשׂת. כָּל שִׁבְעַת הַיָּמִים; וְרַבּוֹתֵינוּ דָרְשׁוּ, לעשת — זֶה מַעֲשֵׂה פָרָה, לכפר — זֶה מַעֲשֵׂה יוֹם הַכִּפּוּרִים, וּלְלַמֵּד שֶׁכֹּהֵן גָּדוֹל טָעוּן פְּרִישָׁה קֹדֶם יוֹם הַכִּפּוּרִים שִׁבְעַת יָמִים, וְכֵן הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה (ספרא):
35You must remain day and night for seven days at the entrance to the Courtyard of the Tent of Meeting, keeping God’s watch, in order that you not die, for thus I was commanded.”		להוּפֶ֩תַח֩ אֹ֨הֶל מוֹעֵ֜ד תֵּֽשְׁב֨וּ יוֹמָ֤ם וָלַ֨יְלָה֙ שִׁבְעַ֣ת יָמִ֔ים וּשְׁמַרְתֶּ֛ם אֶת־מִשְׁמֶ֥רֶת יְהֹוָ֖ה וְלֹ֣א תָמ֑וּתוּ כִּי־כֵ֖ן צֻוֵּֽיתִי:
וְלֹא תָמוּתוּ - In order that you not die. This implies that if you do not do so, you will be liable for the death penalty.		וְלֹא תָמוּתוּ. הָא אִם לֹא תַעֲשׂוּ כֵן הֲרֵי אַתֶּם חַיָּבִים מִיתָה:
36Aaron and his sons did all the things that God had commanded them to do through Moses.		לווַיַּ֥עַשׂ אַֽהֲרֹ֖ן וּבָנָ֑יו אֵ֚ת כָּל־הַדְּבָרִ֔ים אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה בְּיַד־משֶֽׁה:
וַיַּעַשׂ אַֽהֲרֹן וּבָנָיו - Aaron and his sons did. This is stated in order to recount their praise, that they veered neither right nor left from what they had been told to do.		וַיַּעַשׂ אַֽהֲרֹן וּבָנָיו. לְהַגִּיד שִׁבְחָן, שֶׁלֹא הִטּוּ יָמִין וּשְֹמֹאל:

Footnotes

Yoma 3b.

