Vayikro
Book 3: Leviticus
TZAV - RASHI COMMENTARY
Verse 2: Command Aharon.
{Hebrew Ref} , wherever it occurs1 is an expression of
"urging,"
[both] immediately2 and for [future] generations.3
Said Rabbi Shimon:
It is all the more necessary for the Torah
to urge [the fulfillment of a command]
which involves monetary loss.4
This is the law of the burnt-offering,
this section comes to teach [the rules]
regarding the burning of the fats and limbs [on the altar]
that it is valid all night [long],5
and to teach regarding [sacrifices which became] invalid,
which [of them], if taken up [to the altar],
must be taken down [from there],6
and which [of them], if taken up [to the altar],
need not be taken down,7
for every [mention of the word] {Hebrew Ref} [=teaching]8
comes to include [something new],
[and in this case,] to say
[that there is] one teaching for all that ascend [the altar],
and even [those which became] invalid,
if they were taken up [to the altar],
they need not be taken down.9
It is the burnt-offering,
to exclude [a male animal] which was with a woman
and [a female animal] which was with a man,10
and similar cases,
whose disqualification
[did not occur] in the Holiness [=the Temple],
[but] which became invalid
before they came to the Temple courts.11
Verse 3: Linen garment,
that is the undershirt.12
Why does the verse say {Hebrew Ref} [=his measure]?13
that it should be according to his size.14
On his skin,15
[implying] that nothing should interpose between.16
And he shall separate the ashes.
He would rake a full pan [of ashes]
from the innermost [ashes that were] consumed
and place them on the east [side] of the ramp.17
The ashes [which are formed]
when the fire consumes the burnt-offering---
and makes them ashes.
From that ash he separates {Hebrew Ref} 18
"and place it next to the altar."
(On the altar.
If he finds limbs which were not yet consumed,
he returns them to the altar
after he had raked the coals back and forth
and taken from the innermost ones,19
as it states, "the burnt-offering on the altar."20)
Verse 4: He shall remove his garments,
this is not obligatory, but good manners,
[in order] that he not dirty while taking out the ashes
the clothes in which he performs
[the Temple service] steadily.
Clothes in which he cooked the pot for his master,
he should not pour the goblet for his master in them.
Therefore [the verse continues]:
"and dress in other garments,"
of lesser worth than [these].21
He shall take out the ashes
which are gathered in the heap
[at the center of the altar].
When there is a great deal [of ash],
and there is no place on the wood pile,
he removes it from there.
[But] this is not an obligation every day,22
but the terumoh23 is obligatory every day.24
Verse 5: The fire on the altar shall be kindled with it---
[the Torah] here mentioned many kindlings,
"on its pyre,"25
"the fire of the altar shall be kindled with it"
"the fire on the altar shall be kindled with it,"26
"a continual fire shall be alight on the altar."27
All of them are expounded in Maseches Yomo,28
[where] our Rabbis differed on the number of woodpiles
which were there.
And arrange the burnt-offering on it,
the daily burnt-offering should precede
[all other sacrifices].29
Fats of the peace-offering,
if a peace-offering is brought there.
Our Rabbis learned from here:
"on it"---upon the morning burnt-offering
complete all the sacrifices.
From this [we learn]
that nothing should be [offered] later
than the daily [burnt-offering] of the afternoon.30
Verse 6: A continual fire,
a fire of which it is said, "continual."
That is [the one] with which they kindled the lamps,
as it is said regarding it,
"to keep the lamp burning continually,"31
that too is kindled from the outer altar.32
It shall not go out.
One who extinguishes the fire on the altar
transgresses two prohibitions.33
Verse 7: This is the law of the meal-offering,
there is one law for all of them,
to require oil and frankincense,
which are mentioned in the section [dealing with them].
Perhaps
the requirement of oil and frankincense,
only applies to the meal-offering of a Israelite34
of which a fistful is taken;
how do we know this of a kohein's meal-offering,
which is completely burnt?
