Tzav, Aliyah 2 צו, שני

זה קרבן אהרן ובניו. אַף הַהֶדְיוֹטוֹת מַקְרִיבִין עֲשִׂירִית הָאֵפָה בַּיּוֹם שֶׁהֵן מִתְחַנְּכִין לָעֲבוֹדָה, אֲבָל כֹּהֵן גָּדוֹל בְּכָל יוֹם, שֶׁנֶּאֱמַר מִנְחָה תָּמִיד וְגוֹ' וְהַכֹּהֵן הַמָּשִׁיחַ תַּחְתָּיו מִבָּנָיו וְגוֹ' חָק עוֹלָם:

זה קרבן אהרון ובניו THIS IS THE OFFERING OF AARON AND HIS SONS — The ordinary priests, too, offer a tenth part of an ephah of flour on the day they are installed into the priestly service; the High Priest, however, offers one every day, as it is said, “a continual meal-offering, [half of it in the morning, and half thereof in the evening] etc. And the priest amongst his sons that is anointed in his stead (i. e. every high priest) [shall offer it]; it is a statute for ever” (Sifra, Tzav, Section 3 1-4; Menachot 51b).

מרבכת. חֲלוּטָה בְּרוֹתְחִין כָּל צָרְכָּהּ (שם):

מרבכת means, scalded with hot oil to saturation (cf. Sifra, Tzav, Chapter 4 6).

תפיני. אֲפוּיָה אֲפִיּוֹת הַרְבֵּה — אַחַר חֲלִיטָתָהּ אוֹפָהּ בַּתַּנּוּר וְחוֹזֵר וּמְטַגְּנָהּ בַּמַּחֲבַת (מנחות נ'):

תפיני means, many times baken: after it has been scalded he bakes it in the oven and then again fries it in a pan (cf. Menachot 50b).

מנחת פתים. מְלַמֵּד שֶׁטְּעוּנָה פְּתִיתָה:

מנחת פתים THE BROKEN PIECES — This teaches that it requires breaking into pieces (cf. Sifra, Tzav, Chapter 4 6; Menachot 75b).

המשיח תחתיו מבניו. הַמָּשִׁיחַ מִבָּנָיו תַּחְתָּיו:

המשיח תחתיו מבניו is the same as המשיח מבניו תחתיו THE PRIEST THAT IS ANOINTED FROM AMONGST HIS SONS IN HIS STEAD.

כליל תקטר. אֵין נִקְמֶצֶת לִהְיוֹת שְׁיָרֶיהָ נֶאֱכָלִין אֶלָּא כֻּלָּהּ כָּלִיל, וְכֵן כָּל מִנְחַת כֹּהֵן שֶׁל נְדָבָה כָּלִיל תִּהְיֶה:

כליל תקטר IT SHALL WHOLLY ASCEND IN FUMES — The קמץ (the altar's share) is not taken off from it so that there can be any remaining of it to be eaten by the priests, but the whole of it is burnt entire. Similarly the next verse points out that every free-will meal-offering of a priest (i. e. such offering in general) shall be wholly burnt (cf. Sifra, Tzav, Chapter 5 3).

כליל. כֻּלָּהּ שָׁוָה לְגָבוֹהַּ:

כליל (connected with כל, all) means, all of it belongs alike to the Most High God (i. e. no part of it is given to the priests).

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.

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).

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).

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).

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).

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).

קדש קדשים הוא. הוּא קָרֵב וְאֵין תְּמוּרָתוֹ קְרֵבָה (ספרא):

קדש קדשים הוא [THIS THE LAW OF THE GUILT OFFERING] IT IS MOST HOLY — “It is most holy”; it may be offered, but an animal that is exchanged for it (cf. Leviticus 27:34) may not be offered (Sifra, Tzav, Section 5 2).