Haftarah

Malachi Chapter 3

4And then the offerings of Judah and Jerusalem shall be pleasant to the Lord, as in the days of old and former years.		דוְעָֽרְבָה֙ לַֽיהֹוָ֔ה מִנְחַ֥ת יְהוּדָ֖ה וִירֽוּשָׁלִָ֑ם כִּימֵ֣י עוֹלָ֔ם וּכְשָׁנִ֖ים קַדְמֹֽנִיּֽוֹת:
5And I will approach you for judgment, and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely; and also against those who withhold the wages of the day laborers, of the widow and fatherless, and those who pervert [the rights of] the stranger, [and those who] fear Me not, says the Lord of Hosts.		הוְקָֽרַבְתִּ֣י אֲלֵיכֶם֘ לַמִּשְׁפָּט֒ וְהָיִ֣יתִי \| עֵ֣ד מְמַהֵ֗ר בַּֽמְכַשְּׁפִים֙ וּבַמְנָ֣אֲפִ֔ים וּבַנִּשְׁבָּעִ֖ים לַשָּׁ֑קֶר וּבְעֹֽשְׁקֵ֣י שְׂכַר־שָֹ֠כִיר אַלְמָנָ֨ה וְיָת֚וֹם וּמַטֵּי־גֵר֙ וְלֹ֣א יְרֵא֔וּנִי אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת:
6For I, the Lord, have not changed; and you, the sons of Jacob, have not reached the end.		וכִּ֛י אֲנִ֥י יְהֹוָ֖ה לֹ֣א שָׁנִ֑יתִי וְאַתֶּ֥ם בְּנֵֽי־יַֽעֲקֹ֖ב לֹ֥א כְלִיתֶֽם:
For I, the Lord, have not changed. Although I keep back My anger for a long time, My mind has not changed from the way it was originally, to love evil and to hate good.		כי אני ה' לא שניתי. אע"פ שאני מאריך אפי לא שינה דעתי עלי מבראשונה לאהוב את הרע ולשנוא את הטוב:
and you, the sons of Jacob. Although you die in your evil, and I have not requited the wicked in their lifetime		ואתם בני יעקב. אע"פ שמתים אתם ברעתכם ולא גביתי מן הרשעי' בחיים:
you have not reached the end. You are not finished from before Me, for I have left over the souls to be requited in Gehinnom. And so did Jonathan render. And you of the House of Jacob, who think that whoever dies in this world, his verdict has already ended, that is to say, you think that My verdict has been nullified, that he will no longer be punished. Our Sages (Sotah 9a), however, explained it: לֹא שָׁנִיתִי - I did not strike a nation and repeat a blow to it; but as for you, I have kept you up after much punishment, and My arrows are ended, but you are not ended.		לא כליתם. אינכם כלים מלפני והנחתי לי הנפשות לגבות מהם דיני בגיהנם וכן ת"י ואתון דבית יעקב דמאן דמית בעלמא הדין דיניה פסוק כלומר אתם סבורים לומר דיני בטל שאין עוד ליפרע ממנו ורבותינו פירשוהו לא שניתי לא הכיתי את מי ושניתי לו אבל אתכם העמדתי אחר פורענות הרבה וחיצי כלים ואתם אינכם כלים:
7From the days of your fathers you have departed from My laws and have not kept [them]. "Return to Me, and I will return to you," said the Lord of Hosts, but you said, "With what have we to return?"		זלְמִימֵ֨י אֲבֹתֵיכֶ֜ם סַרְתֶּ֚ם מֵֽחֻקַּי֙ וְלֹ֣א שְׁמַרְתֶּ֔ם שׁ֚וּבוּ אֵלַי֙ וְאָשׁ֣וּבָה אֲלֵיכֶ֔ם אָמַ֖ר יְהֹוָ֣ה צְבָא֑וֹת וַֽאֲמַרְתֶּ֖ם בַּמֶּ֥ה נָשֽׁוּב:
8Will a man rob God? Yet you rob Me, and you say, "With what have we robbed You?"-With tithes and with the terumah-levy.		חהֲיִקְבַּ֨ע אָדָ֜ם אֱלֹהִ֗ים כִּ֚י אַתֶּם֙ קֹֽבְעִ֣ים אֹתִ֔י וַֽאֲמַרְתֶּ֖ם בַּמֶּ֣ה קְבַֽעֲנ֑וּךָ הַמַּֽעֲשֵׂ֖ר וְהַתְּרוּמָֽה:
Will a man rob. Our Sages explained this as an expression of robbery, and it is an Aramaism.		היקבע אדם. רבותינו דרשו לשון גזילה ולשון ארמי הוא:
With tithes and with the terumah levy. The tithes and the terumah - levy that you steal from the priests and the Levites is tantamount to robbing Me.		המעשר והתרומה. שאתם גוזלים מן הכהנים ומן הלוים היא גזילתי:
