| 16God spoke to Moses, saying, |
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טזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 17“Speak to Aaron, saying: ‘Any man among your descendants, throughout their generations, who has a bodily defect may not approach the Altar to offer up his God’s “food,” |
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יזדַּבֵּ֥ר אֶל־אַֽהֲרֹ֖ן לֵאמֹ֑ר אִ֣ישׁ מִזַּרְעֲךָ֞ לְדֹֽרֹתָ֗ם אֲשֶׁ֨ר יִֽהְיֶ֥ה בוֹ֙ מ֔וּם לֹ֣א יִקְרַ֔ב לְהַקְרִ֖יב לֶ֥חֶם אֱלֹהָֽיו: |
| לֶחֶם אֱלֹהָֽיו - (lit.) The bread of his God - means the food of his God. Any meal is termed לֶחֶם, as in: “made a great feast (לְחֶם רַב).” |
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לֶחֶם אֱלֹהָֽיו.
מַאֲכַל אֱלֹהָיו, כָּל סְעוּדָה קְרוּיָה לֶחֶם, כְּמוֹ "עֲבַד לְחֶם רַב" (דניאל ה'):
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| 18for it is not proper that any man who has a defect should approach the Altar. A blind man, a lame man, a man whose nose is sunken, a man with mismatched limbs, |
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יחכִּ֥י כָל־אִ֛ישׁ אֲשֶׁר־בּ֥וֹ מ֖וּם לֹ֣א יִקְרָ֑ב אִ֤ישׁ עִוֵּר֙ א֣וֹ פִסֵּ֔חַ א֥וֹ חָרֻ֖ם א֥וֹ שָׂרֽוּעַ: |
| כִּי כָל־אִישׁ אֲשֶׁר־בּוֹ מוּם לֹא יִקְרָב - (lit.) For any man who has a defect may not approach - i.e., it is not fitting that he approach, as in: “Present an offering with a defect to your governor; will he be pleased with you or receive you favorably?” |
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כִּי כָל־אִישׁ אֲשֶׁר־בּוֹ מוּם לֹא יִקְרָב.
אֵינוֹ דִין שֶׁיִּקְרַב, כְּמוֹ הַקְרִיבֵהוּ נָא לְפֶחָתֶךָ (מלאכי א'):
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| חָרֻם - means that his nose is sunken between his eyes, such that he can paint both his eyes with one stroke. |
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חָרֻם.
שֶׁחָטְמוֹ שָׁקוּעַ בֵּין שְׁתֵּי הָעֵינַיִם, שֶׁכּוֹחֵל שְׁתֵּי עֵינָיו כְּאַחַת (ספרא; בכורות מ"ג):
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| שָׂרֽוּעַ - means that one of a pair of his limbs is bigger than the other, e.g., one eye is large and the other is small, or one of his legs is longer than the other. |
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שָׂרֽוּעַ.
שֶׁאֶחָד מֵאֵבָרָיו גָּדוֹל מֵחֲבֵרוֹ — עֵינוֹ אַחַת גְּדוֹלָה וְעֵינוֹ אַחַת קְטַנָּה, אוֹ שׁוֹקוֹ אַחַת אֲרֻכָּה מֵחֲבֶרְתָּהּ (ספרא; בכורות מ'):
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| 19a man who has a broken leg or arm, |
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יטא֣וֹ אִ֔ישׁ אֲשֶׁר־יִֽהְיֶ֥ה ב֖וֹ שֶׁ֣בֶר רָ֑גֶל א֖וֹ שֶׁ֥בֶר יָֽד: |
| 20a man whose eyebrows are long, a man with a cataract, a man with a commingling of the colors in his eye, a man with dry boils, a man with oozing boils, or a man with crushed testicles— |
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כאֽוֹ־גִבֵּ֣ן אוֹ־דַ֔ק א֖וֹ תְּבַלֻּ֣ל בְּעֵינ֑וֹ א֤וֹ גָרָב֙ א֣וֹ יַלֶּ֔פֶת א֖וֹ מְר֥וֹחַ אָֽשֶׁךְ: |
| אֽוֹ־גִבֵּן - “sourcilos” in Old French, i.e., the hair of his eyebrows is long and lies upon his eyes. |
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אֽוֹ־גִבֵּן.
שׁורי"ציולש בְּלַעַז, שֶׁגְּבִינֵי עֵינָיו שְׂעָרָן אָרֹךְ וְשׁוֹכֵב:
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| אֽוֹ־דַק - means that he has a membrane in his eyes, called “teile” in Old French, as in: הַנּוֹטֶה כַדֹּק “who stretches out the sky like a curtain.” |
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אֽוֹ־דַק.
שֶׁיֵּשׁ לוֹ בְעֵינָיו דֹּק, שֶׁקּוֹרִים טיל"א, כְּמוֹ "הַנּוֹטֶה כַדֹּק" (ישעיהו מ'):
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| אֽוֹ־תְּבַלֻּל - means something that makes the eye appear mixed, such as a white line that extends from the white of the eye and intersects the iris, which is the circle surrounding the black of the eye, called “prunele” (“pupil”). This line intersects the circle and enters the black. Onkelos translates תְּבַלֻּל as חִלִּיז, related to חִלָּזוֹן (“snail”), for this line resembles a worm, and the sages of Israel, discussing blemishes of firstborn animals, gave this blemish a similar name, in the phrase חִלָּזוֹן נָחָשׁ עֵנָב. |
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אֽוֹ־תְּבַלֻּל.
