| 1The Lord spoke to Moses, saying: |
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אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2Speak to Aaron and to his sons, that they shall separate themselves from the holy [sacrifices] of the children of Israel, which they sanctify to Me, so as not to desecrate My Holy Name. I am the Lord. |
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בדַּבֵּ֨ר אֶל־אַֽהֲרֹ֜ן וְאֶל־בָּנָ֗יו וְיִנָּֽזְרוּ֙ מִקָּדְשֵׁ֣י בְנֵֽי־יִשְׂרָאֵ֔ל וְלֹ֥א יְחַלְּל֖וּ אֶת־שֵׁ֣ם קָדְשִׁ֑י אֲשֶׁ֨ר הֵ֧ם מַקְדִּשִׁ֛ים לִ֖י אֲנִ֥י יְהֹוָֽה: |
| they shall separate themselves. The term נְזִירָה means only separation [from something]. Likewise, Scripture says, “and draws away (וְיִנָּזֵר) from following Me” (Ezek. 14:7), and, “they drew backwards (נָזֹרוּ)” (Isa. 1:4). [Thus, here, the meaning is that] when kohanim are in a state of uncleanness, they shall separate themselves (וְיִנָּזְרוּ) from the holy things. — [Torath Kohanim 22:62] Another explanation: [The commentators are at a loss to explain this expression, because the following comment easily agrees with the preceding one. See below.] “shall separate themselves from the holy [sacrifices] of the children of Israel which they sanctify to Me, so as not to desecrate My Holy Name.” [Now, the verse, in the order it is written, reads: “Aaron and his sons…shall separate themselves from the holy (sacrifices) of the children of Israel, so as not to desecrate My Holy Name-which they sanctify to Me.”] Transpose the verse and explain it [as follows]: shall separate themselves from the holy [sacrifices] of the children of Israel which they sanctify to Me, so as not to desecrate My Holy Name." [Another explanation] (see Sifthei Chachamim): |
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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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| which they sanctify to Me. [This comes] to include offerings that the kohanim themselves sanctified [to the Holy Temple, offerings from which kohanim in the state of uncleanness shall also separate themselves]. [According to this explanation, no transposition is necessary, and the verse is to be explained as follows: When the kohanim are unclean, they must separate themselves from the holy things of the children of Israel, i.e., those consecrated by the children of Israel, and also from those consecrated by the kohanim themselves. Accordingly, the words, “another explanation,” appear at this point, not as they appear in the Mikraoth Gedoloth. According to Mizrachi and others, and according to all manuscripts and incunabula editions, these words do not appear at all. - [Torath Kohanim 22:64] |
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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 offspring who, while his defilement is still upon him, comes near to the holy sacrifices that the children of Israel consecrate to the Lord that soul shall be cut off from before me. I am the Lord. |
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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: |
| Any man…who…comes near [to the holy sacrifices]. The phrase “comes near” really means “eating.” And so we find that a warning against eating holy sacrifices while in a state of uncleanness, is expressed as “touching,” [as is written], “she shall not touch anything holy” (Lev. 12:4) [which is] a warning against eating [anything holy, while in a state of uncleanness]. And our Rabbis have learnt [that these terms mean “eating” in this context] by way of a hekesh [a rule of Scriptural exposition, whereby, via Rabbinical transmission, laws from two passages are linked through their appearance in the same verse (Mizrachi).] Now, it is impossible to say that one is liable [to the penalty of excision] if he [merely] touches [holy sacrifices while he is in the state of uncleanness], for we find the penalty of excision for eating [holy sacrifices while one is unclean] stated in the passage “Command Aaron” (Lev. 7:20-21) [and moreover, there, we find] the penalty of excision for eating mentioned twice, one next to the other (see Lev. 7:20-21), and, if one would be liable just for touching, it would be unnecessary for Scripture to mention liability for eating. In a similar vein, [this explanation that our verse here refers to eating and not touching,] is expounded in Torath Kohanim (22:69), [as follows]: “…But is there [a case of] one who touches [holy sacrifices], that he should be liable [to the penalty of excision?!] If so, why does Scripture say, ”comes near“? [Because it teaches us that for eating holy sacrifices, one incurs the penalty of excision] only when they become fit to be ”brought near“ as an offering-for one becomes liable only if one [eats holy sacrifices] while one is unclean, after the parts that makes the sacrifice permissible to be eaten has been offered up [i.e., only when the sacrificial fats have been offered up and the blood has been dashed, or the offering of the fistful of flour in a meal-offering, or the sanctification in a vessel of parts of other offerings (see Hagahoth Uvei-urei HaGra on Torath Kohanim ; Mizrachi), is the holy sacrifice allowed to be eaten by the kohanim, and not before]. Now, one may ask: [Since our verse, as well as the two verses in Lev. 7:20-21, are all referring to eating holy sacrifices when one is unclean,] why is it necessary for Scripture to mention three times the penalty of excision for kohanim [eating holy sacrifices] when they are in an unclean state? These have already been expounded upon in Tractate Shevuoth (7a): ”One of them is [needed] to state the general law; one of them is [needed] to state a particular case [namely, the peace-offering, in order to preclude the eating of certain clean foods that are not sacrificed on the altar which do not have the punishment of excision; and one of them is needed to teach us that…when the verse says, “he incurs guilt” (Lev. 5:2), and may bring a קָרְבָּן עוֹלֶה וְיוֹרֵד, a sliding-scale sacrifice, Scripture is referring to…a person…who, while in an unclean state, enters the Sanctuary or eats of its holy sacrifices]. |
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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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| while his defilement is still upon him. [meaning:] While the person is in a state of uncleanness. But I might think that Scripture is referring to the flesh, while the flesh is unclean,“ and the verse is speaking of someone in a clean state who eats unclean flesh [of holy sacrifices]. However, one is forced to learn the meaning of the verse from the literal meaning [of this phrase ”while its/his uncleanness is still upon it/him"]-i.e., the verse is speaking of something from which uncleanness can be removed, and this is a person, because a person can cleanse himself in a mikvah [while meat cannot be purified once it is defiled. — [Torath Kohanim 22:69; Zev. 43b] |
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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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| shall be cut off. One might suggest that [the offender is to be “cut off”] from one place to another, i.e., he shall be cut off from his place [of abode] and exiled (Be’er Basadeh) to settle in another place. Scripture, therefore, continues, “I am the Lord”- [as if to say:] “I am in every place” [and even if someone is sent into exile, I am also in that other place. Hence, the “cutting off” here refers to excision of the soul, that he will die before his time (Be’er Basadeh)]. — [Torath Kohanim 22:69] |
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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 whatsoever among Aaron's offspring if he has tzara'ath or has had a discharge, he shall not eat of the holy sacrifices, until he cleanses himself. And one who touches anyone who has become unclean [by contact with a dead] person, or a man from whom semen issued, |
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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: |
| among Aaron’s offspring. I know only that Aaron’s offspring [are meant]. How do I know that he himself [and every Kohen Gadol (Ramban on verse 17, Rash MiShantz on Torath Kohanim) is also included]? Therefore, Scripture states [the apparently superfluous word “he” in the clause], “if he has tzara’ath ”; for one might think that since he is allowed to offer up holy sacrifices when he is an onen (Rashi Lev. 21:12 above), he would also be allowed to offer them up if he has tzara’ath or if he had a discharge. Scripture, therefore, says, “if he…” [to include Aaron and all other Kohanim Gedolim]. — [Torath Kohanim 22:70] |
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מזרע אהרן.
