Tanach
Vayikra 17 ויקרא י״ז
Part of: Achrei MotAchrei Mot, Aliyah 4Achrei Mot, Aliyah 5Petuchah, Leviticus 17:1
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וַיְדַבֵּר יְהֹוָה אֶל־מֹשֶׁה לֵּאמֹֽר׃
Adonoy spoke to Moshe, saying:
Adonoy spoke to Moshe, saying:
דַּבֵּר אֶֽל־אַהֲרֹן וְאֶל־בָּנָיו וְאֶל כׇּל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהֹוָה לֵאמֹֽר׃
Speak to Aharon and to his sons and to all Bnei Yisroel and say to them; this is the edict that Adonoy commanded, saying:
Speak to Aharon and to his sons and to all Bnei Yisroel and say to them; this is the edict that Adonoy commanded, saying:
אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל אֲשֶׁר יִשְׁחַט שׁוֹר אוֹ־כֶשֶׂב אוֹ־עֵז בַּֽמַּחֲנֶה אוֹ אֲשֶׁר יִשְׁחַט מִחוּץ לַֽמַּחֲנֶֽה׃
Each and every person of the House of Israel who will slaughter an ox, lamb, or goat within the encampment or who will slaughter [it] beyond the encampment.
Each and every person of the House of Israel who will slaughter an ox, lamb, or goat within the encampment or who will slaughter [it] beyond the encampment.
Rashi
במחנה. חוּץ לָעֲזָרָה:
במחנה [WHAT MAN SOEVER SLAUGHTERETH …] IN THE CAMP — i. e. outside the forecourt (cf. Sifra, Acharei Mot, Section 6 5; Zevachim 107b).
וְאֶל־פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ לְהַקְרִיב קׇרְבָּן לַֽיהֹוָה לִפְנֵי מִשְׁכַּן יְהֹוָה דָּם יֵחָשֵׁב לָאִישׁ הַהוּא דָּם שָׁפָךְ וְנִכְרַת הָאִישׁ הַהוּא מִקֶּרֶב עַמּֽוֹ׃
And to the entrance of the Tent of Meeting he did not bring it so that it may be brought as an offering to Adonoy, before the Mishkan of Adonoy; it shall be considered for that person as blood, he has spilled blood, and that person shall be cut off from among his people.
And to the entrance of the Tent of Meeting he did not bring it so that it may be brought as an offering to Adonoy, before the Mishkan of Adonoy; it shall be considered for that person as blood, he has spilled blood, and that person shall be cut off from among his people.
Rashi
דם יחשב. כְּשׁוֹפֵךְ דַּם הָאָדָם שֶׁמִּתְחַיֵּב בְּנַפְשׁוֹ:
דם יחשב BLOOD SHALL BE IMPUTED [UNTO THAN MAN] — As though he had shed the blood of a human being, who is guilty of a deadly sin.
דם שפך. לְרַבּוֹת אֶת הַזּוֹרֵק דָּמִים בַּחוּץ (שם):
דם שפך HE HATH SHED BLOOD — These apparently redundant words are intended to include in the penalty of כרת him who sprinkles outside the fore-court the blood of a sacrifice which has been slaughtered within it as is here commanded (Sanhedrin 34b; Zevachim 107a).
לְמַעַן אֲשֶׁר יָבִיאוּ בְּנֵי יִשְׂרָאֵל אֶֽת־זִבְחֵיהֶם אֲשֶׁר הֵם זֹבְחִים עַל־פְּנֵי הַשָּׂדֶה וֶֽהֱבִיאֻם לַֽיהֹוָה אֶל־פֶּתַח אֹהֶל מוֹעֵד אֶל־הַכֹּהֵן וְזָבְחוּ זִבְחֵי שְׁלָמִים לַֽיהֹוָה אוֹתָֽם׃
So that Bnei Yisroel shall bring their sacrifices that they [would] slaughter on the field, and [instead] they shall bring them to Adonoy to the entrance of the Tent of Meeting, to the kohein, and slaughter them as peace-offerings to Adonoy.
