Vayikra 7:11-21 ויקרא ז׳:י״א-כ״א

אם על תודה יקריבנו. אִם עַל דְּבַר הוֹדָאָה עַל נֵס שֶׁנַּעֲשָׂה לוֹ, כְּגוֹן יוֹרְדֵי הַיָּם וְהוֹלְכֵי מִדְבָּרוֹת וַחֲבוּשֵׁי בֵּית הָאֲסוּרִים וְחוֹלֶה שֶׁנִּתְרַפֵּא — שֶׁהֵן צְרִיכִין לְהוֹדוֹת, שֶׁכָּתוּב בָּהֶן יוֹדוּ לַה' חַסְדּוֹ וְנִפְלְאוֹתָיו לִבְנֵי אָדָם וְיִזְבְּחוּ זִבְחֵי תוֹדָה (תהילים ק"ז) — אִם עַל אַחַת מֵאֵלֶּה נָדַר שְׁלָמִים הַלָּלוּ, שַׁלְמֵי תּוֹדָה הֵן, וּטְעוּנוֹת לֶחֶם הָאָמוּר בָּעִנְיָן, וְאֵין נֶאֱכָלִין אֶלָּא לְיוֹם וְלַיְלָה, כְּמוֹ שֶׁמְּפֹרָשׁ כָּאן:

אם על תודה יקריבנו IF HE OFFER IT FOR A THANKSGIVING — i.e., if he brings it on account of (על) a matter that requires thanksgiving (תודה): on account of a miraculous deliverance that was wrought for him, as being, for instance, one of those who have made a sea-voyage. or travelled in the wilderness, or had been kept in prison, or if he had been sick and was now healed, all of whom are bound to offer thanks-giving, since it is written with reference to them, (Psalms 107:8, 15, 21, 31) “Let them offer thanksgiving to the Lord for His goodness, and for His wonderful works to the children of men!” (cf. Rashi on those vv. and on vv. 4, 10, 17 and 23 of that chapter; see also Berakhot 54b) — if it is on account of one of these things that he vowed those peace offerings, they are “peace offerings for acknowledgement” and require the offering of bread that is mentioned in the section, and may not be eaten beyond a period of one day and one night as it is here set forth (v. 15) [whilst other שלמים may be eaten at any time during two days and the intervening night].

והקריב על זבח התודה. אַרְבָּעָה מִינֵי לֶחֶם — חַלּוֹת וּרְקִיקִין וּרְבוּכָה, שְׁלוֹשָׁה מִינֵי מַצָּה, וּכְתִיב עַל חַלֹּת לֶחֶם חָמֵץ וְגוֹ'; וְכָל מִין וָמִין עֶשֶׂר חַלּוֹת, כָּךְ מְפֹרָשׁ בִּמְנָחוֹת, וְשִׁעוּרָן חָמֵשׁ סְאִין יְרוּשַׁלְמִיּוֹת, שֶׁהֵן ו' מִדְבָּרִיּוֹת, כ' עִשָּׂרוֹן (מנחות ע"ו):

והקריב על זבח התודה [IF HE OFFER IT FOR AN ACKNOWLEDGEMENT] THEN HE SHALL OFFER WITH THE SACRIFICE OF ACKNOWLEDGEMENT four sorts of bread: cakes, wafers and cakes of flour saturated with oil — these being three kinds of unleavened bread; it further states (v. 13), “together with cakes of leavened bread [he shall offer his offering etc.]”, thus making four. Each kind consisted of ten cakes; thus is it explained in Treatise Menachoth 77a. And their total measure was five Seahs according to the Jerusalem standard, these being equal to six Seahs of the “wilderness” standard (i.e. in force at the period when the Israelites were in the wilderness) comprising 20 tenths of an ephah) (Menachot 76b).

מרבכת. לֶחֶם חָלוּט בְּרוֹתְחִין כָּל צָרְכּוֹ:

מרבכת — bread scalded with oil, as much as is needed to saturate it.

יקריב קרבנו על זבח. מַגִּיד שֶׁאֵין הַלֶּחֶם קָדוֹשׁ קְדֻשַּׁת הַגּוּף — לִפָּסֵל בְּיוֹצֵא וּטְבוּל יוֹם וּמִלָּצֵאת לְחֻלִּין בְּפִדְיוֹן — עַד שֶׁיִּשָּׁחֵט הַזֶּבַח (ספרא):

יקריב קרבנו על זבח [WITH THE CAKES OF LEAVENED BREAD] HE SHALL OFFER HIS OFFERING WITH THE SACRIFICE — The word קרבנו is redundant (it would have sufficed to say על חלת לחם חמץ יקריבנו), it intimates that the bread is not holy as such (קדוש קדושת הגוף), that it should become invalid by being carried forth from the forecourt, or by the touch of טבול יום (see v. 7) and so as to become incapable of going forth from its holy status to that of non-holy (ordinary) food (as is the case with a sacrifice that is קדוש קדושת הגוף), before the sacrifice is slaughtered (Menachot 78b)