דָּבָר הַמְבַלְבֵּל אֶת הָעַיִן, כְּגוֹן חוּט לָבָן הַנִּמְשָׁךְ מִן הַלֹּבֶן וּפוֹסֵק בַּסִּירָא, שֶׁהוּא עֹגֶל הַמַּקִּיף אֶת הַשָּׁחֹר שֶׁקּוֹרִים פרוני"לא, וְהַחוּט הַזֶּה פּוֹסֵק אֶת הָעֹגֶל וְנִכְנָס בַּשָּׁחֹר; וְתַרְגּוּם תְּבַלּוּל "חִלִּיז", לְשׁוֹן חִלָּזוֹן, שֶׁהוּא דוֹמֶה לְתוֹלַעַת אוֹתוֹ הַחוּט, וְכֵן כִּנּוּהוּ חַכְמֵי יִשְֹרָאֵל בְּמוּמֵי הַבְּכוֹר חִלָּזוֹן, נָחָשׁ, עֵינָב (בכורות ל"ח):
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| גָרָב אֽוֹ־יַלֶּפֶת - They are different kinds of boils. |
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גָרָב אֽוֹ־יַלֶּפֶת.
מִינֵי שְׁחִין הֵם:
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| גָרָב - גָרָב is חֶרֶס, a boil that is dry both inside and out. |
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גָרָב.
זוֹ הַחֶרֶס, שְׁחִין הַיָּבֵשׁ מִבִּפְנִים וּמִבַּחוּץ:
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| יַלֶּפֶת - יַלֶּפֶת is the inflammation brought upon the Egyptians, and why is it called יַלֶּפֶת? Because it continues to cling (מְלַפֶּפֶת) to the body until the day of death. It is moist on the outside and dry on the inside. However, elsewhere Scripture calls גָרָב a boil that is moist outside and dry inside, as it says: וּבַגָּרָב וּבֶחָרֶס “with oozing boils and with dry boils”; when Scripture states גָרָב adjacent to חֶרֶס, it refers to oozing boils as גָרָב, and when גָרָב is adjacent to יַלֶּפֶת, it refers to dry boils as גָרָב. So it is explained in Tractate Bechorot. |
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יַלֶּפֶת.
הִיא חֲזָזִית הַמִּצְרִית, וְלָמָּה נִקְרֵאת יַלֶּפֶת? שֶׁמְּלַפֶּפֶת וְהוֹלֶכֶת עַד יוֹם הַמִּיתָה, וְהוּא לַח מִבַּחוּץ וְיָבֵשׁ מִבִּפְנִים, וּבְמָקוֹם אַחֵר קוֹרֵא לַגָּרָב שְׁחִין הַלַּח מִבַּחוּץ וְיָבֵשׁ מִבִּפְנִים, שֶׁנֶּאֱמַר "וּבַגָּרָב וּבֶחָרֶס" (דברים כ"ח), כְּשֶׁסָּמַךְ גָּרָב אֵצֶל חֶרֶס, קוֹרֵא לַיַּלֶּפֶת גָּרָב, וּכְשֶׁהוּא סָמוּךְ אֵצֶל יַלֶּפֶת, קוֹרֵא לַחֶרֶס גָּרָב, כָּךְ מְפֹרָשׁ בִּבְכוֹרוֹת (דף מ"א):
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| מְרוֹחַ אָֽשֶׁךְ - Onkelos translates this as מְרִיס פַּחֲדִין, that his פַּחֲדִין are מְרֻסָּסִין, i.e., his testicles are crushed. The term פַּחֲדִין is used here in the same sense as in: גִּידֵי פַחֲדָיו יְשֹׂרָגוּ “the veins of his testicles are knit together.” |
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מְרוֹחַ אָֽשֶׁךְ.
לְפִי הַתַּרְגּוּם מְרַס פַּחֲדִין, שֶׁפְּחָדָיו מְרֻסָּסִין — שֶׁבֵּיצִים שֶׁלּוֹ כְתוּתִין, פְּחָדִין כְּמוֹ "גִּידֵי פַחֲדָו יְשֹׂרָגוּ" (איוב מ'):
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| 21any man among the descendants of Aaron the priest who has a defect must not approach the Altar to offer up God’s fire-offerings. As long as he has such a defect, he must not approach the Altar to offer up his God’s “food.” |
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כאכָּל־אִ֞ישׁ אֲשֶׁר־בּ֣וֹ מ֗וּם מִזֶּ֨רַע֙ אַֽהֲרֹ֣ן הַכֹּהֵ֔ן לֹ֣א יִגַּ֔שׁ לְהַקְרִ֖יב אֶת־אִשֵּׁ֣י יְהֹוָ֑ה מ֣וּם בּ֔וֹ אֵ֚ת לֶ֣חֶם אֱלֹהָ֔יו לֹ֥א יִגַּ֖שׁ לְהַקְרִֽיב: |
| כָּל־אִישׁ אֲשֶׁר־בּוֹ מוּם - Any man…who has a defect. This verse is added in order to include other bodily defects not listed here. |
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כָּל־אִישׁ אֲשֶׁר־בּוֹ מוּם.
לְרַבּוֹת שְׁאָר מוּמִין:
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| מוּם בּוֹ - He has a defect - means as long as he has the defect, he is unfit to serve, but if his defect disappeared, he is again fit to serve. |
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מוּם בּוֹ.
בְּעוֹד מוּמוֹ בּוֹ פָּסוּל, הָא אִם עָבַר מוּמוֹ כָּשֵׁר (ספרא):
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| לֶחֶם אֱלֹהָיו - (lit.) The bread of his God. Any type of food is called לֶחֶם. |
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לֶחֶם אֱלֹהָיו.
כָּל מַאֲכָל קָרוּי לֶחֶם:
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| 22He may eat his God’s “food”—both from the sacrifices of superior holiness and from the sacrifices of lesser holiness. |
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כבלֶ֣חֶם אֱלֹהָ֔יו מִקָּדְשֵׁ֖י הַקֳּדָשִׁ֑ים וּמִן־הַקֳּדָשִׁ֖ים יֹאכֵֽל: |
| מִקָּדְשֵׁי הַקֳּדָשִׁים - This refers to sacrifices of superior holiness. |
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מִקָּדְשֵׁי הַקֳּדָשִׁים.