So that Bnei Yisroel shall bring their sacrifices that they [would] slaughter on the field, and [instead] they shall bring them to Adonoy to the entrance of the Tent of Meeting, to the kohein, and slaughter them as peace-offerings to Adonoy.
Rashi
אשר הם זבחים. אֲשֶׁר הֵם רְגִילִים לִזְבֹּחַ:
אשר הם זבחים [THAT THE CHILDREN OF ISRAEL MAY BRING THEIR SACRIFICES] WHICH THEY SACRIFICE [IN THE OPEN FIELD ….. UNTO THE LORD] — "which they sacrifice" means, which they are at present accustomed to sacrifice.
וְזָרַק הַכֹּהֵן אֶת־הַדָּם עַל־מִזְבַּח יְהֹוָה פֶּתַח אֹהֶל מוֹעֵד וְהִקְטִיר הַחֵלֶב לְרֵיחַ נִיחֹחַ לַיהֹוָֽה׃
The kohein shall sprinkle the blood on the altar of Adonoy at the entrance of the Tent of Meeting and burn the fat as a pleasing fragrance to Adonoy.
The kohein shall sprinkle the blood on the altar of Adonoy at the entrance of the Tent of Meeting and burn the fat as a pleasing fragrance to Adonoy.
וְלֹא־יִזְבְּחוּ עוֹד אֶת־זִבְחֵיהֶם לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם חֻקַּת עוֹלָם תִּֽהְיֶה־זֹּאת לָהֶם לְדֹרֹתָֽם׃
They shall no longer slaughter their sacrifices to the demons after which they go astray. This shall be an everlasting statute for them, for their descendants.
They shall no longer slaughter their sacrifices to the demons after which they go astray. This shall be an everlasting statute for them, for their descendants.
Rashi
לשעירם. לַשֵּׁדִים, כְּמוֹ וּשְֹעִירִים יְרַקְּדוּ שָׁם (ישעיהו י"ג):
לשעירים .means TO THE DEMONS. Similar is (Isaiah 13:21) “and demons (ושעירים) shall dance there" (Sifra, Acharei Mot, Chapter 9 8).
וַאֲלֵהֶם תֹּאמַר אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמִן־הַגֵּר אֲשֶׁר־יָגוּר בְּתוֹכָם אֲשֶׁר־יַעֲלֶה עֹלָה אוֹ־זָֽבַח׃
To them you shall say: each and every person of the House of Israel and from the proselyte who will reside among them, who will bring a burnt-offering or sacrifice,
To them you shall say: each and every person of the House of Israel and from the proselyte who will reside among them, who will bring a burnt-offering or sacrifice,
Rashi
אשר יעלה עלה. לְחַיֵּב עַל הַמַּקְטִיר אֵבָרִים בַּחוּץ כְּשׁוֹחֵט בַּחוּץ, שֶׁאִם שָׁחַט אֶחָד וְהֶעֱלָה חֲבֵרוֹ שְׁנֵיהֶם חַיָּבִין (זבחים ק"ו):
אשר יעלה עלה [WHOSOEVER MAN THERE BE ….] THAT OFFERETH (lit., bringeth up) A BURNT OFFERING — This is intended to declare one who burns the limbs of sacrifices outside the fore-court to be liable to the penalty of excision just the same as him who slaughtered a sacrifice outside the fore-court; so that if one person slaughtered a sacrifice outside the fore-court and another brought it up on the altar to burn it both are liable to excision (cf. Sifra, Acharei Mot, Chapter 10 6; Zevachim 106a).
וְאֶל־פֶּתַח אֹהֶל מוֹעֵד לֹא יְבִיאֶנּוּ לַעֲשׂוֹת אֹתוֹ לַיהֹוָה וְנִכְרַת הָאִישׁ הַהוּא מֵעַמָּֽיו׃
and to the entrance of the Tent of Meeting he does not bring it, that it be offered to Adonoy; that person shall be cut off from his people.
and to the entrance of the Tent of Meeting he does not bring it, that it be offered to Adonoy; that person shall be cut off from his people.