אין לי אלא זרעו, גופו מנין, תלמוד לומר והוא צרוע, שיכול הואיל ומקריב אונן יקריב צרוע וזב, תלמוד לומר והוא:
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| until he cleanses himself. [This means] sunset [after his immersion]. Or, perhaps, it means only immersion [in a mikvah, and that suffices]? It says here, וְטָהֵר, and it says below (verse 7), וְטָהֵר, “When the sun has set, he becomes clean (וְטָהֵר).” Just as there (in verse 7), [it means] sunset, here too, [it means] sunset [that he may not eat holy things until the sun sets after his immersion]. — [Torath Kohanim 22:72] |
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עד אשר יטהר.
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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| anyone who has become unclean [by contact with a dead] person. Heb. טְמֵא נֶפֶשׁ, one who has become unclean by [contact with] a dead person. |
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בְּכָל־טְמֵא־נֶפֶשׁ.
בְּמִי שֶׁנִּטְמָא בְמֵת:
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| 5or a man who touches any creeping creature through which he becomes unclean or a person through whom he becomes unclean, whatever his uncleanness |
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האוֹ־אִישׁ֙ אֲשֶׁ֣ר יִגַּ֔ע בְּכָל־שֶׁ֖רֶץ אֲשֶׁ֣ר יִטְמָא־ל֑וֹ א֤וֹ בְאָדָם֙ אֲשֶׁ֣ר יִטְמָא־ל֔וֹ לְכֹ֖ל טֻמְאָתֽוֹ: |
| [A man who touches] any creeping creature through which he becomes unclean. [The seemingly superfluous phrase “through which he becomes unclean” means,] the [minimum] size [of a part of a creeping creature] through which [contact] one is rendered unclean (Torath Kohanim 22:76) -namely, through the volume of a lentil. — [Chag. 11a] |
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בְּכָל־שֶׁרֶץ אֲשֶׁר יִטְמָא־לוֹ.
בְּשִׁעוּר הָרָאוּי לְטַמֵּא — בְּכָעֲדָשָׁה (חגיגה י"א):
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| or a person. a corpse. - [Torath Kohanim 22:76] [That is to say, cleansing after contact with a dead body takes place only after immersion and sunset on the seventh day. — [Sifthei Chachamim] |
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אוֹ־בְאָדָם.
בְּמֵת:
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| through whom he becomes unclean. The size through which [contact] one is rendered unclean-namely, the volume of an olive. [Oholoth 2:1] |
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אֲשֶׁר יִטְמָא־לוֹ.
בְּשִׁעוּרוֹ לְטַמֵּא וְזֶהוּ כַּזַּיִת (אהלות פ"ב):
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| whatever his uncleanness. [This comes] to include one who comes into contact with a man or woman who has had a discharge, or with a menstruating woman or with a woman who has given birth, [or with one who has tzara’ath]. — [Torath Kohanim 22:76] |
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לְכֹל טֻמְאָתֽוֹ.
לְרַבּוֹת נוֹגֵעַ בְּזָב וְזָבָה נִדָּה וְיוֹלֶדֶת:
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| 6the person who touches it shall remain unclean until evening, and he shall not eat from the holy things unless he has immersed his flesh in water. |
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ונֶ֚פֶשׁ אֲשֶׁ֣ר תִּגַּע־בּ֔וֹ וְטָֽמְאָ֖ה עַד־הָעָ֑רֶב וְלֹ֤א יֹאכַל֙ מִן־הַקֳּדָשִׁ֔ים כִּ֛י אִם־רָחַ֥ץ בְּשָׂר֖וֹ בַּמָּֽיִם: |
| The person who touches it. i.e., who touches any one of these unclean beings. |
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נֶפֶשׁ אֲשֶׁר תִּגַּע־בּוֹ.
בְּאֶחָד מִן הַטְּמֵאִים הַלָלוּ:
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| 7When the sun sets, he becomes clean, and afterwards, he may eat of the holy things, for it is his food. |
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זוּבָ֥א הַשֶּׁ֖מֶשׁ וְטָהֵ֑ר וְאַחַר֙ יֹאכַ֣ל מִן־הַקֳּדָשִׁ֔ים כִּ֥י לַחְמ֖וֹ הֽוּא: |
| and afterwards, he may eat of the holy things. This is expounded on in [Tractate] Yev. (74b) as referring to terumah, that [the purified kohen] may eat it after sunset [of the day of his cleansing]. |
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וְאַחַר יֹאכַל מִן־הַקֳּדָשִׁים.
נִדְרֶשֶׁת בִּיבָמוֹת (דף ע"ד), בִּתְרוּמָה שֶׁמֻּתָּר לְאָכְלָהּ בְּהַעֲרֵב הַשֶּׁמֶשׁ:
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| he may eat of the holy things. [meaning, some of the holy things,] but not all holy things [thus, our verse refers specifically to terumah, but not sacrificial flesh, which the kohen who was stricken with tzara’ath or had a discharge may not eat until he brings his sacrifices on the morrow]. — [see preceding Rashi] |
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מִן־הַקֳּדָשִׁים.