ישחטו. רִבָּה לָנוּ שְׁחִיטוֹת הַרְבֵּה; לְפִי שֶׁמָּצִינוּ אָשָׁם בְּצִבּוּר, נֶאֱמַר "יִשְׁחֲטוּ" — רַבִּים, וּתְלָאוֹ בְּעוֹלָה, לְהָבִיא עוֹלַת צִבּוּר לַצָּפוֹן:

שחטו THEY SHALL SLAUGHTER — By using the plural ישחטו Scripture speaks of “several slaughterers” in connection with the עולה ‎‎‎‎(ישחטו את עולה)‎ ” in order to include also the communal burnt-offering under the law that an עולה must be slaughtered on the north side of the altar. — Since we do not find a guilt-offering in the case of the whole community, the term ישחטו in the plural is used here (ישחטו את האשם) because Scripture brings it in connection with the עולה (i. e. since the plural is used of the עולה it balances it by the same expression in the next phrase) (cf. Sifra, Tzav, Section 5 3).

ואת כל חלבו וגו'. עַד כָּאן לֹא נִתְפָּרְשׁוּ אֵמוּרִין בָּאָשָׁם, לְכָךְ הֻצְרַךְ לְפָרְשָׁם כָּאן, אֲבָל חַטָּאת כְּבָר נִתְפָּרֵשׁ בָּהּ בְּפָרָשַׁת וַיִּקְרָא:

ואת ‎'כל חלבו וגו‎ [HE SHALL OFFER OF IT] ALL THE FAT etc. — So far the fat portions of the guilt offering that have to be offered have not yet been mentioned as having to be burnt (though the אשם itself has already been dealt with in Leviticus 5:15), Scripture therefore was compelled expressly to specify them here. So far, however, as the sin-offering is concerned, it (the burning of their fat) has already been mentioned in the Sedrah ויקרא (Leviticus ch. 4), therefore it was unnecessary to mention it in 6:18—23.

את האליה. לְפִי שֶׁאָשָׁם אֵינוֹ בָּא אֶלָּא אַיִל אוֹ כֶּבֶשׂ, וְאַיִל וְכֶבֶשׂ נִתְרַבּוּ בְּאַלְיָה:

את האליה THE FAT TAIL — Because only a ram or a lamb can be offered as a guilt-offering and the altar’s share in the case of a ram and lamb has been augmented by the fat tail (cf. Leviticus 3:9), therefore it is here naturally mentioned as having to be burnt.

אשם הוא. עַד שֶׁיִּנָּתֵק שְׁמוֹ מִמֶּנּוּ, לִמֵּד עַל אָשָׁם שֶׁמֵּתוּ בְּעָלָיו אוֹ שֶׁנִּתְכַּפְּרוּ בְּעָלָיו, אַעַ"פִּי שֶׁעוֹמֵד לִהְיוֹת דָּמָיו עוֹלֶה לְקַיִץ הַמִּזְבֵּחַ, אִם שְׁחָטוֹ סְתָם, אֵינוֹ כָּשֵׁר לְעוֹלָה קֹדֶם שֶׁנִּתַּק לִרְעִיָּה; וְאֵינוֹ בָּא לְלַמֵּד עַל הָאָשָׁם שֶׁיְּהֵא פָּסוּל שֶׁלֹּא לִשְׁמוֹ — כְּמוֹ שֶׁדָּרְשׁוּ הוּא הַכָּתוּב בַּחַטָּאת — לְפִי שֶׁאָשָׁם לֹא נֶאֱמַר בּוֹ אָשָׁם הוּא אֶלָּא לְאַחַר הַקְטָרַת אֵמוּרִין, וְהוּא עַצְמוֹ שֶׁלֹּא הֻקְטְרוּ אֵמוּרָיו כָּשֵׁר (זבחים ה'):

אשם הוא IT IS A GUILT OFFERING — it remains (הוא) a guilt offering until its appelation is removed from it. This teaches regarding a guilt-offering the owner of which has died, or the owner of which has been atoned for by another sacrifice, (e.g. if that originally destined for that purpose was lost and afterwards found), — that although its value (i. e. the animal bought from the proceeds of its sale) is destined to become a burnt-offering for the unemployed altar (lit., for the altar's summer time when there were not sufficient obligatory sacrifices for the altar), yet if one slaughtered it without a special designation) before it was condemned to pasture) it is not fit to become a burnt offering. — Scripture does not, by these words, intend to intimate concerning a guilt-offering that it becomes invalid if slaughtered not as such (but as some sacrifice other than a guilt offering — שלא לשמו) i. e., in the same sense as they (the Rabbis) explained the word הוא that is stated of a חטאת (Leviticus 4:24; cf. Rashi thereon), because in the case of אשם the limiting words אשם הוא are used only after mention of the burning of the fat pieces (not as in the case of חטאת, where חטאת הוא is stated after the command of slaughtering) and could therefore at most be taken as limitating the act of הקטרה in the sense that if this has been done שלא לשמה the sacrifice is invalid; this, however, is not a fact because הקטרה is not essential, and it itself (the אשם), even though the fat pieces have not been burnt at all, is nevertheless valid (Zevachim 5b; Menachot 4a).