The verse says: "the law of."35
Bring it,
that is bringing near,36
to the southwest corner [of the altar].37
Before Ad-noy,
that is the west [side of the altar],
which is on the side of the Tent of Meeting.38
To the front of the altar,
that is the south, which is the "face" of the altar,39
for the ramp is placed in that direction.40
Verse 8: He shall separate from it,
from that which is united [as one mass],
[this teaches] that there should be
a full tenth of an [ephah] in the vessel at one time
when he takes the fistful.41
When he takes his fistful,
[implying] that he should not take the fistful by measure.42
From some of the meal-offering's fine flour
and some of its oil.
From here [we learn] that he takes a fistful
from the place in which the oil is plentiful.43
The meal-offering,
that it should not be mixed
with any other [meal-offering].44
And all the frankincense
which is on the meal-offering,
he shall burn.
He gathers the frankincense after taking the fistful,
and burns it.
Since this is explained in only one of the meal-offerings
in Vayikro,45
it was necessary to repeat this section,
to include all the meal-offerings according to their rule.
Verse 9: In a sacred place.
What is that?
In the courtyard of the Tent of Meeting.
Verse 10: It should not be baked [as] leavened,
their portion,
even the left-over portions [eaten by the kohanim]
are prohibited when leavened.46
As the sin-offering and as the guilt-offering,
the meal-offering of a sinner is like a sin-offering,
therefore [if the kohein] took the fistful
not for its sake,47 it is invalid.48
[In contrast,] a voluntary meal-offering
is like a guilt-offering,49
therefore if he took a fistful not for its sake, it is valid.50
Verse 11: Every male,
even one who has a physical defect.51
Why [=regarding to what aspect of the priesthood]
is this said?
If for eating [whatever the kohein is given as his portion],
it was already stated:
"the food of his G-d of the holiest offering
[shall he eat]!52
Rather, to include [kohanim] who have a physical defect
in [the privilege] of participating in the apportionment.53
Whatever shall touch [them will become sacred].
Holy offerings of a minor degree of sanctity
or common food which touch it [=the meal-offering]
and absorb from it,
Will become sacred,
to become like it,
[that is,] if it [=the meal-offering] is invalid,
they [=the holy offerings] become invalid,
and if it [=the meal-offering] is valid, they shall be eaten
under the stringent rule [of eating] the meal-offering.54
Verse 13: This is the offering of Aharon and his sons,
even ordinary kohanim offer [the] tenth of an ephah
on the day when they are inaugurated
into the Temple service,
but [as for] a Kohein G-dol--- [he offers it] every day,
as it is stated,
"a continual meal-offering [half of it in the morning,
half of it in the evening],"55 etc.
"The kohein who is anointed in his stead
from among his sons [shall also do it],
an everlasting statute."56
Verse 14: Saturated,
scalded in boiling water as much as needed.57
Well-baked,
baked many times;
after its scalding he bakes it in an oven,
and thereupon58 fries it in a pan.59
A meal-offering of broken pieces,
this teaches that it requires breaking.
Verse 15: The kohein who is anointed in his stead
from among his sons,
the one anointed of his sons [to serve] in his stead.60
It shall be entirely burnt,
a fistful is not taken for the remnants to be eaten,
but all of it is completely [burnt],
and so too:
Verse 16: Every meal-offering of a kohein---
of a voluntary offering---
shall be completely [burnt].
Completely,
all of it equally, to the Most High.
Verse 19: [The kohein] who offers it as a
sin-offering,
the one who performs its service,
through which it is made into a sin-offering.
[The kohein] who offers it as a sin-offering
shall eat it.
One fit [to perform] the Temple service61---
excluding one who was [ritually] unclean
at the time of sprinkling the blood,
who does not share in the meat.
It is impossible to say
that [this verse] forbids other kohanim from eating it,
aside from the one who sprinkles its blood,
for it is said below,
"Every male among the kohanim shall eat it."62
Verse 20: Whatever shall touch its flesh,
every foodstuff which touches and absorbs from it,
Shall become holy,
to become like it,
if it [=the sin-offering] is invalid,
it [=foodstuff] becomes invalid,
and if it [=the sin-offering] is valid,
it [=the foodstuff] may be eaten
according to the stringent rule the sin-offering.63
And when of its blood is sprinkled on the garment.