וְלֹא כָל הַקֳּדָשִׁים:
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| 8He shall not eat a carcass or anything that was torn, thereby becoming unclean through it. I am the Lord. |
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חנְבֵלָ֧ה וּטְרֵפָ֛ה לֹ֥א יֹאכַ֖ל לְטָמְאָה־בָ֑הּ אֲנִ֖י יְהֹוָֽה: |
| He shall not eat a carcass or anything that was torn, thereby becoming unclean through it. [Scripture] warned here regarding the [implications of one’s] uncleanness, as follows: If one ate a carcass of a clean bird, which [as explained (Rashi above 17:15),] does not defile through contact or by lifting it but defiles only when it is swallowed into the esophagus-this person is prohibited to eat holy things. Now, [a bird that had been torn (טְרֵפָה) and mortally wounded by a wild animal, if slaughtered properly, does not convey uncleanness. So why is it mentioned here?] We must say that וּטְרֵפָה is [stated only to teach us that the carcass of a bird conveys uncleanness only] of the species that can be prohibited because of טְרֵפָה, thus excluding the carcass of an unclean bird, whose species can never fall under the category of טְרֵפָה [because it is prohibited even if it was perfectly healthy]. — [Torath Kohanim 17:125-126; see Rashi Lev . 17:15] |
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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 shall keep My charge and not bear a sin by [eating] it [while unclean] and thereby die through it since they will have desecrated it. I am the Lord Who sanctifies them. |
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טוְשָֽׁמְר֣וּ אֶת־מִשְׁמַרְתִּ֗י וְלֹֽא־יִשְׂא֤וּ עָלָיו֙ חֵ֔טְא וּמֵ֥תוּ ב֖וֹ כִּ֣י יְחַלְּלֻ֑הוּ אֲנִ֥י יְהֹוָ֖ה מְקַדְּשָֽׁם: |
| They shall keep My charge. [and refrain] from eating teruma while one’s body is unclean. — [Sanh. 83a] |
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וְשָֽׁמְרוּ אֶת־מִשְׁמַרְתִּי.
מִלֶּאֱכֹל תְּרוּמָה בְּטֻמְאַת הַגּוּף (סנהדרין פ"ג):
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| and thereby die through it. we learn that it is death by the hands of Heaven [which is meted out “through it,”] meaning that the sin of eating while unclean brings about the death penalty by itself without any other prerequisites, such as witnesses or warning. That could be only death by the hands of Heaven. - [Gur Aryeh ; Sanh. 83a; also see Sifthei Chachamim] |
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וּמֵתוּ בוֹ.
לִמְּדָנוּ שֶׁהִיא מִיתָה בִידֵי שָׁמָיִם (שם):
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| 10No non kohen may eat holy things; a kohen's resident and his hireling may not eat holy things. |
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יוְכָל־זָ֖ר לֹא־יֹ֣אכַל קֹ֑דֶשׁ תּוֹשַׁ֥ב כֹּהֵ֛ן וְשָׂכִ֖יר לֹא־יֹ֥אכַל קֹֽדֶשׁ: |
| No [non-kohen may] eat holy things. The text is referring to terumah, for the entire passage speaks of it (see Rashi verse 7). |
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לֹא־יֹאכַל קֹדֶשׁ.
בִּתְרוּמָה הַכָּתוּב מְדַבֵּר, שֶׁכָּל הָעִנְיָן דִּבֵּר בָּהּ:
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| a kohen’s resident and his hireling. [could be erroneously read as “a kohen who is a resident or a hireling.” However, the correct meaning here is:] The resident of a kohen or one who is hired by a kohen. [I. e., the word תּוֹשַׁב means “the resident of.”] Therefore, תּוֹשַׁב is vocalized with a patach [under the “shin,”] because it is in the construct state. [Had it been in the absolute state, simply meaning “resident,” the “shin” would have been vocalized with a kamatz.] Now, who is considered a “resident” [in this context]? This is a Hebrew slave whose ear has been bored [i.e., one who elected to remain a slave after six years, and resides with his master (see Exod. 21:16)], thereby becoming acquired [by his master] until the Jubilee year (see Rashi Exod. 21:6). And who is considered a hireling [in this context]? This is someone acquired for a [set] number of years [to be a Hebrew slave] and who is to be released after six years (see Exod. 21:2). The text comes to teach you here that he does not become his master’s physical property [and is, therefore, not permitted] to eat terumah . — [Torath Kohanim 22:86; Yev.. 70a] |
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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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| 11And if a kohen acquires a person, an acquisition through his money, he may eat of it, and those born in his house they may eat of his food. |
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יאוְכֹהֵ֗ן כִּֽי־יִקְנֶ֥ה נֶ֨פֶשׁ֙ קִנְיַ֣ן כַּסְפּ֔וֹ ה֖וּא יֹ֣אכַל בּ֑וֹ וִילִ֣יד בֵּית֔וֹ הֵ֖ם יֹֽאכְל֥וּ בְלַחְמֽוֹ: |
| And if a kohen acquires a person. [This refers to] a Canaanite slave, whose body is acquired [by his master and may therefore eat from his master’s terumah]. |
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וְכֹהֵן כִּֽי־יִקְנֶה נֶפֶשׁ.
עֶבֶד כְּנַעֲנִי שֶׁקָּנוּי לְגוּפוֹ:
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| and those born in his house. These are the children of the [non-Jewish] maidservants [who are the property of the master]. We learn also from this verse here that a kohen’s wife may eat terumah, since she too, is considered “an acquisition through his money” [for the Jewish marriage is technically attained through the acquisition of a woman by a man by giving her money or an object worth money, such as a ring] (see Keth. 57b). However, we learn other [cases, namely, about a kohen’s wife who had been acquired through other means, e.g., by contract or cohabitation,] from another verse in Scripture “Anyone who is clean in your household [may eat it]” (Num. 18:11) [the above being expounded] in [Sifrei 18:29; see Levush Haorah also Gur Aryeh.] |
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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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| 12And if a kohen's daughter is married to a non kohen, she may [no longer] eat of the separated holy things. |
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יבוּבַ֨ת־כֹּהֵ֔ן כִּ֥י תִֽהְיֶ֖ה לְאִ֣ישׁ זָ֑ר הִ֕וא בִּתְרוּמַ֥ת הַקֳּדָשִׁ֖ים לֹ֥א תֹאכֵֽל: |
| married to a non-kohen. אִישׁ זָר [lit., “an alien man,” here, in the context of kehunah , this means] to a Levite or an Israelite. — [Torath Kohanim 22:92] |
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לְאִישׁ זָר.
לְלֵוִי וְיִשְׂרָאֵל (ספרא):
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| 13But if the kohen's daughter becomes widowed or divorced, and she has no offspring she may return to her father's household as in her youth [and] eat of her father's food, but no non kohen 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: |
| [But if the kohen’s daughter] becomes widowed or divorced. from her non- kohen husband. |
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אַלְמָנָה וּגְרוּשָׁה.
מִן הָאִישׁ הַזָּר:
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| and she has no offspring. from him. |
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וְזֶרַע אֵין לָהּ.
מִמֶּנּוּ:
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| she may return [to her father’s household…(and) eat of her father’s food]. But, if she does have offspring from her non- kohen husband, she is prohibited to eat terumah as long as the offspring is alive. — [Yev. 87a-b] |
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וְשָׁבָה.