אחד מכל קרבן. לֶחֶם אֶחָד מִכָּל מִין וָמִין יִטֹּל תְּרוּמָה לַכֹּהֵן הָעוֹבֵד עֲבוֹדָתוֹ, וְהַשְּׁאָר נֶאֱכָל לַבְּעָלִים (מנחות ע"ז); וּבָשָׂר לַבְּעָלִים חוּץ מֵחָזֶה וְשׁוֹק שֶׁבָּהּ, כְּמוֹ שֶׁמְּפֹרָשׁ לְמַטָּה תְּנוּפַת חָזֶה וְשׁוֹק בִּשְׁלָמִים, וְהַתּוֹדָה קְרוּיָה שְׁלָמִים:

אחד מכל קרבן [AND OF IT SHALL HE OFFER] ONE OUT OF EACH OFFERING [FOR A HEAVE OFFERING UNTO THE LORD] — one bread (piece) of each of these different kinds shall he take as a heave offering for the priest who performs the rite connected with it (the קרבן), and the rest may be eaten by the owner (Menachot 77b). The flesh of the sacrifice also belongs to the owner with the exception of the breast and the shoulder of it, just as the waving of the breast and the shoulder is expressly prescribed later on, (Leviticus 7:31 Leviticus 7:32) in the case of the “peace offerings”, thus making them become the portion of the priests (cf. Leviticus 7:31 Leviticus 7:32), and the sacrifice of acknowledgement comes under the term שלמים (Zevachim 4a).

ובשר זבח תודת שלמיו. יֵשׁ כָּאן רִבּוּיִין הַרְבֵּה, לְרַבּוֹת חַטָּאת וְאָשָׁם וְאֵיל נָזִיר וַחֲגִיגַת אַרְבָּעָה עָשָׂר שֶׁיִּהְיוּ נֶאֱכָלִין לְיוֹם וְלַיְלָה (ספרא):

ובשר זבח תורת שלמיו AND THE FLESH OF THE SACRIFICE OF THE PEACE OFFERING FOR ACKNOWLEDGEMENT [SHALL BE EATEN THE SAME DAY] — There are here many apparently redundant words (רבויין); they are intended to include in this law the sin-offering, the guilt-offering, the Nazarite’s ram and the חגיגה (the festive offering of the pilgrims) brought on the fourteenth of Nisan — that these should be eaten only during one day (the day of slaughtering) and the following night, just as the תודה, and not two days and the intervening night as is the period assigned for שלמים - Sifra, Tzav, Chapter 12 1; Zevachim 36a)

ביום קרבנו יאכל. וְכִזְמַן בְּשָׂרָהּ זְמַן לַחְמָהּ:

ביום קרבנו יאכל [AND THE FLESH …] SHALL BE EATEN ON THE DAY THAT HIS OFFERING IS EATEN — and as the period prescribed for eating its flesh is the period during which its bread may be eaten (Sifra, Tzav, Chapter 12 1).

לא יניח ממנו עד בקר. אֲבָל אוֹכֵל הוּא כָּל הַלַּיְלָה, אִם כֵּן לָמָּה אָמְרוּ עַד חֲצוֹת? כְּדֵי לְהַרְחִיק אָדָם מִן הָעֲבֵרָה (שם):

לא יניח ממנו עד בקר HE SHALL NOT LEAVE ANY OF IT TILL THE MORNING, but during the whole night he may eat of it. But if this be so why have they (the Rabbis) said, (Zevachim 55a) “The sacrifice of acknowledgement etc. … may only be eaten during the day and the following night till midnight”? As a precaution to keep people far from the possibility of sinning (cf. Berakhot 2a).

ואם נדר או נדבה. שֶׁלֹּא הֱבִיאָהּ עַל הוֹדָאָה שֶׁל נֵס, אֵינָהּ טְעוּנָה לֶחֶם, וְנֶאֱכֶלֶת לִשְׁנֵי יָמִים כְּמוֹ שֶׁמְּפֹרָשׁ בָּעִנְיָן:

ואם נדר או נדבה BUT IF [THE SACRIFICE OF HIS OFFERING BE] A VOW OR A FREE WILL OFFERING — i. e., that he does not bring it as an acknowledgement of some miraculous deliverance (cf. Rashi v. 12), then it does ‘not require the offering of bread and may be eaten during two days as is set forth in the section.