קדש קדשים הוא. בְּתוֹרַת כֹּהֲנִים הוּא נִדְרָשׁ:

קדש קרשים הוא IT IS MOST HOLY — In Torath Cohanim these words which appear to be a mere repetition of those in v. 1, are expounded (Sifra, Tzav, Chapter 9 10).

תורה אחת להם. בְּדָבָר זֶה:

תורה אחת להם [AS THE SIN OFFERING IS SO IS THE GUILT OFFERING:] THERE IS ONE LAW FOR THEM in this (the following) respect:

הכהן אשר יכפר בו. הָרָאוּי לְכַפָּרָה חוֹלֵק בּוֹ, פְּרָט לִטְבוּל יוֹם וּמְחֻסַּר כִּפּוּרִים וְאוֹנֵן (ספרא):

that הכהן אשר יכפר בו THE PRIEST WHO MAKETH EXPIATION THEREWITH — i.e., who is fitted to effect expiation, shall have a share in it, thus excluding an unclean person who has bathed on a particular day but is awaiting sunset to be perfectly clean, one who lacks atonement (an unclean person who has bathed but has to await the next day to bring the sacrifice requisite for his complete restoration to cleanness), and one who is in the state of mourning during the period between the death and the burial of a near relative (Sifra, Tzav, Chapter 9 1).

עור העלה אשר הקריב לכהן לו יהיה. פְּרָט לִטְבוּל יוֹם וּמְחֻסַּר כִּפּוּרִים וְאוֹנֵן שֶׁאֵין חוֹלְקִים בָּעוֹרוֹת (שם):

עור העלה אשר הקריב לכהן לו יהיה [AND THE PRIEST THAT OFFERETH ANY MAN’S BURNT OFFERING] EVEN THE PRIEST SHALL HAVE TO HIMSELF THE SKIN OF THE BURNT OFFERING WHICH HE HATH OFFERED — thus excluding the טבול יום, the מחוסר כפורים and the אונן (cf. Rashi on v. 7) — that these have no share in the skins of burnt offerings (Sifra, Tzav, Chapter 9 5; Zevachim 103b).

לכהן המקריב אתה וגו'. יָכוֹל לוֹ לְבַדּוֹ, תַּ"ל לכל בני אהרן תהיה, יָכוֹל לְכֻלָּן, תַּ"ל לכהן המקריב, הָא כֵּיצַד? לְבֵית אָב שֶׁל יוֹם שֶׁמַּקְרִיבִין אוֹתָהּ (שם):

לכהן המקריב אתה וגו'‏‎‎‏‎‎ [AND EVERY MEAL OFFERING …] SHALL BE THE PRIEST’S THAT OFFERETH IT etc. — One might think it shall be his exclusively! Scripture, however, states (v. 10) לכל בני אהרן תהיה IT SHALL BELONG TO ALL THE SONS OF AARON; — one might think then, that it shall belong to all of them, which is, however, impossible, for Scripture states “[it shall be] the priest’s (that offereth it”! How then can these apparently contradictory passages be reconciled? By referring the text to the “family”) officiating on that day on which it (the מנחה) is offered (Sifra, Tzav, Chapter 10 2).

בלולה בשמן. זוֹ מִנְחַת נְדָבָה:

בלולה בשמן [AND EVERY MEAL OFFERING] MINGLED WITH OIL — This is the free-will meal-offering (Leviticus 2:1, 4, 5, 7);

וחרבה. זוֹ מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁאֵין בָּהֶן שֶׁמֶן:

וחרבה OR DRY — this is the meal-offering of the sinner (Leviticus 5:11) and the “meal-offering of jealousy” (Numbers 5:15) in which there was no oil.