הָא אִם יֵשׁ לָהּ זֶרַע מִמֶּנּוּ, אֲסוּרָה בִתְרוּמָה כָּל זְמַן שֶׁהַזֶּרַע קַיָּם (יבמות ע"ז):
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| But no non-kohen may eat of it. [This seemingly superfluous phrase] is stated only to exclude an onen [kohen, i.e., one whose relative has died on that day,] who is permitted [to eat] terumah. [see Rashi 21:12 above] [It is as if Scripture is saying here:] “I said that only a non- kohen(זָר) [is prohibited to eat terumah]-but not an onen .” [Yev. 68b] |
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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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| 14And if a man unintentionally eats what is holy, he shall add a fifth of it to it and give the kohen the holy thing. |
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ידוְאִ֕ישׁ כִּֽי־יֹאכַ֥ל קֹ֖דֶשׁ בִּשְׁגָגָ֑ה וְיָסַ֤ף חֲמִֽשִׁיתוֹ֙ עָלָ֔יו וְנָתַ֥ן לַכֹּהֵ֖ן אֶת־הַקֹּֽדֶשׁ: |
| And if [a man] eats that which is holy. [This refers to] terumah . |
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כִּֽי־יֹאכַל קֹדֶשׁ.
תְּרוּמָה:
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| and give the kohen the holy thing. something that is fit to become holy. He shall not pay him money, but non-consecrated fruits, which in turn become [consecrated as] terumah . — [Pes. 32a] |
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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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| 15And they shall not desecrate the holy things of the children of Israel, those that they have set aside for the Lord, |
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טווְלֹ֣א יְחַלְּל֔וּ אֶת־קָדְשֵׁ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל אֵ֥ת אֲשֶׁר־יָרִ֖ימוּ לַֽיהֹוָֽה: |
| And they shall not desecrate [the holy things of the children of Israel]. By allowing non- kohanim to eat of them. [see next Rashi] |
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וְלֹא יְחַלְּלוּ וגו'.
לְהַאֲכִילָם לְזָרִים:
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| 16thereby bringing upon themselves to bear iniquity and guilt, when they eat their holy things, for I am the Lord Who sanctifies them. |
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טזוְהִשִּׂ֤יאוּ אוֹתָם֙ עֲוֹ֣ן אַשְׁמָ֔ה בְּאָכְלָ֖ם אֶת־קָדְשֵׁיהֶ֑ם כִּ֛י אֲנִ֥י יְהֹוָ֖ה מְקַדְּשָֽׁם: |
| thereby bringing upon themselves to bear-. [lit., “And they will cause them to bear (iniquity and guilt).”] They will cause themselves to bear iniquity when they [the non-kohanim] eat their holy things which were set aside for terumah, and were consecrated and consequently prohibited for them. Onkelos, however, who rendered: when they eat in uncleanness, unnecessarily rendered in this manner [because the verse deals with giving the terumah to non-kohanim, not with eating it in an unclean state]. |
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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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| thereby bringing upon themselves to bear. Heb. וְהִשִּׂיאוּ אוֹתָם. This is one of the three instances in Scripture of אֶת [normally referring to a third party “him,” “them” etc.], which are expounded by Rabbi Ishmael to mean that the Torah is speaking of the persons themselves [i.e., the verb is reflexive]. Similarly, [the other two examples are]: יָבִיא אֹתוֹ בְּיוֹם מלֹאת יְמֵי נִזְרוֹ [lit., “On the day when his abstinence is completed, he shall bring him”] (Num. 6:13)- [meaning] that he should bring himself. Likewise, וַיִּקְבֹּר אוֹתוֹ בַגַּי [lit., “And he buried him in the valley” (Deut. 34:6), meaning that] Moses buried himself (see Rashi there). Thus is it expounded in Sifrei (Bamidbar 6:124). |
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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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| 17And the Lord spoke to Moses, saying, |
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יזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 18Speak to Aaron and to his sons and to all the children of Israel and say to them: Any man whatsoever from the house of Israel or from the strangers among Israel who offers up his sacrifice for any of their vows or for any of their donations that they may offer up to the Lord as a burnt offering |
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יחדַּבֵּ֨ר אֶל־אַֽהֲרֹ֜ן וְאֶל־בָּנָ֗יו וְאֶל֙ כָּל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם אִ֣ישׁ אִישׁ֩ מִבֵּ֨ית יִשְׂרָאֵ֜ל וּמִן־הַגֵּ֣ר בְּיִשְׂרָאֵ֗ל אֲשֶׁ֨ר יַקְרִ֤יב קָרְבָּנוֹ֙ לְכָל־נִדְרֵיהֶם֙ וּלְכָל־נִדְבוֹתָ֔ם אֲשֶׁר־יַקְרִ֥יבוּ לַֽיהֹוָ֖ה לְעֹלָֽה: |
| their vows. [when a person declares:] “It is incumbent upon me” [i.e., a personal commitment to bring a burnt offering," and therefore, if the animal he set aside is lost or blemished, he must fulfill his vow with a replacement animal, whereas]; |
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נִדְרֵיהֶם.
הֲרֵי עָלַי:
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| their donations. [when a person declares:] “Behold, [I hereby consecrate] this [animal for a burnt offering,” since the declaration falls on the animal rather than on the person, if the consecrated animal is lost or blemished, the person is not responsible]. — [Meg. 8a] |
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נִדְבוֹתָם.
הֲרֵי זוֹ:
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| 19to be favorable for you, [it shall be] an unblemished, male, from cattle, from sheep, or from goats. |
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יטלִרְצֹֽנְכֶ֑ם תָּמִ֣ים זָכָ֔ר בַּבָּקָ֕ר בַּכְּשָׂבִ֖ים וּבָֽעִזִּֽים: |
| to be favorable for you. [God is saying here:] “Bring Me something that is worthy to appease (לִרְצוֹת) for you before Me, that will make you favorable (רָצוֹן) before Me.” [This word לִרְצֹנְכֶם has the meaning of] apaisement in French [like “appeasement” in English]. And what [animal] is worthy of attaining God’s appeasement? |
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לִרְצֹֽנְכֶם.
הָבִיאוּ דָּבָר הָרָאוּי לְרַצּוֹת אֶתְכֶם לְפָנַי, שֶׁיְּהֵא לָכֶם לְרָצוֹן, אפיי"מנט בְּלַעַז, וְאֵיזֶהוּ הָרָאוּי לְרָצוֹן?
