Tanach
Vayikra 6:17-23 ויקרא ו׳:י״ז-כ״ג
Part of: TzavTzav, Aliyah 2Chapter 6
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וַיְדַבֵּר יְהֹוָה אֶל־מֹשֶׁה לֵּאמֹֽר׃
And Adonoy spoke to Moshe, saying:
And Adonoy spoke to Moshe, saying:
דַּבֵּר אֶֽל־אַהֲרֹן וְאֶל־בָּנָיו לֵאמֹר זֹאת תּוֹרַת הַֽחַטָּאת בִּמְקוֹם אֲשֶׁר תִּשָּׁחֵט הָעֹלָה תִּשָּׁחֵט הַֽחַטָּאת לִפְנֵי יְהֹוָה קֹדֶשׁ קׇֽדָשִׁים הִֽוא׃
Speak to Aharon and his sons, saying: this is the law of the sin-offering. In the place where the burnt-offering is slaughtered, the sin-offering shall be slaughtered, before Adonoy; it is holy of holies [most holy].
Speak to Aharon and his sons, saying: this is the law of the sin-offering. In the place where the burnt-offering is slaughtered, the sin-offering shall be slaughtered, before Adonoy; it is holy of holies [most holy].
הַכֹּהֵן הַֽמְחַטֵּא אֹתָהּ יֹאכְלֶנָּה בְּמָקוֹם קָדֹשׁ תֵּֽאָכֵל בַּחֲצַר אֹהֶל מוֹעֵֽד׃
The kohein who offers it as a sin-offering, shall eat it. It shall be eaten in a sacred place, in the Courtyard of the Tent of Meeting.
The kohein who offers it as a sin-offering, shall eat it. It shall be eaten in a sacred place, in the Courtyard of the Tent of Meeting.
Rashi
המחטא אתה יאכלנה. הָרָאוּי לַעֲבוֹדָה; יָצָא טָמֵא בִּשְׁעַת זְרִיקַת דָּמִים, שֶׁאֵינוֹ חוֹלֵק בַּבָּשָׂר; וְאִי אֶפְשָׁר לוֹמַר שֶׁאוֹסֵר שְׁאָר כֹּהֲנִים בַּאֲכִילָתָהּ חוּץ מִן הַזּוֹרֵק דָּמָהּ, שֶׁהֲרֵי נֶאֱמַר לְמַטָּה כָּל זָכָר בַּכֹּהֲנִים יֹאכַל אֹתָהּ (זבחים צ"ט):
המחטא אתה יאכלנה THE PRIEST THAT OFFERETH IT MAY EAT IT — i. e., the priest who is fitted to carry out the rite (so that the words denote: Any priest who may offer it as a sin-offering may eat of it; they do not refer to that priest alone who offered it). Thus there is excluded a priest who is unclean (and therefore unfitted) when the blood is sprinkled — that he has no share in the flesh. One cannot say that Scripture here forbids the eating of it to ANY priests (i. e. even to clean priests) except him who sprinkles the blood, because, you see, it is stated later on (v. 22), “All the males among the priests may eat thereof” (cf. Zevachim 99a).
כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ יִקְדָּשׁ וַאֲשֶׁר יִזֶּה מִדָּמָהּ עַל־הַבֶּגֶד אֲשֶׁר יִזֶּה עָלֶיהָ תְּכַבֵּס בְּמָקוֹם קָדֹֽשׁ׃
Whatever shall touch its flesh shall become holy and when of its blood is sprinkled on the garment, whatever it is sprinkled upon, you shall wash in a sacred place.
Whatever shall touch its flesh shall become holy and when of its blood is sprinkled on the garment, whatever it is sprinkled upon, you shall wash in a sacred place.
Rashi
כל אשר יגע בבשרה. כָּל דְּבַר אֹכֶל אֲשֶׁר יִגַּע וְיִבְלַע מִמֶּנָּה:
כל אשר יגע בבשרה WHATSOEVER SHALL TOUCH THE FLESH THEREOF [SHALL BECOME HOLY] — any article of food that shall touch it and absorb anything of it (cf. Sifra, Tzav, Section 4 5; Zevachim 97a and Rashi on v. 11),
יקדש. לִהְיוֹת כָּמוֹהָ — אִם פְּסוּלָה תִּפָּסֵל, וְאִם הִיא כְּשֵׁרָה, תֵּאָכֵל כַּחֹמֶר שֶׁבָּהּ:
יקדש SHALL BE HOLY, so as to become exactly like itself: if it (the sin-offering) has become invalid, it (the food touching it) also becomes disqualified, and if that be fit for eating this may be eaten only under the same stringency applying to it (the sin-offering).
ואשר יזה מדמה על הבגד. וְאִם הֻזָּה מִדָּמָהּ עַל הַבֶּגֶד, אוֹתוֹ מְקוֹם הַדָּם שֶׁבַּבֶּגֶד אֲשֶׁר יִזֶּה עָלֶיה, תְּכַבֵּס בְּתוֹךְ הָעֲזָרָה:
ואשר יזה מדמה על הבגד means, and if there is splashed of the blood thereof on a garment, that blood-stained spot in the garment whereon it was splashed shalt thou wash in the forecourt (Sifra, Tzav, Chapter 6 3).