9You are cursed with a curse, but you rob Me, the whole nation!		טבַּמְּאֵרָה֙ אַתֶּ֣ם נֵֽאָרִ֔ים וְאֹתִ֖י אַתֶּ֣ם קֹבְעִ֑ים הַגּ֖וֹי כֻּלּֽוֹ:
You are cursed with a curse. because of this iniquity, for which I send a curse into the work of your hands; but nevertheless, you rob Me.		במארה אתם נארים. על עון זה שאני שולח קללה במעשה ידיכם ואעפ"כ אותי אתם קובעים:
10Bring the whole of the tithes into the treasury so that there may be nourishment in My House, and test Me now therewith, says the Lord of Hosts, [to see] if I will not open for you the sluices of heaven and pour down for you blessing until there be no room to suffice for it.		יהָבִ֨יאוּ אֶת־כָּל־הַמַּֽעֲשֵׂ֜ר אֶל־בֵּ֣ית הָֽאוֹצָ֗ר וִיהִ֥י טֶ֙רֶף֙ בְּבֵיתִ֔י וּבְחָנ֚וּנִי נָא֙ בָּזֹ֔את אָמַ֖ר יְהֹוָ֣ה צְבָא֑וֹת אִם־לֹ֧א אֶפְתַּ֣ח לָכֶ֗ם אֵת אֲרֻבּ֣וֹת הַשָּׁמַ֔יִם וַֽהֲרִיקֹתִ֥י לָכֶ֛ם בְּרָכָ֖ה עַד־בְּלִי־דָֽי:
so that there may be nourishment in My House. There shall be food accessible for My servants.		ויהי טרף. יהי מזון מצוי לשמשי:
11And I will rebuke the devourer for your sake, and he will not destroy the fruits of your land; neither shall your vine cast its fruit before its time in the field, says the Lord of Hosts.		יאוְגָֽעַרְתִּ֚י לָכֶם֙ בָּֽאֹכֵ֔ל וְלֹֽא־יַשְׁחִ֥ת לָכֶ֖ם אֶת־פְּרִ֣י הָֽאֲדָמָ֑ה וְלֹא־תְשַׁכֵּ֨ל לָכֶ֚ם הַגֶּ֙פֶן֙ בַּשָּׂדֶ֔ה אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת:
And I will rebuke the devourer for your sake. The finishing locusts and the shearing locusts, which devour the grain of your field and your vines.		וגערתי לכם באוכל. בחסיל וגזם האוכל לכם את תבואת השדה והגפן:
12And then all the nations shall praise you, for you shall be a desirable land, says the Lord of Hosts.		יבוְאִשְּׁר֥וּ אֶתְכֶ֖ם כָּל־הַגּוֹיִ֑ם כִּֽי־תִֽהְי֚וּ אַתֶּם֙ אֶ֣רֶץ חֵ֔פֶץ אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת:
a desirable land. A land that I desire.		ארץ חפץ. ארץ שחפצי בה:
13"Still harder did your words strike Me," says the Lord, but you say, "What have we spoken against You?"		יגחָֽזְק֥וּ עָלַ֛י דִּבְרֵיכֶ֖ם אָמַ֣ר יְהֹוָ֑ה וַֽאֲמַרְתֶּ֕ם מַה־נִּדְבַּ֖רְנוּ עָלֶֽיךָ:
14You have said, "It is futile to serve God, and what profit do we get for keeping His charge and for going about in anxious worry because of the Lord of Hosts?"		ידאֲמַרְתֶּ֕ם שָׁ֖וְא עֲבֹ֣ד אֱלֹהִ֑ים וּמַה־בֶּ֗צַע כִּ֚י שָׁמַ֙רְנוּ֙ מִשְׁמַרְתּ֔וֹ וְכִ֚י הָלַ֙כְנוּ֙ קְדֹ֣רַנִּ֔ית מִפְּנֵ֖י יְהֹוָ֥ה צְבָאֽוֹת:
“It is futile to serve God”. We worship Him for nothing, for we will receive no reward.		שוא עבוד אלהים. על חנם נעבדנו כי לא נקבל שכר:
in anxious worry. with low spirits.		קדורנית. בשפל רוח:
15And now we praise the bold transgressors. Yea, those who work wickedness are built up. Yea, they tempt God, and they have, nevertheless, escaped.		טווְעַתָּ֕ה אֲנַ֖חְנוּ מְאַשְּׁרִ֣ים זֵדִ֑ים גַּם־נִבְנוּ֙ עֹשֵׂ֣י רִשְׁעָ֔ה גַּ֧ם בָּֽחֲנ֛וּ אֱלֹהִ֖ים וַיִּמָּלֵֽטוּ:
And now we praise the bold transgressors, etc.. We worshipped Him and kept His charge, but now we see that the wicked are prospering - to the extent that we praise them for the wicked deeds.		ועתה אנחנו מאשרים וגו'. אנחנו עבדנוהו ושמרנו משמרתו ועתה רואים אלו הרשעי' מצליחים עד כי מאשרי' אנו אותם על מעשה רשעם:
Yea, they tempt God,. saying, “Let us see what He will be able to do to us.”		גם בחנו אלהים. לומר נראה מה יוכל לעשות לנו:
and they have, nevertheless, escaped. harm, and they have not stumbled.		וימלטו. מן הרעה ולא נכשלו:
16Then the God-fearing men spoke to one another, and the Lord hearkened and heard it. And a book of remembrance was written before Him for those who feared the Lord and for those who valued His name highly.		טזאָ֧ז נִדְבְּר֛וּ יִרְאֵ֥י יְהֹוָ֖ה אִ֣ישׁ אֶל־רֵעֵ֑הוּ וַיַּקְשֵׁ֚ב יְהֹוָה֙ וַיִּשְׁמָ֔ע וַ֠יִּכָּתֵב סֵ֣פֶר זִכָּר֚וֹן לְפָנָיו֙ לְיִרְאֵ֣י יְהֹוָ֔ה וּלְחֹֽשְׁבֵ֖י שְׁמֽוֹ:
Then the God-fearing men spoke, etc.. I retort upon your words then, when the wicked commit evil and the good go about in anxious worry because of Me. The God-fearing men spoke to one another not to adopt their evil deeds; and, as for Me, their words are not forgotten to Me. And although I do not hasten to visit retribution, I have hearkened and heard, and I have commanded that a book of remembrance be written for them. Their words shall be preserved for Me.		אז נדברו וגו'. אני משיב על דבריכם אז בעשות הרשעים רשעם והטובים הלכו קדורני' מפני שנדברו יראי ה' שלא לידבק במעשיהם הרעים ואני לא נשכחו דבריכ' מלפני ואע"פ שאיני ממהר להשיב גמול כי הקשבתי ושמעתי וצויתי לכתוב להם ספר זכרון והיו לי דבריה' מקוימים:
17And they shall be Mine, says the Lord of Hosts, for that day when I make a treasure. And I will have compassion on them as a man has compassion on his son who serves him.		יזוְהָ֣יוּ לִ֗י אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת לַיּ֕וֹם אֲשֶׁ֥ר אֲנִ֖י עֹשֶׂ֣ה סְגֻלָּ֑ה וְחָֽמַלְתִּ֣י עֲלֵיהֶ֔ם כַּֽאֲשֶׁר֙ יַחְמֹ֣ל אִ֔ישׁ עַל־בְּנ֖וֹ הָֽעֹבֵד אֹתֽוֹ:
for that day when I make a treasure. that I have stored and put away, with which to pay My reward. There I will show you what the difference is between a righteous man and a wicked man.		ליום אשר אני עושה סגולה. אשר אצרתי והנחתי לשלם בו גמולי שם אראה אתכם מה בין צדיק לרשע:
a treasure. a treasure; estouj, estui in Old French.		סגולה. אוצר איישטו"י בלע"ז:
18And you shall return and discern between the righteous and the wicked, between him who serves God and him who has not served Him.		יחוְשַׁבְתֶּם֙ וּרְאִיתֶ֔ם בֵּ֥ין צַדִּ֖יק לְרָשָׁ֑ע בֵּין עֹבֵ֣ד אֱלֹהִ֔ים לַֽאֲשֶׁ֖ר לֹ֥א עֲבָדֽוֹ:
19For lo, the sun comes, glowing like a furnace, and all the audacious sinners and all the perpetrators of wickedness will be stubble. And the sun that comes shall burn them up so that it will leave them neither root nor branch, says the Lord of Hosts.		יטכִּ֣י הִנֵּ֚ה הַיּוֹם֙ בָּ֔א בֹּעֵ֖ר כַּתַּנּ֑וּר וְהָי֨וּ כָל־זֵדִ֜ים וְכָל־עֹשֵׂ֚ה רִשְׁעָה֙ קַ֔שׁ וְלִהַ֨ט אֹתָ֜ם הַיּ֣וֹם הַבָּ֗א אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת אֲשֶׁ֛ר לֹא־יַֽעֲזֹ֥ב לָהֶ֖ם שֹׁ֥רֶשׁ וְעָנָֽף:
For lo, the sun comes. This instance of יוֹם is an expression of sun, for so did the Sages state that there will be no Gehinnom in the future, but the Holy One, blessed be He, will take the sun out of its case; the wicked will be punished thereby and the righteous will be healed thereby. That is the meaning of what is stated (verse 20): “And the sun of mercy shall rise for you who fear My Name, etc.”		כי הנה היום בא. יום זה לשון שמש הוא שכך אמרו חכמי' אין גיהנם לעתיד לבא אלא הקב"ה מוציא חמה מנרתיקה ורשעים נדונים בה וצדיקים מתרפאין בה וזהו שנאמ' וזרחה לכם יראי וגו':