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| an unblemished, male, from cattle, from sheep, or from goats. But with burnt-offerings of birds, no unblemished or male [birds] are required, and it is not rendered invalid if it has a defect unless a limb is missing. — [Torath Kohanim 22:106] |
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תָּמִים זָכָר בַּבָּקָר בַּכְּשָׂבִים וּבָֽעִזִּֽים.
אֲבָל בְּעוֹלַת הָעוֹף אֵין צָרִיךְ תַּמּוּת וְזַכְרוּת, וְאֵינוֹ נִפְסָל בְּמוּם אֶלָּא בְּחֶסְרוֹן אֵבֶר (ספרא):
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| 20Any [animal] that has a blemish, you shall not offer up, for it will not be favorable for you. |
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ככֹּ֛ל אֲשֶׁר־בּ֥וֹ מ֖וּם לֹ֣א תַקְרִ֑יבוּ כִּי־לֹ֥א לְרָצ֖וֹן יִֽהְיֶ֥ה לָכֶֽם: |
| 21And if a man offers up a peace offering to the Lord for declaring a vow or as a donation from cattle or from the flock to be accepted, it shall be unblemished. It shall not have any defect in it. |
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כאוְאִ֗ישׁ כִּֽי־יַקְרִ֤יב זֶֽבַח־שְׁלָמִים֙ לַֽיהֹוָ֔ה לְפַלֵּא־נֶ֨דֶר֙ א֣וֹ לִנְדָבָ֔ה בַּבָּקָ֖ר א֣וֹ בַצֹּ֑אן תָּמִ֤ים יִֽהְיֶה֙ לְרָצ֔וֹן כָּל־מ֖וּם לֹ֥א יִֽהְיֶה־בּֽוֹ: |
| for declaring a vow. For verbally designating [a particular animal. If he designated it merely in his mind, this does not obligate him as a vow]. — [Sifthei Chachamim] |
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לְפַלֵּא־נֶדֶר.
לְהַפְרִישׁ בְּדִבּוּרוֹ:
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| 22[An animal that has] blindness, or [a] broken [bone], or [a] split [eyelid or lip], or [one that has] warts, or dry lesions or weeping sores you shall not offer up [any of] these to the Lord, nor shall you place [any] of these as a fire offering upon the altar to the Lord. |
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כבעַוֶּ֩רֶת֩ א֨וֹ שָׁב֜וּר אֽוֹ־חָר֣וּץ אֽוֹ־יַבֶּ֗לֶת א֤וֹ גָרָב֙ א֣וֹ יַלֶּ֔פֶת לֹֽא־תַקְרִ֥יבוּ אֵ֖לֶּה לַֽיהֹוָ֑ה וְאִשֶּׁ֗ה לֹֽא־תִתְּנ֥וּ מֵהֶ֛ם עַל־הַמִּזְבֵּ֖חַ לַֽיהֹוָֽה: |
| [An animal that has] blindness. עַוֶּרֶת. [This is] a noun, the feminine equivalent of עִוָּרוֹן, that the animal shall not have the defect of blindness. |
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עַוֶּרֶת.
שֵׁם דָּבָר שֶׁל מוּם עִוָּרוֹן בְּלָשׁוֹן נְקֵבָה — שֶׁלֹּא יְהֵא בוֹ מוּם שֶׁל עִוָּרוֹן:
|
| or [a] broken [bone]. [lit., “or broken,” i.e., the animal] shall not be [broken]. |
|
אוֹ שָׁבוּר.
לֹא יִהְיֶה:
|
| or [a] split [eyelid or lip]. חָרוּץ [lit. cut], an eyelid that was split or notched, and similarly, its lip which was split or notched. — [Torath Kohanim 22:113] |
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חָרוּץ.
רִיס שֶׁל עַיִן שֶׁנִּסְדַּק אוֹ שֶׁנִּפְגַּם וְכֵן שְׂפָתוֹ שֶׁנִּסְדְּקָה אוֹ נִפְגְּמָה (בכורות ל"ח):
|
| or [one that has] warts. Verrue [wart] in French. |
|
יַבֶּלֶת.
ורו"אה בְּלַעַז:
|
| or dry lesions. Heb. גָרָב, a type of lichen, as יַלֶּפֶת (see Rashi on 21:20). The יַלֶּפֶת is similar to “And Samson grasped (וַיִּלְפֹּת)” (Jud. 16:29) for it bonds (מְלַפֶּפֶת) itself to him until the day of [his] death, for it has no cure. — [Bech. 41a]
|
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גָרָב.
מִין חֲזָזִית וְכֵן יַלֶּפֶת, וּלְשׁוֹן יַלֶּפֶת כְּמוֹ וַיִּלְפֹּת שִׁמְשׁוֹן (שופטים ט"ז), שֶׁאֲחוּזָה בוֹ עַד יוֹם מִיתָה, שֶׁאֵין לָהּ רְפוּאָה:
|
| you shall not offer up [(any of) these]. [This prohibition is stated] three times [here and in verses 20 and 25], as an admonition against (a) consecrating them, (b) slaughtering them and (c) dashing their blood. — [Temurah 6b] |
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לֹֽא־תַקְרִיבוּ.
שָׁלוֹשׁ פְּעָמִים, לְהַזְהִיר עַל הַקְדָּשָׁתָן וְעַל שְׁחִיטָתָן וְעַל זְרִיקַת דָּמָן (תמורה ו'):
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| nor shall you place [(any) of these] as a fire-offering. [This is] an admonition against the burning them [on the altar]. — [Temurah 6b; Torath Kohanim 22:116] |
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וְאִשֶּׁה לֹֽא־תִתְּנוּ.
אַזְהָרַת הַקְטָרָתָן:
|
| 23As for an ox or sheep that has mismatching limbs or uncloven hooves you may make it into a donation, but as a vow, it will not be accepted. |
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כגוְשׁ֥וֹר וָשֶׂ֖ה שָׂר֣וּעַ וְקָל֑וּט נְדָבָה֙ תַּֽעֲשֶׂ֣ה אֹת֔וֹ וּלְנֵ֖דֶר לֹ֥א יֵֽרָצֶֽה: |
| mismatching limbs. i.e., one limb bigger than its [normal] counterpart. — [see Rashi on verse 21:18 above and Sifthei Chachamim there; Bech. 40a] |
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שָׂרוּעַ.
אֵבֶר גָּדוֹל מֵחֲבֵרוֹ:
|
| uncloven hooves. its hooves are uncloven [i.e., resembling those of a horse or donkey]. — [Bech. 40a] |
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וְקָלוּט.
פַּרְסוֹתָיו קְלוּטוֹת (בכורות מ'):
|
| you may make it into a donation. [i.e., it may be sold and its money donated] to the maintenance of the Holy Temple. |
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נְדָבָה תַּֽעֲשֶׂה אֹתוֹ.