If [something] of its blood is sprinkled on the garment,
that bloodspot on the garment whereon it was sprinkled
you shall wash in the [Temple] court.
Whatever it is sprinkled,
it will have been sprinkled,64
as [in the verse]:
"Neither will their produce extend to the earth"65---
it will be stretched out.66
Verse 21: Must be broken,
because the liquid absorbed in it becomes {Hebrew Ref} ,67
and the same is true of all the holy [offerings].68
And scoured,
an expression like "cleansing ointments for women,"69
escourement in Old French.
Scoured and rinsed,
to cause it to discharge its absorbed [liquids];
but [as for] earthenware pots,
the verse teaches us here,
that [absorbed liquids] never leave its walls.70
Verse 22: Every male among the kohanim may eat it,
thus you learn that "the one who offers it as a sin-offering"
---mentioned above71---
[was not mentioned] in order to exclude other kohanim,
but to exclude one who is not fit for
bringing it as a sin-offering.72
Verse 23: And every sin-offering, etc.
If he brought in [some of] the blood of
an "outer" sin-offering within,73 it is invalid.
And every,
to include other sacrifices.74
Chapter 07 - Rashi
Verse 1: It is most holy.
It is offered, but its exchange is not offered.75
Verse 2: (They will slaughter,
[the verse] has given us many slaughters.
Though we have not found76 a guilt-offering
[offered on behalf] of a community,
it is said, "they will slaughter"---a plural,
and he [=R. Eliezer77] attributed it to a burnt-offering,
to include a communal burnt-offering
[for the requirement
that the slaughter] be in the north [of the altar].)
Verse 3: And all its fat, etc.
Until here the fats [to be burnt on the altar]
have not been set forth in regard to the guilt-offering.78
Therefore, it was necessary to set them out here.
However, the [burning the fats of the] sin offering,
have already been set forth in the section of Vayikra
(chapter 4).
The [fat] tail,
since the guilt-offering is brought79
only from a ram or lamb,80
and a ram and lamb have [already] been included
[in the requirement that] the fat tail [be burnt].81
Verse 5: It is a guilt-offering---
until its name is removed from it.
This teaches us regarding a guilt-offering
whose owners have died
or whose owners have been atoned for,82
even though its value83
is destined to ascend the unemployed
(lit., summertime) altar;84
if it was slaughtered without any designation,85
it is invalid for a burnt-offering
before it is removed for pasture.
[This phrase]86 does not come to teach [us]
regarding a guilt-offering
that it is invalid [when offered] not for its own sake,87
as they expounded [the word] hu', "it is"
which is written in [the section regarding] a sin-offering,88
because [regarding a] guilt-offering
it is said "it is a guilt-offering"
only after its fats have been burnt [on the altar],
while [the guilt-offering] itself
even though its fats have not been burnt is valid.89
Verse 6: It is most holy,
this is expounded in Toras Kohanim [=Sifra].90
Verse 7: One law applies to them both,
in regard to this matter.91
The kohein
who will bring about atonement with it,
the one who is fit to [accomplish] atonement shares in it,
excluding a {Hebrew Ref} 92, a {Hebrew Ref}
93
and an {Hebrew Ref} .94
Verse 8: The skin of the burnt-offering that he brought
shall belong to the kohein, it shall belong to him,
excluding a {Hebrew Ref} and a {Hebrew Ref}
and an {Hebrew Ref} , who do not share in the skin.
Verse 9: To the kohein who offers it, etc.
Perhaps [the means] to him alone?
The verse says:
[It] shall belong to all the sons of Aharon.
Perhaps to all of them?
The verse says: "to the kohein who offers."
How is this?
[It belongs] to the priestly family
[officiating on] that day the [the sacrifice] was offered.95
Verse 10: Mixed with oil,
this is a voluntary meal-offering.96
Or dry
,
this is the meal-offering of a sinner,
and the meal-offering of jealousy,97
which have no oil [and are therefore dry].