אֵלּוּ קָדְשֵׁי הַקֳּדָשִׁים:
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| וּמִן־הַקֳּדָשִׁים יֹאכֵֽל - (lit.) And from the holy things he may eat. This refers to sacrifices of lesser holiness (קָדָשִׁים קַלִּים). Now, if it is stated that a priest with a defect may eat sacrifices of superior holiness, why is it necessary to state this regarding those of lesser holiness? The answer is: Were it not stated, I might say: A person with a defect may eat sacrifices of superior holiness, for we find a case when they were permitted even to a non-priest, for Moses ate of the meat of the installation ram, but he may not eat of the breast and hind midleg of a sacrifice of lesser holiness, for we do not find a case where a non-priest receives a share in them. Therefore, permission to eat is stated also regarding sacrifices of lesser holiness. So is it explained in Tractate Zevachim. |
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וּמִן־הַקֳּדָשִׁים יֹאכֵֽל.
אֵלּוּ קָדָשִׁים קַלִּים, וְאִם נֶאֶמְרוּ קָדְשֵׁי הַקֳּדָשִׁים לָמָּה נֶאֱמַר קָדָשִׁים קַלִּים? אִם לֹא נֶאֱמַר, הָיִיתִי אוֹמֵר בְּקָדְשֵׁי הַקֳּדָשִׁים יֹאכַל בַּעַל מוּם, שֶׁמָּצִינוּ שֶׁהֻתְּרוּ לְזָר, שֶׁאָכַל מֹשֶׁה בְּשַׂר הַמִּלּוּאִים, אֲבָל בְּחָזֶה וְשׁוֹק שֶׁל קָדָשִׁים קַלִּים לֹא יֹאכַל, שֶׁלֹּא מָצִינוּ זָר חוֹלֵק בָּהֶן, לְכָךְ נֶאֶמְרוּ קָדָשִׁים קַלִּים, כָּךְ מְפֹרָשׁ בִּזְבָחִים (דף ק"א):
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| 23He must not approach the Curtain of the Holy of Holies, besides not approaching the Outer Altar, for he has a defect. He must not desecrate My holy things, for I am God, who sanctifies them.’” |
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כגאַ֣ךְ אֶל־הַפָּרֹ֜כֶת לֹ֣א יָבֹ֗א וְאֶל־הַמִּזְבֵּ֛חַ לֹ֥א יִגַּ֖שׁ כִּי־מ֣וּם בּ֑וֹ וְלֹ֤א יְחַלֵּל֙ אֶת־מִקְדָּשַׁ֔י כִּ֛י אֲנִ֥י יְהֹוָ֖ה מְקַדְּשָֽׁם: |
| אַךְ אֶל־הַפָּרֹכֶת - He must not approach the Curtain - to dash blood of a sin-offering seven times toward the Curtain. |
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אַךְ אֶל־הַפָּרֹכֶת.
לְהַזּוֹת שֶׁבַע הַזָּאוֹת שֶׁעַל הַפָּרֹכֶת.
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| וְאֶל־הַמִּזְבֵּחַ - The Altar - i.e., the Outer Altar. Both the Curtain and the Altar needed to be written in this verse, and the reason is explained in Torat Kohanim. |
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וְאֶל־הַמִּזְבֵּחַ.
הַחִיצוֹן; וּשְׁנֵיהֶם הֻצְרְכוּ לִכָּתֵב, וּמְפֹרָשׁ בְּתּוֹרַת כֹּהֲנִים:
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| וְלֹא יְחַלֵּל אֶת־מִקְדָּשַׁי - He must not desecrate My holy things - for if he would serve, his service would become desecrated and thus invalid. |
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וְלֹא יְחַלֵּל אֶת־מִקְדָּשַׁי.
שֶׁאִם עָבַד עֲבוֹדָתוֹ מְחֻלֶּלֶת לִפָּסֵל (ספרא):
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| 24Moses told all this to Aaron, his sons, and all the Israelites. |
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כדוַיְדַבֵּ֣ר משֶׁ֔ה אֶל־אַֽהֲרֹ֖ן וְאֶל־בָּנָ֑יו וְאֶל־כָּל־בְּנֵ֖י יִשְׂרָאֵֽל: |
| וַיְדַבֵּר משֶׁה - Moses told - this aforementioned commandment. |
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וַיְדַבֵּר משֶׁה.
הַמִּצְוָה הַזֹּאת.
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| אֶל־אַֽהֲרֹן וְאֶל־בָּנָיו וְאֶל־כָּל־בְּנֵי יִשְׂרָאֵֽל - To Aaron, his sons, and all the Israelites - i.e., instructing the court to take care that the priests obey these rules. |
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אֶל־אַֽהֲרֹן וְאֶל־בָּנָיו וְאֶל־כָּל־בְּנֵי יִשְׂרָאֵֽל.
לְהַזְהִיר בֵּית דִּין עַל הַכֹּהֲנִים (עי' ספרא):
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| 1God spoke to Moses, saying: |
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אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2“Tell Aaron and his sons that they must abstain from eating of the holy sacrifices of the Israelites that they sanctify to Me, so as not to desecrate My Holy Name; I am God. |
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בדַּבֵּ֨ר אֶל־אַֽהֲרֹ֜ן וְאֶל־בָּנָ֗יו וְיִנָּֽזְרוּ֙ מִקָּדְשֵׁ֣י בְנֵֽי־יִשְׂרָאֵ֔ל וְלֹ֥א יְחַלְּל֖וּ אֶת־שֵׁ֣ם קָדְשִׁ֑י אֲשֶׁ֨ר הֵ֧ם מַקְדִּשִׁ֛ים לִ֖י אֲנִ֥י יְהֹוָֽה: |
| וְיִנָּֽזְרוּ - That they must abstain. The root נזר invariably denotes “separation,” and similarly, it says: וַיִּנָּזְרוּ מֵאַחֲרַי “and they distance themselves from following me,” and נָזֹרוּ אָחוֹר “they drew back.” Thus, here it means: They must separate themselves from consecrated food during their period of ritual defilement. The verse is to be read: וְיִנָּזְרוּ מִקָּדְשֵׁי בְנֵי יִשְׂרָאֵל “They must abstain from the holy sacrifices of the Israelites,” אֲשֶׁר הֵם מַקְדִּשִׁים לִי “that they sanctify to Me,” וְלֹא יְחַלְּלוּ אֶת שֵׁם קָדְשִׁי “so as not to desecrate My Holy Name” – change the order of the verse in order to explain it. |
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וְיִנָּֽזְרוּ.