לְבֶדֶק הַבַּיִת:
|
| but as a vow. for the altar. — [Torath Kohanim 22:118] |
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וּלְנֵדֶר.
לַמִּזְבֵּחַ:
|
| it will not be accepted. What consecration comes to grant acceptance (לִרְצוֹת) ? I must say the consecration for the altar. - [Torath Kohanim 22:118][See Sifthei Chachamim, Mizrachi, and Nachalath Yaakov] |
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לֹא יֵֽרָצֶֽה.
אֵי זֶה הֶקְדֵּשׁ בָּא לְרַצּוֹת? הֱוֵי אוֹמֵר זֶה הֶקְדֵּשׁ הַמִּזְבֵּחַ (תמורה ז'):
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| 24[Any animal whose testicles were] squashed, crushed, pulled out, or severed, you shall not offer up to the Lord, and in your land, you shall not do [it]. |
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כדוּמָע֤וּךְ וְכָתוּת֙ וְנָת֣וּק וְכָר֔וּת לֹ֥א תַקְרִ֖יבוּ לַֽיהֹוָ֑ה וּבְאַרְצְכֶ֖ם לֹ֥א תַֽעֲשֽׂוּ: |
| [Any animal] whose testicles were squashed, crushed, pulled out, or severed. [These terms refer to damage] to the testicles or the membrum. — [Bech. 39b] |
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וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת.
בַּבֵּיצִים אוֹ בַגִּיד:
|
| squashed. Heb. וּמָעוּךְ, its testicles were squashed by hand. |
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מעוך.
בֵּיצָיו מְעוּכִין בַּיָּד:
|
| crushed. וְכָתוּת, more severely crushed than מָעוּךְ. |
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כתות.
כְּתוּשִׁים יוֹתֵר מִמָּעוּךְ:
|
| pulled out. Heb. נָתוּק, torn off by hand, until the threads upon which they are suspended snapped, but they are still contained within the scrotum, and the scrotum was not torn off. |
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נתוק.
תְּלוּשִׁין בַּיָּד עַד שֶׁנִּפְסְקוּ חוּטִים שֶׁתְּלוּיִים בָּהֶן, אֲבָל נְתוּנִים הֵם בְּתוֹךְ הַכִּיס, וְהַכִּיס לֹא נִתְלַשׁ:
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| or severed. Heb., וְכָרוּת, severed with an instrument, but still contained within the scrotum. |
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וְכָרוּת.
כְּרוּתִין בִּכְלִי וְעוֹדָן בַּכִּיס (בכורות ל"ט):
|
| squashed. Heb. וּמָעוּךְ [Onkelos] renders this as וְדִימְרִיס, which is its equivalent in Aramaic, an expression of crushing. |
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וּמָעוּךְ.
תַּרְגּוּמוֹ וְדִי מְרִיס, זֶהוּ לְשׁוֹנוֹ בַּאֲרָמִית, לְשׁוֹן כְּתִישָׁה:
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| crushed. וְכָתוּת, [Onkelos] renders this as וְדִירְסִיס, like, “[and he will smite] the great house into splinters (רְסִיסִים)” (Amos 6:11), little pieces; likewise, קָנֶה הַמְרֻסָּס, meaning “a reed that is broken into pieces” (Shab. 80b). |
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וְכָתוּת.
תַּרְגּוּמוֹ וְדִי רְסִיס, כְּמוֹ "הַבַּיִת הַגָּדוֹל רְסִיסִים" (עמוס ו') — בְּקִיעוֹת דַּקּוֹת, וְכֵן "קָנֶה הַמְרֻסָּס" (שבת פ'):]
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| and in your land, you shall not do. this thing, to castrate any livestock or wild animal, even of an unclean species. This is why [our verse] says here “in your land” -to include any species found in your land. — [Torath Kohanim 22:121] for it is impossible to say that castration is prohibited only in Eretz Israel [“your land,”] because [the prohibition of] castration is an obligation [associated with] the body [of a person], and every commandment associated with the body [of a person] applies both in the Land [of Israel] and outside the Land [of Israel]. - [Kid. 36b] |
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וּבְאַרְצְכֶם לֹא תַֽעֲשֽׂוּ.
דָּבָר זֶה לְסָרֵס שׁוּם בְּהֵמָה וְחַיָּה, וַאֲפִלּוּ טְמֵאָה, לְכָךְ נֶאֱמַר בְּאַרְצְכֶם לְרַבּוֹת כָּל אֲשֶׁר בְּאַרְצְכֶם, שֶׁאִי אֶפְשַָׁר לוֹמָר לֹא נִצְטַוּוּ עַל הַסֵּרוּס אֶלָּא בָאָרֶץ, שֶׁהֲרֵי סֵרוּס חוֹבַת הַגּוּף הִיא וְכָל חוֹבַת הַגּוּף נוֹהֶגֶת בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ:
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| 25And from the hand of a gentile you shall not offer up as food for your God any of these [blemished animals], for their injury is upon them, there is a defect on them; they will not be accepted for you. |
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כהוּמִיַּ֣ד בֶּן־נֵכָ֗ר לֹ֥א תַקְרִ֛יבוּ אֶת־לֶ֥חֶם אֱלֹֽהֵיכֶ֖ם מִכָּל־אֵ֑לֶּה כִּ֣י מָשְׁחָתָ֤ם בָּהֶם֙ מ֣וּם בָּ֔ם לֹ֥א יֵֽרָצ֖וּ לָכֶֽם: |
| from the hand of a gentile. [lit., “and from the hand of a foreigner,” i.e.,] if a non-Jew brought a sacrifice and handed it over to the kohen to offer it up to Heaven, you shall not offer up on his behalf any blemished animal. And even though blemished animals are not deemed invalid as sacrifices from the children of Noah [i.e., by all non-Jews] unless they have a limb missing-that [rule] applies [only] to private altars in the fields. However, on the altar in the Mishkan, you shall not offer them up (Temurah 7b). You shall, however, accept an unblemished animal from them. That is why Scripture states earlier in this passage (verse 18 above), אִישׁ אִישׁ, “Any man whatsoever,” [where this double expression comes] to include non-Jews, who make vows and donations like Israelites. — [Temurah 2b, Chulin 13b] |
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וּמִיַּד בֶּן־נֵכָר.