Rashi
ונכרת. זַרְעוֹ נִכְרָת וְיָמָיו נִכְרָתִין:
ונכרת [THAT MAN] SHALL BE CUT OFF — his offspring are cut off (die out) and his own life-time (lit., his days) is shortened (cf. Rashi and Tos. Shabbat 25a; Tos. Yevamot 2a).
וְאִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יֹאכַל כׇּל־דָּם וְנָתַתִּי פָנַי בַּנֶּפֶשׁ הָאֹכֶלֶת אֶת־הַדָּם וְהִכְרַתִּי אֹתָהּ מִקֶּרֶב עַמָּֽהּ׃
Each and every person of the House of Israel and from the proselyte who resides among them who will eat any blood; I shall direct my anger on the soul of him who eats the blood and I will cut it off from among its people.
Each and every person of the House of Israel and from the proselyte who resides among them who will eat any blood; I shall direct my anger on the soul of him who eats the blood and I will cut it off from among its people.
Rashi
כל דם. לְפִי שֶׁנֶּאֱמַר "בַּנֶּפֶשׁ יְכַפֵּר", יָכוֹל לֹא יְהֵא חַיָּב אֶלָּא עַל דַּם הַמֻּקְדָּשִׁים, תַּ"ל "כָּל דָּם":
כל דם [WHATSOEVER MAN THERE BE … THAT EATETH] ANY BLOOD — Since Scripture states (v. 11) “[for it is the blood] with the life that maketh expiation", I might think that one is liable only for eating the blood of consecrated animals, (i. e. sacrifices), for it is only the blood of such animals that makes expiation. Scripture therefore states here “[Whatsoever man there be … that eateth] any blood [I will cut him off from among his people]" (Sifra, Acharei Mot, Section 7 3).
ונתתי פני. פְּנַאי שֶׁלִּי — פּוֹנֶה אֲנִי מִכָּל עֲסָקַי וְעוֹסֵק בּוֹ (ספרא):
ונתתי פני I WILL SET פני [AGAINST THAT SOUL] — פני is taken to mean as much as פנאי שלי My leisure — i.e. I will turn away (פונה) from all My affairs and concern Myself only with him (Sifra, Acharei Mot, Section 7 4; cf. also Targum Jonathan)
כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּֽי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּֽר׃
For [the] soul of the body is in the blood and I have given it to you [to be placed] on the altar to achieve atonement for your souls, for it is the blood that will achieve atonement for the soul.
For [the] soul of the body is in the blood and I have given it to you [to be placed] on the altar to achieve atonement for your souls, for it is the blood that will achieve atonement for the soul.
Rashi
כי נפש הבשר. שֶׁל כָּל בְּרִיָּה בַּדָּם הִיא תְלוּיָה, וּלְפִיכָךְ נְתַתִּיו (עַל הַמִּזְבֵּחַ) לְכַפֵּר עַל נֶפֶשׁ הָאָדָם — תָּבֹא נֶפֶשׁ וּתְכַפֵּר עַל הַנֶּפֶשׁ:
כי נפש הבשר FOR THE LIFE OF THE FLESH of every creature, not only of animals brought as sacrifices, is dependent on its blood (בדם היא), and it is for this reason that I have placed it [on the altar] to make expiation for the life of man: let life come and expiate for life!
עַל־כֵּן אָמַרְתִּי לִבְנֵי יִשְׂרָאֵל כׇּל־נֶפֶשׁ מִכֶּם לֹא־תֹאכַל דָּם וְהַגֵּר הַגָּר בְּתוֹכְכֶם לֹא־יֹאכַל דָּֽם׃
Therefore, I have said to Bnei Yisroel: Every soul among you shall not eat blood. The proselyte residing among you shall not eat blood.
Therefore, I have said to Bnei Yisroel: Every soul among you shall not eat blood. The proselyte residing among you shall not eat blood.
Rashi
כל נפש מכם. לְהַזְהִיר גְּדוֹלִים עַל הַקְּטַנִּים:
כל נפש מכם NO SOUL OF YOU [SHALL EAT BLOOD] — This is stated in addition to v. 10 to admonish the adults about their young children (that they should not permit them blood to eat — for “no soul” shall eat blood) (Sifra, Acharei Mot, Section 7 6; Yevamot 114a).
וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָֽר׃
Each and every person of the House of Israel and from the proselyte residing among them who will ensnare [the catch] any wild animal or fowl that is permitted to be eaten, he shall spill its blood and cover it with earth.
Each and every person of the House of Israel and from the proselyte residing among them who will ensnare [the catch] any wild animal or fowl that is permitted to be eaten, he shall spill its blood and cover it with earth.
Rashi
אשר יצוד. אֵין לִי אֶלָּא צַיִד, אֲוָזִין וְתַרְנְגוֹלִין מִנַּיִן? תַּ"ל "צֵיד" מִכָּל מָקוֹם; אִם כֵּן לָמָּה נֶאֱמַר "אֲשֶׁר יָצוּד"? שֶׁלֹּא יֹאכַל בָּשָׂר אֶלָּא בַּהַזְמָנָה הַזֹּאת (חולין פ"ד):
אשר יצוד WHO HUNTETH — I seem to have here only the law that the blood of hunted beasts and fowls caught now by hunting must be covered with dust. Whence do I know that this applies also to geese and fowls which have been kept in the house having already been caught? Scripture therefore states יצוד] ציד], “who hunts a hunted thing"— hunted under any circumstances whether now or before. If this be so why does Scripture at all state אשר יצוד (let it merely state 'אשר ישחט וכו)? But it uses the term “hunting” to teach that one should not eat meat except after such toilsome preparation (Sifra, Acharei Mot, Chapter 11 2; Chullin 84a).
אשר יאכל. פְּרָט לִטְמֵאִים (שם פ"ה):
אשר יאכל THAT MAY BE EATEN — This is especially mentioned to the exclusion of unclean animals (Sifra, Acharei Mot, Chapter 11 4).
כִּֽי־נֶפֶשׁ כׇּל־בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָֽאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כׇּל־בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כׇּל־בָּשָׂר דָּמוֹ הִוא כׇּל־אֹכְלָיו יִכָּרֵֽת׃
For [as to] the life of all flesh, its blood is its life, and I have said to Bnei Yisroel: The blood of any flesh, you should not eat, for, the life of all flesh is its blood. Whoever eats of it, shall be cut off.
For [as to] the life of all flesh, its blood is its life, and I have said to Bnei Yisroel: The blood of any flesh, you should not eat, for, the life of all flesh is its blood. Whoever eats of it, shall be cut off.
Rashi
דמו בנפשו הוא. דָּמוֹ הוּא לוֹ בִּמְקוֹם הַנֶּפֶשׁ, שֶׁהַנֶּפֶשׁ תְּלוּיָה בוֹ:
דמו בנפשו הוא means its blood represents its life (במקום הנפש), in as much as its life is depending on it.
כי נפש כל בשר דמו הוא. הַנֶּפֶשׁ הִיא הַדָּם. דָּם וּבָשָׂר לְשׁוֹן זָכָר, נֶפֶשׁ לְשׁוֹן נְקֵבָה:
כי נפש כל בשר דמו הוא means the life is (is identical with) the blood; דם and בשר are masculine, נפש is feminine.
וְכׇל־נֶפֶשׁ אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה בָּאֶזְרָח וּבַגֵּר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעֶרֶב וְטָהֵֽר׃
Anybody that will eat an improperly slaughtered animal or an animal with a fatal defect among the native-born and the proselyte, shall wash his clothing and bathe in water and is impure until the evening, and [then] becomes purified.
Anybody that will eat an improperly slaughtered animal or an animal with a fatal defect among the native-born and the proselyte, shall wash his clothing and bathe in water and is impure until the evening, and [then] becomes purified.