וממחרת והנותר ממנו בָּרִאשׁוֹן יאכל. וי"ו זוֹ יְתֵרָה הִיא, וְיֵשׁ כָּמוֹהָ הַרְבֵּה בַּמִּקְרָא, כְּגוֹן וְאֵלֶה בְנֵי צִבְעוֹן וְאַיָּה וַעֲנָה (בראשית ל"ו), תֵּת וְקֹדֶשׁ וְצָבָא מִרְמָס (דניאל ח'):

וממחרת והנותר ממנו AND ON THE MORROW ALSO THE REMAINDER OF IT — i. e. what remained on the first day, יאכל MAY BE EATEN; — this ו (that of והנותר) is redundant (the text being equivalent to וממחרת הנותר ממנו יאכל); there are many similar examples in Scripture: (Genesis 36:24) “And these are the sons of Zibean: And Ajah (ואיה) and Anah”; (Daniel 8:13): “to give and the Sanctuary (וקדש) and the host to be trampled under foot”.

ואם האכל יאכל וגו'. בִּמְחַשֵּׁב בַּשְּׁחִיטָה לְאָכְלוֹ בַּשְּׁלִישִׁי הַכָּתוּב מְדַבֵּר; יָכוֹל אִם אָכַל מִמֶּנּוּ בַּשְּׁלִישִׁי יִפָּסֵל לְמַפְרֵעַ, תַּלְמוּד לוֹמַר הַמַּקְרִיב אֹתוֹ לֹא יֵחָשֵׁב — בִּשְׁעַת הַקְרָבָה הוּא נִפְסָל וְאֵינוֹ נִפְסָל בַּשְּׁלִישִׁי; וְכֵן פֵּרוּשׁוֹ: בִּשְׁעַת הַקְרָבָתוֹ לֹא תַּעֲלֶה זֹאת בְּמַחֲשָׁבָה, וְאִם חִשֵּׁב פִּגּוּל יִהְיֶה (זבחים כ"ט):

אם האכל יאכל וגו' ‏ AND IF ANY [OF THE FLESH] SHOULD BE EATEN AT ALL [ON THE THIRD DAY) — Scripture is speaking of one who has the intention whilst slaughtering thė sacrifice to eat it (the flesh) on the third day. One might think that what the text really means is, that if one has eaten of it on the third day it becomes disqualified retrospectively (i. e., that it is regarded as having been invalid from the moment that it was offered)! Scripture, however, states, “As for him that offereth it, there shall be no מחשבה to him” implying that at the time when it is offered it can become disqualified, and that it cannot become disqualified on the third day (Sifra, Tzav, Section 8 1). And the following is its meaning (that of the text): At the time when it is offered, this shall not enter the mind of any priest performing a rite with it, to eat of it on the third day, and if he does harbour such a thought, it becomes פגול, an abominable thing,

והנפש האכלת ממנו. אֲפִלּוּ בְּתוֹךְ הַזְּמַן עונה תשא:

והנפש האכלת ממנו AND THE SOUL THAT EATETH OF IT even within this period (of three days), עונה תשא SHALL BEAR ITS INIQUITY.

והבשר. שֶׁל קֹדֶשׁ שְׁלָמִים אשר יגע בכל טמא לא יאכל:

והבשר AND THE FLESH of the sacred animals constituting peace-offerings (not that of פגול mentioned in v. 18, for this may not be eaten even though it does not touch an unclean thing), אשר יגע בכל טמא לא יאכל THAT TOUCHETH ANY UNCLEAN THING SHALL NOT BE EATEN.

והבשר. לְרַבּוֹת אֵבֶר שֶׁיָּצָא מִקְצָתוֹ — שֶׁהַפְּנִימִי מֻתָּר (ספרא):

והבשר — The word והבשר the second time it occurs in this verse is redundant (it should have stated: כל טהור יאכל בשר) but it is intended to include in the law mentioned here, the limb of a sacrifice that went forth (was brought out) in part from the place where it had to be eaten (in the case of שלמים, from Jerusalem, in that of קדשי קדשים, from the forecourt) — that the part that remained inside is permitted to be eaten (cf. Sifra, Tzav, Section 9 6).

כל טהור יאכל בשר. מַה תַּ"ל? לְפִי שֶׁנֶּאֱמַר וְדַם זְבָחֶיךָ יִשָּׁפֵךְ וְגוֹ' וְהַבָּשָֹר תֹּאכֵל (דברים י"ב), יָכוֹל לֹא יֹאכְלוּ שְׁלָמִים אֶלָּא הַבְּעָלִים, לְכָךְ נֶאֱמַר כָּל טָהוֹר יֹאכַל בָּשָֹר (ספרא):

כל טהור יאכל בשר ALL THAT ARE CLEAN MAY EAT FLESH — Why is this stated? Why should it not be assumed that a clean person may eat of the sacrifices? But, since it is stated, (Deuteronomy 12:27) “and the blood of thy sacrifices shall be poured upon the altar …, but the flesh thou mayest eat”, I might have thought, that as it speaks of thy sacrifices and states “thou mayest eat”, only the owner of the sacrifices may eat the peace-offerings! For this reason it is stated here: “all that are clean may eat flesh” (Sifra, Tzav, Section 9 7).