אֵין נְזִירָה אֶלָּא פְרִישָׁה, וְכֵן הוּא אוֹמֵר "וַיִּנָּזֵר מֵאַחֲרַי" (יחזקאל י"ד), "נָזֹרוּ אָחוֹר" (ישעיהו א') — יִפְרְשׁוּ מִן הַקֳּדָשִׁים בִּימֵי טֻמְאָתָן (ספרא): וְיִנָּֽזְרוּ מִקָּדְשֵׁי בְנֵֽי־יִשְׂרָאֵל אֲשֶׁר הֵם מַקְדִּשִׁים לִי וְלֹא יְחַלְּלוּ אֶת־שֵׁם קָדְשִׁי, סָרֵס הַמִּקְרָא וְדָרְשֵׁהוּ:
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| אֲשֶׁר הֵם מַקְדִּשִׁים לִי - That they sanctify to Me. This is added in order to include sacrifices that the priests themselves consecrate, in addition to those consecrated by the Israelites. |
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אֲשֶׁר הֵם מַקְדִּשִׁים לִי.
לְרַבּוֹת קָדְשֵׁי כֹהֲנִים עַצְמָן:
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| 3Say to them: ‘Throughout your generations, any man among any of your descendants who, while in a state of ritual defilement, approaches—i.e., eats of—the holy sacrifices that the Israelites consecrate to God, that person will be cut off from before Me; I am God. |
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גאֱמֹ֣ר אֲלֵהֶ֗ם לְדֹרֹ֨תֵיכֶ֜ם כָּל־אִ֣ישׁ | אֲשֶׁר־יִקְרַ֣ב מִכָּל־זַרְעֲכֶ֗ם אֶל־הַקֳּדָשִׁים֙ אֲשֶׁ֨ר יַקְדִּ֤ישׁוּ בְנֵֽי־יִשְׂרָאֵל֙ לַֽיהֹוָ֔ה וְטֻמְאָת֖וֹ עָלָ֑יו וְנִכְרְתָ֞ה הַנֶּ֧פֶשׁ הַהִ֛וא מִלְּפָנַ֖י אֲנִ֥י יְהֹוָֽה: |
| כָּל־אִישׁ אֲשֶׁר־יִקְרַב - Any man…who…approaches. Although the term “approaching” usually implies touching, in this case it refers only to eating. Similarly, we find that the prohibition of eating holy things in a state of defilement is expressed by the term נְגִיעָה (lit., “touching”): בְּכָל קֹדֶשׁ לֹא תִגָּע “she may not touch any consecrated food,” which is a prohibition against eating. Our rabbis learned this by a verbal analogy (גְזֵרָה שָׁוָה). However, it is impossible to say that one incurs excision for only touching, for the penalty of excision for eating sacrifices in a state of ritual defilement is already stated in parashat et Aharon Tzav – two cases of excision next to each other, and if one would incur excision for touching, it would not be necessary to state that he is liable for eating. And so it is explained in Torat Kohanim: Is there a case where one who touches holy items in a state of ritual defilement is liable?! If so, why does Scripture state the term יִקְרַב “approaches”? To teach us that he is liable only once the sacrifice from which he eats becomes fit to be offered (לִקָּרֵב), i.e., he is liable for eating it when ritually defiled only once the portions permitting it for consumption to undefiled priests have been offered up. Should you ask: Why is the penalty of excision mentioned three times regarding ritually defiled priests eating of the sacrifices? The answer is that they have already been expounded in Tractate Shevuot – one as an general statement, and another limiting it to a specific case…. |
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כָּל־אִישׁ אֲשֶׁר־יִקְרַב.
אֵין קְרִיבָה זוֹ אֶלָּא אֲכִילָה, וְכֵן מָצִינוּ שֶׁנֶּאֶמְרָה אַזְהָרַת אֲכִילַת קָדָשִׁים בְּטֻמְאָה בִּלְשׁוֹן נְגִיעָה, "בְּכָל קֹדֶשׁ לֹא תִגָּע" (ויקרא י"ב), אַזְהָרָה לָאוֹכֵל, וּלְמָדוּהָ רַבּוֹתֵינוּ מִגְּזֵרָה שָׁוָה; וְאִאֶ"ל שֶׁחַיָּב עַל הַנְּגִיעָה, שֶׁהֲרֵי נֶאֱמַר כָּרֵת עַל הָאֲכִילָה בְּצַו אֶת אַהֲרֹן (ויקרא ז'), שְׁתֵּי כָּרֵתוֹת זוֹ אֵצֶל זוֹ, וְאִם עַל הַנְּגִיעָה חַיָּב, לֹא הֻצְרַךְ לְחַיְּבוֹ עַל הָאֲכִילָה וְכֵן נִדְרַשׁ בְּתּוֹרַת כֹּהֲנִים: וְכִי יֵשׁ נוֹגֵעַ חַיָּב? אִם כֵּן מַה תַּלְמוּד לוֹמָר יִקְרַב? מִשֶּׁיִּכְשַׁר לִקָּרֵב, שֶׁאֵין חַיָּבִים עָלָיו מִשּׁוּם טֻמְאָה אֶלָּא אִם כֵּן קָרְבוּ מַתִּירָיו (ספרא; זבחים מ"ה): וְאִם תֹּאמַר שָׁלוֹשׁ כָּרֵתוֹת בְּטֻמְאַת כֹּהֲנִים לָמָּה, כְּבָר נִדְרְשׁוּ בְּמַסֶּכֶת שְׁבוּעוֹת (דף ז'), אַחַת לִכְלָל וְאַחַת לִפְרָט וְכוּ':
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| וְטֻמְאָתוֹ עָלָיו - (lit.) And his defilement is upon him - i.e., the man has ritual defilement “upon” him. I might have thought that Scripture is speaking about the flesh, meaning: “the flesh has ritual defilement upon it,” and Scripture thus speaks of an undefiled person who partook of ritually defiled sacrificial flesh. However, you must derive from the implication of the words that Scripture refers to one whose ritual defilement can depart from him, i.e., a man, who can be rid of ritual defilement by immersing in a mikveh. |
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וְטֻמְאָתוֹ עָלָיו.