Rashi
אשר תאכל נבלה וטרפה. בְּנִבְלַת עוֹף טָהוֹר דִּבֵּר הַכָּתוּב, שֶׁאֵין לָהּ טֻמְאָה אֶלָּא בְשָׁעָה שֶׁנִּבְלַעַת בְּבֵית הַבְּלִיעָה, וְלִמֶּדְךָ כָּאן שֶׁמְּטַמְּאָה בַאֲכִילָתָהּ (וְאֵינָהּ מְטַמְּאָה בְמַגָּע); וּטְרֵפָה הָאֲמוּרָה כָּאן לֹא נִכְתַּב אֶלָּא לִדְרֹשׁ, וְכֵן שָׁנִינוּ: יָכוֹל תְּהֵא נִבְלַת עוֹף טָמֵא מְטַמְּאָה בְּבֵית הַבְּלִיעָה, תַּ"ל טְרֵפָה — מִי שֶׁיֵּשׁ בְּמִינוֹ טְרֵפָה, יָצָא עוֹף טָמֵא שֶׁאֵין בְּמִינוֹ טְרֵפָה (ספרא; זבחים ע'):
אשר תאכל נבלה וטרפה [AND EVERY SOUL] THAT EATETH CARRION, OR THAT WHICH WAS TORN … [HE SHALL BOTH WASH HIS GARMENTS AND LAVE HIMSELF IN WATER] — Scripture is here speaking of the carrion of a clean bird which causes uncleanness only during the time it passes through the gullet (lit., it is being swallowed in the gullet) and what Scripture teaches you here is that it makes one unclean by eating of it [but it does not defile one by touching it]. The טרפה mentioned here (though being superfluous since a טרפה which died) is of course also a נבלה and thus causes uncleanness just as any other נבלה is mentioned only for the sake of the correct interpretation of the word נבלה. For thus we learn (in Sifra): One might think that the carrion of an unclean bird causes uncleanness in the moment it passes through the gullet! Scripture therefore adds the word טרפה to intimate that this law of נבלה applies only to that class of birds among which טרפה is possible, thus excluding unclean birds for in their class a רפהט can never occur (Sifra, Acharei Mot, Chapter 12 7; Zevachim 69b).
וְאִם לֹא יְכַבֵּס וּבְשָׂרוֹ לֹא יִרְחָץ וְנָשָׂא עֲוֺנֽוֹ׃ {פ}
If he does not wash [his clothes] and does not bathe his flesh, he bears [the burden of] his iniquity.
If he does not wash [his clothes] and does not bathe his flesh, he bears [the burden of] his iniquity.
Rashi
ונשא עונו. אִם יֹאכַל קֹדֶשׁ אוֹ יִכָּנֵס לַמִּקְדָּשׁ חַיָּב עַל טֻמְאָה זוֹ כְּכָל שְׁאָר טֻמְאוֹת (ספרא):
ונשא עונו THEN HE SHALL BEAR HIS INIQUITY — If he eats sacred food or enters the Sanctuary in this state of uncleanness he becomes liable to excision for this uncleanness just as for doing these things in any other state of uncleanness (Sifra, Acharei Mot, Chapter 12 14).
ובשרו לא ירחץ ונשא עונו. עַל רְחִיצַת גּוּפוֹ עָנוּשׁ כָּרֵת וְעַל כִּבּוּס בְּגָדִים בְּמַלְקוּת (שם):
ובשרו לא ירחץ ונשא עונו [BUT IF HE WASH THEM NOT], NOR LAVE HIS FLESH HE SHALL BEAR HIS INIQUITY — For the omission to lave his body before entering the Sanctuary or before eating sacred food he is liable to excision, but for the omission to wash his clothes he is liable to lashes only (Sifra, Acharei Mot, Chapter 12 13).
Where next
Keep reading
- Chapter 16
- Chapter 18
- Achrei Mot Parsha
אשר ישחט שור או כשב. בַּמֻּקְדָּשִׁין הַכָּתוּב מְדַבֵּר, שֶׁנֶּאֱמַר "לְהַקְרִיב קָרְבָּן" (זבחים ק"ז):
ישחט שור או כשב אשר [WHAT MAN SOEVER] THAT SLAUGHTERETH AN OX, OR A LAMB — Scripture is speaking here of consecrated animals since it says (v. 4) "and bringeth it not unto the appointed tent to offer an offering" (cf. Sifra, Acharei Mot, Section 6 3; Zevachim 106a).