Verse 12: If he brings it as a thanksgiving offering,
if [he brings the offering]98
regarding a matter of thanksgiving
for a miraculous act99 which occured to him---
such as [those which happen] to seafarers100
or those who traverse deserts
or those incarcerated in prisons
or a sick person who was healed---
[all these are among those] who must give thanks,
for it is written regarding them:
"Let them thank G-d for His graciousness
and His wonders for humankind,
and let them sacrifice thanksgiving offerings."101
If it is because of one of these situations
that he vowed these peace-offerings
then they are peace-offerings of thanksgiving,
and require [the loaves of] bread recorded in the section,
and are eaten for [only] a day and night,102
as set forth here.
He shall bring along with his thanksgiving offering
four kinds of bread---
[i.e.,] loaves and wafers and cakes saturated in oil,
three kinds of matzoh.
It is [further] written [concerning these]:
"along with loaves of leavened bread,"103 etc.104
And each kind [consisted of] ten loaves---
so it is set forth in Menochos.105
The amount [required consists of]106
five Jerusalemite se'in,
which are [equivalent] to six "desert" ones,
[making] twenty esronos.107
Saturated,
dough scalded in boiling water as much as needed.108
Verse 13: He shall bring his offering
along with the sacrifice.
This tells [us] that the bread is not holy as such
that it itself is sacred109
to become invalid
by [being] taken out [of the Temple courts]
[or by being touched by] a {Hebrew Ref} ,110
nor to be removed [from its sanctified status]
becoming common food through monetary redemption,
until the sacrifice is slaughtered.111
Verse 14: One from each offering,
one [loaf of] bread of each type
he should take as an offering ( {Hebrew Ref} )
for the kohein who does the service [for this sacrifice],
and the rest is eaten by the owners.112
The flesh [of the sacrifice] belongs to the owners,
except for the breast and thigh which are in it,
as is set forth below [in regard to]
the offering of the breast and thigh of the peace-offerings
---and the thanksgiving offering
is called a peace-offering.113
Verse 15: And the flesh
of his thanksgiving peace-offering.
There are many inclusions here:114
to include a sin-offering, a guilt-offering,
the ram [the guilt-offering of] a nazirite,
and the festal offering of the fourteenth [of Nisan]115---
[all of which] may be eated for a day and a night.116
On the day of its sacrifice it may be eaten,
and as the time limit of its flesh
is the time limit of its bread.117
He shall not leave over any of it until morning,
but he may eat it all night.
If so, why did they [=the Rabbis] say: until midnight?
In order to keep a person far from sin.118
Verse 16: If either a vow or a voluntary offering,
which he did not bring as thanksgiving
for a miracle [as above],119
it does not require bread [to accompany the sacrifice],
and it may be eaten for two days [and the night between],
as is set forth in the section.
And on the next day the remnant of it
on the first [day]
may be eaten.120
This vov121 is redundant
[without an inclusion being intended],
and there are many like it in Scripture,
such as "and these are the sons of Tziv'on:
and Ayoh and Anoh,"122
"and give and the Temple and the host to be trampled."123
Verse 18: And if it will be eaten, etc.
124
[this refers to] one who intends during the slaughtering
to eat it on the third [day, which is forbidden]
---[it is of this case] that the verse speaks.
Perhaps if he ate of it on the third [day],
[the sacrifice] should become invalid retroactively?
The verse says:
"it will not be favorably accepted
from the one who brings it"---
it becomes invalid [only] at the time of offering it,125
but it does not become invalid on the third [day].
And thus is its explanation:
At the time of its offering
this should not enter the mind [of the kohein],126
and if he thought of it, "it will be an abomination."
And anyone who eats of it
---
even during the time limit---
shall bear its iniquity
.127
Verse 19: And the flesh
of the sacred [animals] of the peace-offerings,
That shall touch any unclean [thing]
may not be eaten. As to the flesh
---
to include a limb, part of which128 went out;129
that, the inner part is permitted [to be eaten].130
Every [ritually] pure person may eat [the] meat.
