Tanach
Vayikra 1:10-13 ויקרא א׳:י׳-י״ג
Part of: VayikraVayikra, Aliyah 1Chapter 1
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
וְאִם־מִן־הַצֹּאן קׇרְבָּנוֹ מִן־הַכְּשָׂבִים אוֹ מִן־הָעִזִּים לְעֹלָה זָכָר תָּמִים יַקְרִיבֶֽנּוּ׃
If his offering is from flocks of sheep—of lambs or of goats—for a burnt-offering, he shall bring an unblemished male.
If his offering is from flocks of sheep—of lambs or of goats—for a burnt-offering, he shall bring an unblemished male.
Rashi
מן הצאן, מן הכשבים, מן העזים. הֲרֵי אֵלּוּ ג' מִעוּטִין — פְּרָט לְזָקֵן וּלְחוֹלֶה וְלִמְזֹהָם (שם):
מן הצאן, מן הכבשים, מן העזים — You have here these three words of limitating force (the three — fold “מן”; cf. Note on v. 1); they serve respectively to exclude an old, a sick and a malodorous animal from those that may be sacrificed (Sifra, Vayikra Dibbura d'Nedavah, Section 5 2; Bekhorot 41a).
וְשָׁחַט אֹתוֹ עַל יֶרֶךְ הַמִּזְבֵּחַ צָפֹנָה לִפְנֵי יְהֹוָה וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־דָּמוֹ עַל־הַמִּזְבֵּחַ סָבִֽיב׃
He shall slaughter it on the north side of the altar before Adonoy; and the sons of Aharon, the kohanim, will sprinkle its blood all around the altar.
He shall slaughter it on the north side of the altar before Adonoy; and the sons of Aharon, the kohanim, will sprinkle its blood all around the altar.
Rashi
על ירך המזבח. עַל צַד הַמִּזְבֵּחַ:
על ירך המזבח means ON THE SIDE OF THE ALTAR (cf. Rashi on Exodus 40:22).
צפנה לפני ה'. וְאֵין צָפוֹן בְּבָמָה (שם):
'צפנה לפני ה NORTHWARD BEFORE THE LORD — but the law of slaughtering northward is not necessarily applicable in the case of a “Bamah” (i. e. an animal offered on a “Bamah” as an עולה need not be slaughtered at its north side, for it states here: northward before the Lord, the last words being used only of the Tabernacle and the Temple; cf. Zevachim 119b and Rashi on 'לפני ה וסמך, v. 3).
וְנִתַּח אֹתוֹ לִנְתָחָיו וְאֶת־רֹאשׁוֹ וְאֶת־פִּדְרוֹ וְעָרַךְ הַכֹּהֵן אֹתָם עַל־הָֽעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּֽחַ׃
He shall sever it into its pieces—and its head, and [remove] its fats; and the kohein shall arrange them on the logs which are on the fire that is on the altar.
He shall sever it into its pieces—and its head, and [remove] its fats; and the kohein shall arrange them on the logs which are on the fire that is on the altar.
וְהַקֶּרֶב וְהַכְּרָעַיִם יִרְחַץ בַּמָּיִם וְהִקְרִיב הַכֹּהֵן אֶת־הַכֹּל וְהִקְטִיר הַמִּזְבֵּחָה עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ לַיהֹוָֽה׃ {פ}
He shall wash the innards and feet in water and the kohein shall bring it all and burn it on the altar. It is a burnt-offering; a fire-offering of pleasing fragrance to Adonoy.
He shall wash the innards and feet in water and the kohein shall bring it all and burn it on the altar. It is a burnt-offering; a fire-offering of pleasing fragrance to Adonoy.
ואם מן הצאן. וי"ו מוֹסִיף עַל עִנְיָן רִאשׁוֹן, וְלָמָּה הֻפְסַק? לִתֵּן רֶוַח לְמֹשֶׁה לְהִתְבּוֹנֵן בֵּין פָּרָשָׁה לְפָרָשָׁה (שם):
ואם מן הצאן AND IF [HIS OFFERING BE] OF THE SHEEP — The ו (of אם) adds something to the former subject (i. e. shows that this is a continuation of it). Why, then, is there a break between the two paragraphs (i. e. why does the following form a separate paragraph)? In order to give Moses an interval between the one section and the next section to reflect upon what has already been said (Sifra, Vayikra Dibbura d'Nedavah, Section 5 1).