וְטֻמְאַת הָאָדָם עָלָיו, יָכוֹל בַּבָּשָׂר הַכָּתוּב מְדַבֵּר — וְטֻמְאָתוֹ שֶׁל בָּשָׂר עָלָיו — וּבְטָהוֹר שֶׁאָכַל אֶת הַטָּמֵא הַכָּתוּב מְדַבֵּר, עַל כָּרְחֲךָ מִמַּשְׁמָעוֹ אַתָּה לָמֵד — בְּמִי שֶׁטֻּמְאָתוֹ פּוֹרַחַת מִמֶּנּוּ הַכָּתוּב מְדַבֵּר, וְזֶהוּ הָאָדָם שֶׁיֵּשׁ לוֹ טָהֳרָה בִּטְבִילָה (ספרא):
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| וְנִכְרְתָה - Will be cut off… I might think this means from one side to another, i.e., he will be cut off from his place and made to settle in another place. Scripture therefore states: “I am God” – I am everywhere. |
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וְנִכְרְתָה.
יָכוֹל מִצַּד זֶה לְצַד זֶה — יִכָּרֵת מִמְּקוֹמוֹ וְיִתְיַשֵּׁב בְּמָקוֹם אַחֵר — תַּלְמוּד לוֹמָר אני ה', בְּכָל מָקוֹם אֲנִי (שם):
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| 4Any man among Aaron’s descendants who is afflicted with tzara’at or has had a non-seminal discharge must not eat of the holy food—terumah—until he purifies himself of ritual defilement. The same is true for one who touches anyone who has become ritually defiled by contact with a dead person; a man who has had a seminal discharge; |
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דאִ֣ישׁ אִ֞ישׁ מִזֶּ֣רַע אַֽהֲרֹ֗ן וְה֤וּא צָר֨וּעַ֙ א֣וֹ זָ֔ב בַּקֳּדָשִׁים֙ לֹ֣א יֹאכַ֔ל עַ֖ד אֲשֶׁ֣ר יִטְהָ֑ר וְהַנֹּגֵ֨עַ֙ בְּכָל־טְמֵא־נֶ֔פֶשׁ א֣וֹ אִ֔ישׁ אֲשֶׁר־תֵּצֵ֥א מִמֶּ֖נּוּ שִׁכְבַת־זָֽרַע: |
| מִזֶּרַע אַֽהֲרֹן - Among Aaron’s descendants. From here, I know only that this law applies to his descendants. From where do I know that it applies to Aaron himself? Scripture states: וְהוּא צָרוּעַ (lit.) “and he is afflicted with tzara’at.” For I might have thought that since he may offer sacrifices when he is an onen, he may also offer sacrifices when afflicted by tzara’at or an abnormal discharge. Scripture therefore states: וְהוּא “and he.” |
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מִזֶּרַע אַֽהֲרֹן.
אין לי אלא זרעו, גופו מנין, תלמוד לומר והוא צרוע, שיכול הואיל ומקריב אונן יקריב צרוע וזב, תלמוד לומר והוא:
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| עַד אֲשֶׁר יִטְהָר - Until he purifies himself - this refers to nightfall. Or perhaps it means merely ritual immersion? Since it says here וְטָהֵר and it says וְטָהֵר further on: וּבָא הַשֶּׁמֶשׁ וְטָהֵר “When the sun sets, he will be rid of ritual defilement” – just as there it refers to nightfall, so here too, it refers to nightfall. |
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עַד אֲשֶׁר יִטְהָר.
ביאת השמש, או אינו אלא טבילה, נאמר כאן וטהר, ונאמר למטה וטהר (פסוק ז) ובא השמש וטהר, מה להלן ביאת שמש, אף כאן ביאת שמש:
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| בְּכָל־טְמֵא־נֶפֶשׁ - (lit.) Anyone who is defiled by a person - i.e., one who became ritually defiled through contact with a corpse. |
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בְּכָל־טְמֵא־נֶפֶשׁ.
בְּמִי שֶׁנִּטְמָא בְמֵת:
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| 5a man who touches the carcass of any crawling creature through which he can be ritually defiled; who touches the corpse of a person through which he can be ritually defiled; or who touches any other person through whom he can become ritually defiled. |
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האוֹ־אִישׁ֙ אֲשֶׁ֣ר יִגַּ֔ע בְּכָל־שֶׁ֖רֶץ אֲשֶׁ֣ר יִטְמָא־ל֑וֹ א֤וֹ בְאָדָם֙ אֲשֶׁ֣ר יִטְמָא־ל֔וֹ לְכֹ֖ל טֻמְאָתֽוֹ: |
| בְּכָל־שֶׁרֶץ אֲשֶׁר יִטְמָא־לוֹ - Any crawling creature through which he can be defiled - i.e., of the volume that is capable of transmitting ritual defilement, which is the size of a lentil. |
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בְּכָל־שֶׁרֶץ אֲשֶׁר יִטְמָא־לוֹ.
בְּשִׁעוּר הָרָאוּי לְטַמֵּא — בְּכָעֲדָשָׁה (חגיגה י"א):
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| אוֹ־בְאָדָם - (lit.) Or a person - i.e., a corpse. |
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אוֹ־בְאָדָם.