neither root nor branch. Neither son nor grandson		שורש וענף. ברא ובר ברא:
20And the sun of mercy shall rise with healing in its wings for you who fear My Name. Then will you go forth and be fat as fatted calves.		כוְזָֽרְחָ֨ה לָכֶ֜ם יִרְאֵ֚י שְׁמִי֙ שֶׁ֣מֶשׁ צְדָקָ֔ה וּמַרְפֵּ֖א בִּכְנָפֶ֑יהָ וִֽיצָאתֶ֥ם וּפִשְׁתֶּ֖ם כְּעֶגְלֵ֥י מַרְבֵּֽק:
and be fat. an expression of fat, as in (Jer. 50:11), “as you become fat, like a threshing heifer.”		ופשתם. לשון שומן כמו (ירמיה כ') כי תפושו כעגלה דשה:
as fatted calves. [the calves] that enter the team to be fattened; kopla, cople in Old French: animals tied together.		מרבק. הנכנסת לרבקה לפטם קופיל"א בלע"ז:
21And you shall crush the wicked, for they will be as ash under the soles of your feet on the day that I will prepare, says the Lord of Hosts.		כאוְעַסּוֹתֶ֣ם רְשָׁעִ֔ים כִּֽי־יִֽהְי֣וּ אֵ֔פֶר תַּ֖חַת כַּפּ֣וֹת רַגְלֵיכֶ֑ם בַּיּוֹם֙ אֲשֶׁר אֲנִ֣י עֹשֶׂ֔ה אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת:
And you shall crush. and you shall press. This is an expression of pressing, similar to (Ezek. 23:8) “they pressed their virgin breasts.”		ועסותם. וכבשתם לשון מיעוך ודומה לו ושם עשו דדי בתוליהון (יחזקאל כ״ג:ג׳):
22Keep in remembrance the teaching of Moses, My servant-the laws and ordinances which I commanded him in Horeb for all Israel.		כבזִכְר֕וּ תּוֹרַ֖ת מֹשֶׁ֣ה עַבְדִּ֑י אֲשֶׁר֩ צִוִּ֨יתִי אוֹת֚וֹ בְחֹרֵב֙ עַל־כָּל־יִשְׂרָאֵ֔ל חֻקִּ֖ים וּמִשְׁפָּטִֽים:
23Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord,		כגהִנֵּ֚ה אָֽנֹכִי֙ שֹׁלֵ֣חַ לָכֶ֔ם אֵ֖ת אֵֽלִיָּ֣ה הַנָּבִ֑יא לִפְנֵ֗י בּוֹא י֣וֹם יְהֹוָ֔ה הַגָּד֖וֹל וְהַנּוֹרָֽא:
24that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers-lest I come and smite the earth with utter destruction.		כדוְהֵשִׁ֚יב לֵֽב־אָבוֹת֙ עַל־בָּנִ֔ים וְלֵ֥ב בָּנִ֖ים עַל־אֲבוֹתָ֑ם פֶּן־אָב֕וֹא וְהִכֵּיתִ֥י אֶת־הָאָ֖רֶץ חֵֽרֶם:
that he may turn the heart of the fathers back. to the Holy One, blessed be He.		והשיב לב אבות. להקב"ה:
through the children. lit., on. He will say to the children affectionately and appeasingly, “Go and speak to your fathers to adopt the ways of the Omnipresent.” So we explain, “and the heart of the children through their fathers.” This I heard in the name of Rabbi Menahem, but our Sages expounded upon it in tractate Eduyoth (8:7), that he will come to make peace in the world.		על בנים. ע"י בנים יאמר לבנים דרך אהבה ורצון לכו ודברו אל אבותיכם לאחוז בדרכי המקום וכן ולב בנים על אבותם כך שמעתי משמו של ר' מנחם ור"ד במס' עדיות לשום שלום בעולם:

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.

Copyright © 2024 by Chabad House Publications. All rights reserved, including the right to reproduce this book or portions thereof, in any form, without permission, in writing, from Chabad House Publications.

Chabad House Publications is pleased to feature this text in the newly released “Daily Studies in Chitas — The Schottenstein Edition,” published by Chayenu and Kehot Publications Society.

The text on this page contains sacred literature. Please do not deface or discard.