שֶׁהֵבִיא קָרְבָּן בְּיַד כֹּהֵן לְהַקְרִיבוֹ לַשָּׁמַיִם לא תקריבו לוֹ בַּעַל מוּם; וְאַף עַל פִּי שֶׁלֹּא נֶאֶסְרוּ בַעֲלֵי מוּמִים לְקָרְבַּן בְּנֵי נֹחַ אֶלָּא אִם כֵּן מְחֻסְּרֵי אֵבֶר, זֹאת נוֹהֶגֶת בְּבָמָה שֶׁבַּשָּׂדוֹת, אֲבָל עַל הַמִּזְבֵּחַ שֶׁבַּמִּשְׁכָּן לֹא תַקְרִיבוּ, אֲבָל תְּמִימָה תְקַבְּלוּ מֵהֶם, לְכָךְ נֶאֱמַר לְמַעְלָה אִישׁ אִישׁ, לְרַבּוֹת אֶת הַגּוֹיִם שֶׁנּוֹדְרִים נְדָרִים וּנְדָבוֹת כְּיִשְׂרָאֵל (תמורה ב: חולין י"ג:):
|
| their injury. Heb. מָשְׁחָתָם, [as Onkelos renders it:] חִבּוּלְהוֹן, “their injury.” |
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מָשְׁחָתָם.
חִבּוּלְהוֹן:
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| they will not be accepted for you. to atone for you. |
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לֹא יֵֽרָצוּ לָכֶֽם.
לְכַפֵּר עֲלֵיכֶם:
|
| 26And the Lord spoke to Moses, saying: |
|
כווַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 27When an ox or a sheep or a goat is born, it shall remain under its mother for seven days, and from the eighth day onwards, it shall be accepted as a sacrifice for a fire offering to the Lord. |
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כזשׁ֣וֹר אוֹ־כֶ֤שֶׂב אוֹ־עֵז֙ כִּ֣י יִוָּלֵ֔ד וְהָיָ֛ה שִׁבְעַ֥ת יָמִ֖ים תַּ֣חַת אִמּ֑וֹ וּמִיּ֤וֹם הַשְּׁמִינִי֙ וָהָ֔לְאָה יֵֽרָצֶ֕ה לְקָרְבַּ֥ן אִשֶּׁ֖ה לַֽיהֹוָֽה: |
| When [an ox or a sheep or a goat] is born. [The expression “is born” comes] to exclude [from sacrifice an animal] delivered by Caesarean section. - [Chul. 38b] |
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כִּי יִוָּלֵד.
פְּרָט לְיוֹצֵא דֹפֶן (שם ל"ח):
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| 28An ox or sheep you shall not slaughter it and its offspring in one day. |
|
כחוְשׁ֖וֹר אוֹ־שֶׂ֑ה אֹת֣וֹ וְאֶת־בְּנ֔וֹ לֹ֥א תִשְׁחֲט֖וּ בְּי֥וֹם אֶחָֽד: |
| it and its offspring. [This prohibition] applies to the female [i.e., the mother] animal, namely, that it is prohibited to slaughter a mother animal and its male or female offspring [on the same day]. The prohibition does not apply, however, to males [i.e., to the father animals], and it is permissible to slaughter the father animal along with its male or female offspring [on the same day]. — [Chul. 78b] |
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אֹתוֹ וְאֶת־בְּנוֹ.
נוֹהֵג בַּנְּקֵבָה — שֶׁאָסוּר לִשְׁחֹט הָאֵם וְהַבֵּן אוֹ הַבַּת, וְאֵינוֹ נוֹהֵג בַּזְּכָרִים, וּמֻתָּר לִשְׁחֹט הָאָב וְהַבֵּן (שם ע"ח):
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| [you shall not slaughter] it and its offspring. Also included [in this prohibition is slaughtering] its offspring and [then] it. — [Chul. 82a] |
|
אֹתוֹ וְאֶת־בְּנוֹ.
אַף בְּנוֹ וְאוֹתוֹ בְּמַשְׁמָע (שם פ"ב):
|
| 29And when you slaughter a thanksgiving offering to the Lord, you shall slaughter it so that it should be acceptable for you. |
|
כטוְכִֽי־תִזְבְּח֥וּ זֶֽבַח־תּוֹדָ֖ה לַֽיהֹוָ֑ה לִרְצֹֽנְכֶ֖ם תִּזְבָּֽחוּ: |
| you shall slaughter it so that it should be acceptable for you. From the very beginning of your slaughtering, take care that it should be “acceptable for you.” And what makes it acceptable?" |
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לִרְצֹֽנְכֶם תִזְבְּחוּ.
תְּחִלַּת זְבִיחַתְכֶם הִזָּהֲרוּ שֶׁתְּהֵא לְרָצוֹן לָכֶם, וּמַהוּ הָרָצוֹן?
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| It shall be eaten on that day. [Now, although it has already been stated that thanksgiving-offerings must be eaten on the day of sacrificing (Lev. 7:15), the Torah repeats this here] exclusively to warn us that the slaughtering must be performed on this condition. Do not slaughter it with the intention of eating it on the next day, for if you have this invalidating intention in mind, the sacrifice will not be “acceptable for you” (Torath Kohanim 22:135) [Indeed, it will be rejected (פִּגּוּל; see Rashi Lev. 7:18)]. Another explanation of לִרְצֹנְכֶם is: “knowingly.” From here, [we learn that] if someone slaughtered an animal in an incidental manner [i.e., according to Rashi , without intending to slaughter, just to pick up the knife or to throw it. According to Tosafoth, if he did not intend to slaughter, but only to sever the organs, or if he thought that it was an ordinary animal, and did not realize that it was to be slaughtered as a holy sacrifice], then [even though the animal is fit to be eaten as ordinary non-consecrated meat, nevertheless,] regarding being slaughtered as a holy sacrifice, it is deemed unfit. — [Chul. 13a] Now, although Scripture has already stated [that a sacrifice is “not acceptable” if, while slaughtering, one intended to eat it after its permissible time] in the case of sacrifices that may be eaten for two days (see Lev. 7:18), it specifies it again regarding those sacrifices that must be eaten on the same day (see Rashi Lev. 7:15), namely, that they [too] must be slaughtered with the intention of eating them within their permissible time. |
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ביום ההוא יאכל.