בְּמֵת:
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| אֲשֶׁר יִטְמָא־לוֹ - Through which he can be defiled - i.e., of the volume that can transmit ritual defilement, which is the size of an olive. |
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אֲשֶׁר יִטְמָא־לוֹ.
בְּשִׁעוּרוֹ לְטַמֵּא וְזֶהוּ כַּזַּיִת (אהלות פ"ב):
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| לְכֹל טֻמְאָתֽוֹ - (lit.) Any defilement. This is added in order to include one who touches a man or woman with an abnormal discharge, a menstruant, or a woman who has given birth. |
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לְכֹל טֻמְאָתֽוֹ.
לְרַבּוֹת נוֹגֵעַ בְּזָב וְזָבָה נִדָּה וְיוֹלֶדֶת:
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| 6A person who touches any of these will remain ritually defiled until nightfall. He must not eat from the holy food—terumah—unless he has immersed his flesh in the water of a mikveh, |
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ונֶ֚פֶשׁ אֲשֶׁ֣ר תִּגַּע־בּ֔וֹ וְטָֽמְאָ֖ה עַד־הָעָ֑רֶב וְלֹ֤א יֹאכַל֙ מִן־הַקֳּדָשִׁ֔ים כִּ֛י אִם־רָחַ֥ץ בְּשָׂר֖וֹ בַּמָּֽיִם: |
| נֶפֶשׁ אֲשֶׁר תִּגַּע־בּוֹ - A person who touches (lit.) it - i.e., one of these ritually defiled entities. |
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נֶפֶשׁ אֲשֶׁר תִּגַּע־בּוֹ.
בְּאֶחָד מִן הַטְּמֵאִים הַלָלוּ:
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| 7and when the sun sets, he will be rid of defilement; after this he may eat holy food—terumah—for it is his staple food. |
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זוּבָ֥א הַשֶּׁ֖מֶשׁ וְטָהֵ֑ר וְאַחַר֙ יֹאכַ֣ל מִן־הַקֳּדָשִׁ֔ים כִּ֥י לַחְמ֖וֹ הֽוּא: |
| וְאַחַר יֹאכַל מִן־הַקֳּדָשִׁים - After this he may eat (lit.) of the holy [foods]. This is expounded in Yevamot as referring to terumah, which may be eaten after nightfall. |
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וְאַחַר יֹאכַל מִן־הַקֳּדָשִׁים.
נִדְרֶשֶׁת בִּיבָמוֹת (דף ע"ד), בִּתְרוּמָה שֶׁמֻּתָּר לְאָכְלָהּ בְּהַעֲרֵב הַשֶּׁמֶשׁ:
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| מִן־הַקֳּדָשִׁים - (lit.) Of the holy [foods] - but not all holy foods, i.e., sacrifices. |
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מִן־הַקֳּדָשִׁים.
וְלֹא כָל הַקֳּדָשִׁים:
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| 8He must not eat from the carcass of a fowl that can become forbidden on account of being found to be suffering from a fatal defect, thereby becoming ritually defiled by it; I am God. |
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חנְבֵלָ֧ה וּטְרֵפָ֛ה לֹ֥א יֹאכַ֖ל לְטָמְאָה־בָ֑הּ אֲנִ֖י יְהֹוָֽה: |
| נְבֵלָה וּטְרֵפָה לֹא יֹאכַל לְטָמְאָה־בָהּ - (lit.) He must not eat a carcass or a fatally mauled [fowl], becoming defiled by it. Scripture cautions here against ritual defilement, teaching us that if he ate the carcass of a fowl of a permitted species, which does not impart ritual defilement by touching or carrying, but only imparts ritual defilement by eating it and swallowing it in the throat, he is forbidden to eat holy food. It was nevertheless necessary to say “suffering from a fatal defect,” to teach us that only a species of fowl for which the law of a fatal defect applies can impart ritual defilement in this way. This excludes the carcass of a fowl forbidden for consumption, for which the law of a fatal defect does not apply. |
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נְבֵלָה וּטְרֵפָה לֹא יֹאכַל לְטָמְאָה־בָהּ.
לְעִנְיַן הַטֻּמְאָה הִזְהִיר כָּאן, שֶׁאִם אָכַל נִבְלַת עוֹף טָהוֹר שֶׁאֵין לָהּ טֻמְאַת מַגָּע וּמַשָּׂא אֶלָּא טֻמְאַת אֲכִילָה בְּבֵית הַבְּלִיעָה, אָסוּר לֶאֱכֹל בַּקֳּדָשִׁים; וְצָרִיךְ לוֹמַר "וּטְרֵפָה" — מִי שֶׁיֵּשׁ בְּמִינוֹ טְרֵפָה, יָצָא נִבְלַת עוֹף טָמֵא שֶׁאֵין בְּמִינוֹ טְרֵפָה:
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| 9They must safeguard My charge in order that they not bear responsibility for a sin punishable by death on account of having desecrated it. I am God, who sanctifies them. |
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טוְשָֽׁמְר֣וּ אֶת־מִשְׁמַרְתִּ֗י וְלֹֽא־יִשְׂא֤וּ עָלָיו֙ חֵ֔טְא וּמֵ֥תוּ ב֖וֹ כִּ֣י יְחַלְּלֻ֑הוּ אֲנִ֥י יְהֹוָ֖ה מְקַדְּשָֽׁם: |
| וְשָֽׁמְרוּ אֶת־מִשְׁמַרְתִּי - They must safeguard My charge - not to eat terumah in a state of bodily ritual defilement. |
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וְשָֽׁמְרוּ אֶת־מִשְׁמַרְתִּי.
מִלֶּאֱכֹל תְּרוּמָה בְּטֻמְאַת הַגּוּף (סנהדרין פ"ג):
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| וּמֵתוּ בוֹ - (lit.) And thereby die. We have learned that this refers to death administered by the heavenly court. |
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וּמֵתוּ בוֹ.