(והבשר כל טהור יאכל בשר. כְּלוֹמַר, כָּל מַה שֶּׁאָסַרְתִּי לְךָ בְּחַטָּאת וְאָשָׁם, שֶׁאִם יָצְאוּ חוּץ לַקְּלָעִים אֲסוּרִין — כְּמוֹ שֶׁכָּתוּב בַּחֲצַר אֹהֶל מוֹעֵד יֹאכְלוּהָ (ויקרא ו') — בְּבָשָׂר זֶה אֲנִי אוֹמֵר לְךָ כָּל טָהוֹר יֹאכַל בָּשָׂר אֲפִלּוּ בְּכָל הָעִיר):

[והבשר כל טהור יאכל בשר ‎AND AS FOR THE FLESH ALL THAT ARE CLEAN MAY EAT FLESH — This is as much as to say: all that I have told thee (some editions read: שאסרתי לך, — “that I have forbidden thee”), is only in the case of the sin-offering and a guilt-offering: that if these went forth (were carried forth) without the hangings of the forecourt they are forbidden (נפסלים ביוצא), as it is said, (Leviticus 6:19) “in the enclosure of the tent of meeting”) shall they eat it”; but with regard to this flesh (that of שלמים) I tell thee, “all that are clean may eat flesh” even amidst all the people (some editions read: בכל העיר, “in the whole city”, which is what “amidst all the people” is intended to mean)].

וטמאתו עליו. בְּטֻמְאַת הַגּוּף הַכָּתוּב מְדַבֵּר, אֲבָל טָהוֹר שֶׁאָכַל אֶת הַטָּמֵא אֵינוֹ עָנוּשׁ כָּרֵת אֶלָּא אַזְהָרַת והבשר אשר יגע בכל טמא וגו'; וְאַזְהָרַת טָמֵא שֶׁאָכַל אֶת הַטָּהוֹר אֵינָהּ מְפֹרֶשֶׁת בַּתּוֹרָה, אֶלָּא חֲכָמִים לְמָדוּהָ בִּגְזֵרָה שָׁוָה; שָׁלוֹשׁ כָּרֵתוֹת אֲמוּרוֹת בְּאוֹכְלֵי קָדָשִׁים בְּטֻמְאַת הַגּוּף, וּדְרָשׁוּם רַבּוֹתֵינוּ בִּשְׁבוּעוֹת אַחַת לִכְלָל, וְאַחַת לִפְרָט, וְאַחַת לְלַמֵּד עַל קָרְבָּן עוֹלֶה וְיוֹרֵד שֶׁלֹּא נֶאֱמַר אֶלָּא עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו:

וטמאתו עליו [BUT THE SOUL THAT EATETH OF THE FLESH OF THE SACRIFICES …] HAVING ITS (or HIS) UNCLEANNESS UPON IT (or HIM) — Scripture is speaking here of the uncleanness of the person (i.e., the words mean: And the soul (person) that eateth of the flesh of the שלמים whilst his uncleanness is upon him; it does not mean: the person who eateth the flesh whilst its uncleanness is upon it) (Sifra, Tzav, Chapter 14 3; Zevachim 43b; cf. Rashi on Leviticus 22:3). But a clean person who eats unclean sacrificial flesh is not punished with excision, as is the case here, but only for transgressing the prohibition in v. 19:“And the flesh, that toucheth any unclean thing [shall not be eaten]”, for which the punishment is lashes. The prohibition referring to the case of “an unclean person who eats holy things” for which our text states the punishment is not expressly mentioned in the Torah but the Sages derived it by means of a verbal analogy (ג"ש) (Makkot 14b). — Three times is the punishment of excision stated in the Torah with reference to people eating holy sacrifices in a state of bodily uncleanness, (here, in v. 21 and in Leviticus 22:3), and our Rabbis explained them in Treatise Shevuot 7a as follows: one is intended as a general statement, the other as referring to a particular case and the third is intended to teach about the קרבן עולה ויורד (the sacrifice of higher or lesser value according to monetary circumstances of him who offers it; Leviticus 5:2, 3), that it is prescribed only as an atonement for communicating uncleanness to the Temple or sacred food by entering the former or eating the latter in a state of uncleanness (cf. Rashi on Leviticus 22:3 and Note thereon).