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