לִמְּדָנוּ שֶׁהִיא מִיתָה בִידֵי שָׁמָיִם (שם):
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| 10No non-priest may eat holy food, i.e., terumah. A priest’s resident or hired servant may not eat holy food, i.e., terumah. |
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יוְכָל־זָ֖ר לֹא־יֹ֣אכַל קֹ֑דֶשׁ תּוֹשַׁ֥ב כֹּהֵ֛ן וְשָׂכִ֖יר לֹא־יֹ֥אכַל קֹֽדֶשׁ: |
| לֹא־יֹאכַל קֹדֶשׁ - (lit.) May not eat holy [food]. The verse is speaking about terumah, for the entire passage speaks of it. |
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לֹא־יֹאכַל קֹדֶשׁ.
בִּתְרוּמָה הַכָּתוּב מְדַבֵּר, שֶׁכָּל הָעִנְיָן דִּבֵּר בָּהּ:
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| תּוֹשַׁב כֹּהֵן וְשָׂכִיר - means: a resident bondman of a priest or his hired bondman. Therefore, the word תּוֹשַׁב is vocalized with a patach, since it is in the construct form. Who is referred to here as “a resident bondman”? The Hebrew bondman whose ear was pierced, who is indentured to the priest until the Jubilee year. Who is referred to here as “a hired bondman”? The Hebrew bondman who is indentured for a term of years, who leaves his master’s household after six years. Scripture comes here to teach you that his person is not considered acquired by his master to the extent that he may partake of the master’s terumah. |
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תּוֹשַׁב כֹּהֵן וְשָׂכִיר.
תּוֹשָׁבוֹ שֶׁל כֹּהֵן וּשְׂכִירוֹ, לְפִיכָךְ "תּוֹשַׁב" זֶה נָקוּד פַּתָּח, לְפִי שֶׁהוּא דָּבוּק; וְאֵיזֶהוּ תּוֹשָׁב? זֶה נִרְצָע שֶׁהוּא קָנוּי לוֹ עַד הַיּוֹבֵל, וְאֵיזֶהוּ שָֹכִיר? זֶה קָנוּי קִנְיַן שָׁנִים שֶׁיּוֹצֵא בְשֵׁשׁ, בָּא הַכָּתוּב וְלִמֶּדְךָ כָּאן שֶׁאֵין גּוּפוֹ קָנוּי לַאֲדוֹנָיו לֶאֱכֹל בִּתְרוּמָתוֹ (ספרא; יבמות ע'):
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| 11If a priest acquires a non-Jewish person as a monetary acquisition, this bondman may eat the priest’s terumah. As to those born in his house, they may eat of his holy food, i.e., his terumah. |
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יאוְכֹהֵ֗ן כִּֽי־יִקְנֶ֥ה נֶ֨פֶשׁ֙ קִנְיַ֣ן כַּסְפּ֔וֹ ה֖וּא יֹ֣אכַל בּ֑וֹ וִילִ֣יד בֵּית֔וֹ הֵ֖ם יֹֽאכְל֥וּ בְלַחְמֽוֹ: |
| וְכֹהֵן כִּֽי־יִקְנֶה נֶפֶשׁ - If a priest acquires a person - i.e., a Canaanite bondman, whose very body is acquired by his master. |
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וְכֹהֵן כִּֽי־יִקְנֶה נֶפֶשׁ.
עֶבֶד כְּנַעֲנִי שֶׁקָּנוּי לְגוּפוֹ:
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| וִילִיד בֵּיתוֹ - As to those born in his house. These are a bondwoman’s children. And from this verse, we can also derive the rule that the wife of a priest may eat terumah, for she is also his monetary acquisition. This is also derived from another verse: “any ritually undefiled member of your household…,” as stated in Sifrei. |
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וִילִיד בֵּיתוֹ.
אֵלּוּ בְנֵי הַשְּׁפָחוֹת; וְאֵשֶׁת כֹּהֵן אוֹכֶלֶת בִּתְרוּמָה מִן הַמִּקְרָא הַזֶּה, שֶׁאַף הִיא קִנְיַן כַּסְפּוֹ, וְעוֹד לָמֵד מִמִּקְרָא אַחֵר (במדבר י"ח), כָּל טָהוֹר בְּבֵיתְךָ וְגוֹ' בְּסִפְרֵי:
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| 12If a priest’s daughter marries a layman, she may no longer eat holy terumah. |
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יבוּבַ֨ת־כֹּהֵ֔ן כִּ֥י תִֽהְיֶ֖ה לְאִ֣ישׁ זָ֑ר הִ֕וא בִּתְרוּמַ֥ת הַקֳּדָשִׁ֖ים לֹ֥א תֹאכֵֽל: |
| לְאִישׁ זָר - A layman - i.e., to a Levite or an Israelite. |
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לְאִישׁ זָר.
לְלֵוִי וְיִשְׂרָאֵל (ספרא):
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| 13But if the priest’s daughter becomes widowed or divorced, and she has no descendants, she may return to her father’s household as in her youth and eat of her father’s terumah-food. No non-priest may eat of it. |
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יגוּבַת־כֹּהֵן֩ כִּ֨י תִֽהְיֶ֜ה אַלְמָנָ֣ה וּגְרוּשָׁ֗ה וְזֶ֘רַע֘ אֵ֣ין לָהּ֒ וְשָׁבָ֞ה אֶל־בֵּ֤ית אָבִ֨יהָ֙ כִּנְעוּרֶ֔יהָ מִלֶּ֥חֶם אָבִ֖יהָ תֹּאכֵ֑ל וְכָל־זָ֖ר לֹא־יֹ֥אכַל בּֽוֹ: |
| אַלְמָנָה וּגְרוּשָׁה - Widowed or divorced - from her lay husband. |
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אַלְמָנָה וּגְרוּשָׁה.
מִן הָאִישׁ הַזָּר:
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| וְזֶרַע אֵין לָהּ - And she has no descendants - through him. |
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וְזֶרַע אֵין לָהּ.