לֹא בָא לְהַזְהִיר אֶלָּא שֶׁתְּהֵא שְׁחִיטָה עַל מְנָת כֵּן — אַל תִּשְׁחֲטוּהוּ עַל מְנָת לְאָכְלוֹ לְמָחָר, שֶׁאִם תַּחְשְׁבוּ בוֹ מַחֲשֶׁבֶת פְּסוּל לֹא יְהֵא לָכֶם לְרָצוֹן; דָּבָר אַחֵר לרצנכם — לְדַעְתְּכֶם, מִכָּאן לַמִּתְעַסֵּק שֶׁפָּסוּל בִּשְׁחִיטַת קָדָשִׁים; וְאַף עַל פִּי שֶּׁפֵּרֵט בַּנֶּאֱכָלִים לִשְׁנֵי יָמִים, חָזַר וּפֵרֵט בַּנֶּאֱכָלִין לְיוֹם אֶחָד שֶׁתְּהֵא זְבִיחָתָן עַל מְנָת לְאָכְלָן בִּזְמַנָּן:
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| 30It shall be eaten on that day; do not leave it over until morning. I am the Lord. |
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לבַּיּ֤וֹם הַהוּא֙ יֵֽאָכֵ֔ל לֹֽא־תוֹתִ֥ירוּ מִמֶּ֖נּוּ עַד־בֹּ֑קֶר אֲנִ֖י יְהֹוָֽה: |
| It shall be eaten on that day. [As explained above (see preceding Rashi)], Scripture states this here only to warn us that the slaughtering must be performed with this intention. For if it meant to fix the time limit for eating it, this has already been stated, “And the flesh of his thanksgiving peace-offering [shall be eaten on the day that it is offered…]” (Lev. 7:15). - [Torath Kohanim 7:113] |
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בַּיּוֹם הַהוּא יֵֽאָכֵל.
לֹא בָא לְהַזְהִיר אֶלָּא שֶׁתְּהֵא שְׁחִיטָה עַל מְנָת כֵּן, שֶׁאִם לִקְבֹּעַ לוֹ זְמַן אֲכִילָה, כְּבָר כָּתוּב וּבְשַׂר זֶבַח תּוֹדַת שְׁלָמָיו וְגוֹ' (ויקרא ז'):
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| I am the Lord. Know Who decreed this matter, and do not perceive it as unimportant. |
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אֲנִי ה'.
דַּע מִי גָזַר עַל הַדָּבָר וְאַל יֵקַל בְּעֵינֶיךָ:
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| 31You shall keep My commandments and perform them. I am the Lord. |
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לאוּשְׁמַרְתֶּם֙ מִצְוֹתַ֔י וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם אֲנִ֖י יְהֹוָֽה: |
| You shall keep [My commandments]. This refers to learning [God’s commandments and “keeping” them organized and memorized in one’s heart] |
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וּשְׁמַרְתֶּם.
זוֹ הַמִּשְׁנָה:
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| and perform them. meaning [putting them into] action. — [Mizrachi; Torath Kohanim 22:136] |
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וַֽעֲשִׂיתֶם.
זֶה הַמַּעֲשֶׂה (ספרא):
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| 32You shall not desecrate My Holy Name. I shall be sanctified amidst the children of Israel. I am the Lord Who sanctifies you, |
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לבוְלֹ֤א תְחַלְּלוּ֙ אֶת־שֵׁ֣ם קָדְשִׁ֔י וְנִ֨קְדַּשְׁתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם: |
| You shall not desecrate [My Holy Name]. By transgressing My commandments intentionally. Now, is it not already implied by the verse “ You shall not desecrate [My Holy Name,” that if you do not transgress, God’s Name will be sanctified? So] what do we learn by Scripture adding “I shall be sanctified [amidst the children of Israel]?” [It teaches us:] Surrender your life [and do not transgress God’s commandments], and [thus] sanctify My Name. Now, one might think [that this commandment applies even] in private [i.e., if he is not in the presence of ten or more Jews]. Scripture, therefore, says here “[I shall be sanctified] amidst the children of Israel” [i.e., one is obliged to sacrifice one’s life to avoid transgressing God’s commandments only in the presence of ten or more Jews]. And when one sacrifices oneself, one shall do so with the willingness to die, anyone who [submits to] sacrifices himself while assuming [that God will surely perform] a miracle [for him and save his life], for this person, God does not perform a miracle, for so we find in [the case of] Hananiah, Mishael and Azariah, that [when the evil Nebuchadnezzar threatened to throw them into a fiery furnace], they did not submit themselves on the condition [that God would perform] a miracle, as Scripture says, “[Behold, there is our God Whom we worship; He can save us from the burning, fiery furnace and from your hands, O king!] But if not, let it be known to you, O king [that we will not worship your god, neither will we prostrate ourselves to the golden image that you have set up]!” (Dan. 3:17-18). [We see here that whatever the outcome,] whether [God would] rescue [them] or not- [they declared, regardless] “Let it be known to you, O king [that we will not prostrate ourselves…]!” - [Torath Kohanim 22:137] |
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וְלֹא תְחַלְּלוּ.
לַעֲבֹר עַל דְּבָרַי מְזִידִין; מִמַּשְׁמָע שֶׁנֶּאֱמַר וְלֹא תְחַלְּלוּ מַה תַּלְמוּד לוֹמָר וְנִקְדַּשְׁתִּי? מְסֹר עַצְמְךָ וְקַדֵּשׁ שְׁמִי. יָכוֹל בְּיָחִיד, תַּלְמוּד לוֹמָר בתוך בני ישראל; וּכְשֶׁהוּא מוֹסֵר עַצְמוֹ יִמְסֹר עַצְמוֹ עַל מְנָת לָמוּת, שֶׁכָּל הַמּוֹסֵר עַצְמוֹ עַל מְנָת הַנֵּס, אֵין עוֹשִֹׁין לוֹ נֵס, שֶׁכֵּן מָצִינוּ בַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה שֶׁלֹּא מָסְרוּ עַצְמָן עַל מְנָת הַנֵּס, שֶׁנֶּאֱמַר (דניאל נ'), "וְהֵן לָא יְדִיעַ לֶהֱוֵא לָךְ מַלְכָּא" וְגוֹ', מַצִּיל וְלֹא מַצִּיל — "יְדִיעַ לֶהֱוֵא לָךְ" וְגו' (ספרא):
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| 33Who took you out of the land of Egypt, to be a God to you. I am the Lord. |
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לגהַמּוֹצִ֤יא אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְי֥וֹת לָכֶ֖ם לֵֽאלֹהִ֑ים אֲנִ֖י יְהֹוָֽה: |
| Who took you out [of the land of Egypt]. on this very condition [i.e., to be willing to sacrifice your lives in sanctification of My Holy Name. — [Torath Kohanim 22:138] [And do not think that since it is an obligation, you will not receive reward for sacrificing yourselves, for] |
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הַמּוֹצִיא אֶתְכֶם.
עַל מְנָת כֵּן:
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| I am the Lord. faithful to give reward [to those who fulfill My Torah. — [Torath Kohanim 22:138] |
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אֲנִי ה'.
נֶאֱמָן לְשַׁלֵּם שָׂכָר (שם):
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