אשר יזה. יְהֵא נִזֶּה, כְּמוֹ וְלֹא יִטֶּה לָאָרֶץ מִנְלָם (איוב ט"ו) — יְהֵא נָטוּי:
אשר יזה means, shall be splashed. It is the same as the verb in (Job. 15:29) “and their substance shall not be spread (יטה) on earth” (cf. Rashi on that verse).
וּכְלִי־חֶרֶשׂ אֲשֶׁר תְּבֻשַּׁל־בּוֹ יִשָּׁבֵר וְאִם־בִּכְלִי נְחֹשֶׁת בֻּשָּׁלָה וּמֹרַק וְשֻׁטַּף בַּמָּֽיִם׃
An earthenware vessel in which it was cooked, must be broken. If it was cooked in a copper vessel, it must be scoured and rinsed with water.
An earthenware vessel in which it was cooked, must be broken. If it was cooked in a copper vessel, it must be scoured and rinsed with water.
Rashi
ישבר. לְפִי שֶׁהַבְּלִיעָה שֶׁנִּבְלַעַת בּוֹ נַעֲשֶׂה נוֹתָר, וְהוּא הַדִּין לְכָל הַקֳּדָשִׁים:
ישבר [BUT AN EARTHEN VESSEL WHEREIN IT IS SODDEN] SHALL BE BROKEN — because the substance absorbed in it becomes what is known as נותר (the technical term for any portion of a sacrifice not eaten by the time prescribed for this) (cf. Avodah Zarah 76a). That, too, is the regulation applicable to all sacrifices (i. e. that an earthen vessel wherein they have been cooked must be broken).
ומרק. לְשׁוֹן תַּמְרוּקֵי הַנָּשִׁים (אסתר ב'), אשקור"מנט בְּלַעַז:
ומרק — of the same root and meaning as the noun in (Esther 2:12) “the things for purifying (תמרוקי) women”; escourement in old French; English, scouring.
ומרק ושטף. לִפְלֹט אֶת בְּלִיעָתוֹ, אֲבָל כְּלִי חֶרֶס לִמֶּדְךָ הַכָּתוּב כָּאן שֶׁאֵינוֹ יוֹצֵא מִידֵי דָּפְיוֹ לְעוֹלָם (עבודה זרה ל"ד):
ומרק ושטף [AND IF IT BE SODDEN IN A COPPER POT] IT SHALL BE BOTH SCOURED AND RINSED [IN WATER] — in order that it should give out what it has absorbed: but as far as an earthen vessel is concerned Scripture teaches you that it can never get rid of its taint (lit., can never leave the grasp which its taint has on it) (Avodah Zarah 34a; Pesachim 30b).
כׇּל־זָכָר בַּכֹּהֲנִים יֹאכַל אֹתָהּ קֹדֶשׁ קׇֽדָשִׁים הִֽוא׃
Every male among the kohanim may eat it; it is holy of holies [=most holy].
Every male among the kohanim may eat it; it is holy of holies [=most holy].
Rashi
כל זכר בכהנים יאכל אתה. הָא לָמַדְתָּ שֶׁהַמְחַטֵּא אוֹתָהּ הָאָמוּר לְמַעְלָה לֹא לְהוֹצִיא שְׁאָר הַכֹּהֲנִים, אֶלָּא לְהוֹצִיא אֶת שֶׁאֵינוֹ רָאוּי לְחִטּוּי:
כל זכר בכהנים יאכלנה ALL MALES AMONG THE PRIESTS SHALL EAT THEREOF — Thus you learn that the statement “[the priest] that offers it for a sin-offering [shall eat it]” made above (v. 19) is not intended to exclude other priests (i. e. such as did not actually perform the rites of that sacrifice), but only to exclude from eating it those priests who were at that time unfit to bring it as a sin-offering (cf. Rashi on v. 19).
וְכׇל־חַטָּאת אֲשֶׁר יוּבָא מִדָּמָהּ אֶל־אֹהֶל מוֹעֵד לְכַפֵּר בַּקֹּדֶשׁ לֹא תֵאָכֵל בָּאֵשׁ תִּשָּׂרֵֽף׃ {פ}
Every sin-offering whose blood is to be brought inside the Tent of Meeting to bring about atonement inside the Sanctuary may not be eaten; it must be burned in fire.
Every sin-offering whose blood is to be brought inside the Tent of Meeting to bring about atonement inside the Sanctuary may not be eaten; it must be burned in fire.
Rashi
וכל חטאת וגו'. שֶׁאִם הִכְנִיס מִדַּם חַטָּאת הַחִיצוֹנָה לִפְנִים פְּסוּלָה:
'וכל חטאת וגו AND NO SIN OFFERING [WHEREOF ANY OF THE BLOOD IS BROUGHT INTO THE TENT OF MEETING SHALL BE EATEN] — This means, that if the priest brought any of the blood of an “external” sin-offering (one the blood of which has to be sprinkled on the outer altar) into the Interior it becomes invalid and must be burnt.
וכל. לְרַבּוֹת שְׁאָר קָדָשִׁים (ספרא):
וכל AND ALL — The word “all” serves to include in this law other sacrifices too (Sifra, Tzav, Chapter 8 1; Zevachim 81b).
המחטא אתה. הָעוֹבֵד עֲבוֹדוֹתֶיהָ — שֶׁהִיא נַעֲשֵׂית חַטָּאת עַל יָדוֹ:
המחטא אתה means the priest who performs those rites connected with it (i. e. those connected with the sprinkling of the blood), he is called the מחטא because it is through him that it becomes a sin-offering.