מִמֶּנּוּ:
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| וְשָׁבָה - She may return - but if she does have a descendant through him, she is forbidden to eat terumah as long as that descendant is alive. |
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וְשָׁבָה.
הָא אִם יֵשׁ לָהּ זֶרַע מִמֶּנּוּ, אֲסוּרָה בִתְרוּמָה כָּל זְמַן שֶׁהַזֶּרַע קַיָּם (יבמות ע"ז):
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| וְכָל־זָר לֹא־יֹאכַל בּֽוֹ - No non-priest may eat of it. This statement is added merely to exclude an onen, implying that he is permitted to eat terumah – i.e., only non-priestly status I have told you renders one unfit to eat terumah, but not being an onen. |
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וְכָל־זָר לֹא־יֹאכַל בּֽוֹ.
לֹא בָא אֶלָּא לְהוֹצִיא אֶת הָאוֹנֵן — שֶׁמֻּתָּר בִּתְרוּמָה, זָרוּת אָמַרְתִּי לְךָ וְלֹא אֲנִינוּת (שם שם ס"ח):
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| 14If a lay person unintentionally eats holy food, i.e., terumah, he must add a fifth to it and give the priest the holy food, i.e., his terumah. |
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ידוְאִ֕ישׁ כִּֽי־יֹאכַ֥ל קֹ֖דֶשׁ בִּשְׁגָגָ֑ה וְיָסַ֤ף חֲמִֽשִׁיתוֹ֙ עָלָ֔יו וְנָתַ֥ן לַכֹּהֵ֖ן אֶת־הַקֹּֽדֶשׁ: |
| כִּֽי־יֹאכַל קֹדֶשׁ - If [a lay person] eats holy [food] - i.e., terumah. |
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כִּֽי־יֹאכַל קֹדֶשׁ.
תְּרוּמָה:
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| וְנָתַן לַכֹּהֵן אֶת־הַקֹּֽדֶשׁ - And give the priest the holy [food] - i.e., an entity that is fit to be holy. This means that he cannot pay the priest money, but only non-sanctified produce, which then becomes subject to the restrictions of terumah. |
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וְנָתַן לַכֹּהֵן אֶת־הַקֹּֽדֶשׁ.
דָּבָר הָרָאוּי לִהְיוֹת קֹדֶשׁ, שֶׁאֵינוֹ פוֹרֵעַ לוֹ מָעוֹת, אֶלָּא פֵּרוֹת שֶׁל חֻלִּין וְהֵן נַעֲשִֹין תְּרוּמָה (פסחים ל"ב):
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| 15They must not desecrate the holy terumah, which the Israelites have set aside for God, |
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טווְלֹ֣א יְחַלְּל֔וּ אֶת־קָדְשֵׁ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל אֵ֥ת אֲשֶׁר־יָרִ֖ימוּ לַֽיהֹוָֽה: |
| וְלֹא יְחַלְּלוּ וגו' - They must not desecrate…. by giving them to eat to non-priests. |
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וְלֹא יְחַלְּלוּ וגו'.
לְהַאֲכִילָם לְזָרִים:
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| 16thereby causing themselves to bear iniquity and guilt when the laity eat their holy terumah, for I am God, who sanctifies them.’” |
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טזוְהִשִּׂ֤יאוּ אוֹתָם֙ עֲוֹ֣ן אַשְׁמָ֔ה בְּאָכְלָ֖ם אֶת־קָדְשֵׁיהֶ֑ם כִּ֛י אֲנִ֥י יְהֹוָ֖ה מְקַדְּשָֽׁם: |
| וְהִשִּׂיאוּ אוֹתָם - Thereby causing themselves to bear - i.e., they will load iniquity onto themselves – “when they – the non-priests – eat their holy food” that was separated for the sake of terumah and thus became holy and prohibited to them. Onkelos, who translated it as בְּמֵיכַלְהוֹן בְּסוֹאֲבָא “when they eat it in a state of ritual defilement,” translated it so unnecessarily. |
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וְהִשִּׂיאוּ אוֹתָם.
אֶת עַצְמָם יִטְעֲנוּ עָוֹן באכלם את קדשיהם שֶׁהֻבְדְּלוּ לְשֵׁם תְּרוּמָה, וְקָדְשׁוּ וְנֶאֶסְרוּ עֲלֵיהֶן; וְאֻנְקְלוֹס שֶׁתִּרְגֵּם "בְּמֵיכָלְהוֹן בְּסוֹאֲבָא", שֶׁלֹּא לְצֹרֶךְ תִּרְגְּמוֹ כֵן:
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| וְהִשִּׂיאוּ אוֹתָם - Thereby causing themselves to bear. This is one of three instances of אֶת stated in the Torah that Rabbi Yishmael expounded as speaking of the person himself. Similarly, he explains בְּיוֹם מְלֹאת יְמֵי נִזְרוֹ יָבִיא אֹתוֹ “on the day his period of Naziritehood is completed, he must bring (lit.) him” as meaning he must bring himself; and similarly וַיִּקְבֹּר אֹתוֹ בַגַּי “He buried (lit.) him (Moses) in the valley” as meaning he (Moses) buried himself. So it is expounded in Sifrei. |
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וְהִשִּׂיאוּ אוֹתָם.
זֶה אֶחָד מִשְּׁלוֹשָׁה אֶתִים שֶׁהָיָה רַבִּי יִשְׁמָעֵאל דּוֹרֵשׁ בַּתּוֹרָה שֶׁמְּדַבְּרִים בָּאָדָם עַצְמוֹ, וְכֵן "בְּיוֹם מְלֹאת יְמֵי נִזְרוֹ יָבִיא אֹתוֹ" (במדבר ו') — הוּא יָבִיא אֶת עַצְמוֹ, וְכֵן "וַיִּקְבֹּר אֹתוֹ בַגַּי" (דברים ל"ד) — הוּא קָבַר אֶת עַצְמוֹ, כָּךְ נִדְרָשׁ בְּסִפְרֵי:
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