What does the verse say?
Since it is said,
"and the blood of your sacrifices
should be poured out [on the altar]," etc.,
"and the flesh you may eat,"131
perhaps
[no one] but the owners may eat peace-offerings?132
Therefore it is said:
"Every [ritually] clean person shall eat [the] meat."133
([As for] the flesh,
every [ritually] pure person may eat [the flesh],
as though to say,
everything which I forbade you
in regard to the sin-offering and guilt-offering,
that if they go outside the [Temple-court] partitions,
they are forbidden,
as is written,
"in the courtyard of the Tent of Meeting
shall they eat it"134
---regarding this [flesh] I say to you,
"Every [ritually] clean person shall eat [the] meat,"
even throughout the city [of Jerusalem]
)135
Verse 20: And his uncleanness is on him.
The verse speaks of bodily uncleanness,136
but a [ritually] clean person who ate
[ritually] unclean [sacrificial meat],
is not punished with {Hebrew Ref} ,137
but rather with the warning of
"and the flesh which shall touch
anything unclean, etc."138
[However,] the warning for a [ritually] unclean person
who ate [ritually] clean [sacrificial meat] is not
explicitly [mentioned] in the Torah.
Rather, the Sages derived it
by [means of] a {Hebrew Ref} .139
Three {Hebrew Ref} 140 are mentioned
in regard to those who eat sacrificial meat
while [ritually] unclean,
and our Rabbis explained them in [Maseches] Shevu'os:141
One is [to teach] a general rule [regarding all sacrifices],
one [teaches the rule regarding] a particular case,142
and one to teach regarding a sliding-scale sacrifice,143
which is recorded only [to prescribe atonement]
for the uncleanness of the Temple and its holy [food].144
Verse 24: May be used for any purpose.
[This] comes to teach regarding [forbidden] fat,
[that it] does not acquire uncleanness [due to] neveiloh.145
[and therefore cannot cause uncleanliness of Neveiloh]
But you are surely not permitted to eat it.
Says the Torah:
Let the prohibition of {Hebrew Ref} and {Hebrew Ref} 146 come
and fall on [=be added to] the prohibition of {Hebrew Ref} ,147
for if [a person] eats it
he will be liable for the prohibition of neveiloh also,
and you should not say
[that one] prohibition may not fall
[=be added] onto another.148
Verse 26: In all your dwelling places.
Since this is an obligation of the individual,149
and is not an obligation
[which pertains] to land [in the Land of Israel],150
it applies in all [Jewish] habitations.
And in Maseches Kiddushin, chapter 1,151
it is explained why it was necessary to state [this].152
Be it of fowl or beast,
excluding the blood of fish and grasshoppers.153
Verse 30: His hands shall bring it, etc.
[To teach] that the owners' hand[s154 should be] on top,
and the fat and breast placed in it,
[with] the kohein's hand beneath [them155]
and he waves them.156
The fire-offerings of Ad-noy,
and what are the fire-offerings?157
He shall bring it, the fat on the breast.
When he158 brings it from the slaughter house,
he places the fat on the breast,
and when he places it
into the hand of the kohein who waves it,
the breast turns out [to be] above and the fat below,159
and this is what is said in another place,
"The thigh of the offering and the breast of the waving
on the fire offerings of the fats
shall they bring to wave," etc.160
And after the waving he gives it to the kohein
who [is to] burn it [on the altar],
and [so] the breast turns up below,
and this is what is said,
"And they place the fats on the breasts
and he burns the fats on the altar."161
[This] teaches us that three kohanim are required for it,
so it is explained in Menochos.162
He shall bring it, the fat on the breast.
Why does he bring the breast?
He brings it to wave it,
and not that it should become [part] of the fire offerings.
Since it is said:
The fire offerings of Ad-noy, the fat on the breast,
perhaps
the breast too should be [part of] the fire offerings?
Therefore it is said,
the breast to wave, etc.163
Verse 31: And the kohein shall burn the fat,
and after that,
The breast shall belong to Aharon.
It teaches us that the meat is not eaten
while the fats are below the altar.164
Verse 32: Thigh,
[the right rear leg]
from the knee joint which is sold with the head
until the middle joint,
which is the calf of the leg.165
Verse 33: Whoever offers the blood
of the peace-offerings, etc.
He who is fit for sprinkling [the blood]
and burning the fats---
excluding one who is [ritually] unclean
at the time of the sprinkling of the blood
or at the time of burning the fats,
[and therefore one] who may not share in the meat.166
Verse 34: Wave, uplift.
He moves them to and fro
[horizontally, in all four directions],
he raises and lowers.167
Verse 37: And for the installation-sacrifices,
for the day of installation of the kehunoh.168
Chapter 08 - Rashi
Verse 2: Take Aharon.
This section was said seven days before
the setting up of the Tabernacle,
for there is no earlier and later [=chronological order]
in the Torah.169
Take Aharon,
take him with [kind] words and draw him [to you].
And the bull [for] the sin-offering, etc.
These are mentioned in the section [which contains]
the commands of the installation-sacrifices
[in the sidro] of VeAtoh Tetzavveh.170
Now, on the first day of the installation-sacrifices
He repeated [the commands] to urge him on
during the [actual] fulfillment [of the command.171
Verse 3: Assemble [the entire congregation]
at the entrance of the Tent of Meeting.
This is one of the places
[in] which a smaller [area] held a larger [number].172
Verse 5: This is the edict---
the things which you will see
that I do before you [=in your sight]
G-d commanded me to do;
you should not say that [it is] for my honor
and my brother's [=Aharon's] honor [that] I do them.
I explained this whole matter [of the installation]
[the sidra of] VeAtoh Tetzavveh.173
Verse 8: The urim,
the letters of the {Hebrew Ref} .174
Verse 9: He placed on the...turban.
Greenish-blue woolen cords which were set in the diadem
he placed on the turban---
thus the diadem was suspended by the turban.175
Verse 11: He sprinkled some of it on the altar.
I do not know where he was commanded
regarding these sprinklings.176
Verse 12: He poured, he anointed.
At first he poured [some oil] on his head,
and after that he placed [some] between his eyebrows,
and drew [the oil with] his finger [along] either side.177
Verse 13: He tied,
an expression [denoting] tying.178
Verse 15: He purified the altar,
he cleaned and purified it
from any strangeness179
[so that it might] enter into [a state of] holiness.180
And sanctified it
with this service
to atone upon it---
from now on all the atonements [might be brought].
Verse 16: [The lobe of] the liver---
aside from the liver181
,
for he would take a little of the liver with it.
Verse 22: The ram for the installation-offering,
the ram of the wholeness-offering,
for "installation" is an expression of "wholeness,"182
for they fulfill183 and complete184
the kohanim in their priesthood.
Verse 26: Oil-bread,
that is the scalded dough185
in which he would use much oil,
[to a total of oil] equal
to that added to the] loaves and wafers [together];
so it is explained in [Maseches] Menochos.186
Verse 28: He burned them on the altar.
Moshe performed [the Temple service]
all seven days of installation
in a white garment.187
In addition to188 the burnt-offering,
after the burnt-offering;
and we do not find a thigh of a peace-offering
brought [=burnt] in any place but this [=offering].
Verse 34: Ad-noy commanded him to do,
all seven days.
And our Rabbis expounded:
To do
,
this [refers] to the ritual of the Red Heifer,189
to bring about atonement
,
this [refers] to the ritual of Yom Kippur,190
and to teach that the Kohein G-dol requires
seclusion seven days before Yom Kippur,191
and similarly the kohein who burns the Heifer.192
Verse 35: And you will not die,
thus, if you do not do so,
you are liable to [the] death [penalty].193
Verse 36: Aharon and his sons fulfilled,
to tell their praise,
that they did not deviate to the right or left.194
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