Vayikra
Vayikra, Aliyah 6 ויקרא, שישי
Part of: VayikraVayikra, Aliyah 6Chapter 4Chapter 5Petuchah, Leviticus 4:27Petuchah, Leviticus 4:32Petuchah, Leviticus 5:1
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Vayikra 4
וְאִם־נֶפֶשׁ אַחַת תֶּחֱטָא בִשְׁגָגָה מֵעַם הָאָרֶץ בַּעֲשֹׂתָהּ אַחַת מִמִּצְוֺת יְהֹוָה אֲשֶׁר לֹא־תֵעָשֶׂינָה וְאָשֵֽׁם׃
If a person should unwittingly sin [and he is] one of the ordinary people, by transgressing one of the commandments of Adonoy that should not be done and he incurs guilt,
If a person should unwittingly sin [and he is] one of the ordinary people, by transgressing one of the commandments of Adonoy that should not be done and he incurs guilt,
אוֹ הוֹדַע אֵלָיו חַטָּאתוֹ אֲשֶׁר חָטָא וְהֵבִיא קׇרְבָּנוֹ שְׂעִירַת עִזִּים תְּמִימָה נְקֵבָה עַל־חַטָּאתוֹ אֲשֶׁר חָטָֽא׃
or, if his sin becomes known to him—which he committed. He shall bring [as] his offering an unblemished she-goat for his sin which he committed.
or, if his sin becomes known to him—which he committed. He shall bring [as] his offering an unblemished she-goat for his sin which he committed.
וְסָמַךְ אֶת־יָדוֹ עַל רֹאשׁ הַֽחַטָּאת וְשָׁחַט אֶת־הַחַטָּאת בִּמְקוֹם הָעֹלָֽה׃
He shall lay his hand on the head of the sin-offering and slaughter the sin-offering in the [same] place as the burnt-offering.
He shall lay his hand on the head of the sin-offering and slaughter the sin-offering in the [same] place as the burnt-offering.
וְלָקַח הַכֹּהֵן מִדָּמָהּ בְּאֶצְבָּעוֹ וְנָתַן עַל־קַרְנֹת מִזְבַּח הָעֹלָה וְאֶת־כׇּל־דָּמָהּ יִשְׁפֹּךְ אֶל־יְסוֹד הַמִּזְבֵּֽחַ׃
The kohein shall take from its blood with his finger and put it atop the corners of the altar of the burnt-offering. He shall spill all the [remaining] blood into the base of the altar.
The kohein shall take from its blood with his finger and put it atop the corners of the altar of the burnt-offering. He shall spill all the [remaining] blood into the base of the altar.
וְאֶת־כׇּל־חֶלְבָּהּ יָסִיר כַּאֲשֶׁר הוּסַר חֵלֶב מֵעַל זֶבַח הַשְּׁלָמִים וְהִקְטִיר הַכֹּהֵן הַמִּזְבֵּחָה לְרֵיחַ נִיחֹחַ לַיהֹוָה וְכִפֶּר עָלָיו הַכֹּהֵן וְנִסְלַח לֽוֹ׃ {פ}
He shall remove all its fat in the same manner as was removed the fat from the peace-offering. The kohein shall burn it on the altar as a pleasing fragrance to Adonoy. And the kohein will atone for him and he will be pardoned.
He shall remove all its fat in the same manner as was removed the fat from the peace-offering. The kohein shall burn it on the altar as a pleasing fragrance to Adonoy. And the kohein will atone for him and he will be pardoned.
Rashi
וְאִם־כֶּבֶשׂ יָבִיא קׇרְבָּנוֹ לְחַטָּאת נְקֵבָה תְמִימָה יְבִיאֶֽנָּה׃
If he brings a sheep as his offering as a sin-offering, he shall bring an unblemished female.
If he brings a sheep as his offering as a sin-offering, he shall bring an unblemished female.
וְסָמַךְ אֶת־יָדוֹ עַל רֹאשׁ הַֽחַטָּאת וְשָׁחַט אֹתָהּ לְחַטָּאת בִּמְקוֹם אֲשֶׁר יִשְׁחַט אֶת־הָעֹלָֽה׃
He shall lay his hand on the head of the sin-offering and slaughter it as a sin-offering, in the [same] place where he slaughters the burnt-offering.
He shall lay his hand on the head of the sin-offering and slaughter it as a sin-offering, in the [same] place where he slaughters the burnt-offering.
Rashi
ושחט אתה לחטאת. שֶׁתְּהֵא שְׁחִיטָתָהּ לְשֵׁם חַטָּאת (זבחים ז'):
אותה ושחט לחטאת AND HE SHALL SLAUGHTER IT FOR A SIN-OFFERING — This means that its slaughtering shall be for the purpose of (with the intention of making it) a sin-offering (Zevachim 7b).
וְלָקַח הַכֹּהֵן מִדַּם הַֽחַטָּאת בְּאֶצְבָּעוֹ וְנָתַן עַל־קַרְנֹת מִזְבַּח הָעֹלָה וְאֶת־כׇּל־דָּמָהּ יִשְׁפֹּךְ אֶל־יְסוֹד הַמִּזְבֵּֽחַ׃
The kohein shall take some blood from the sin-offering with his finger and put it atop the corners of the altar of the burnt-offering. He shall spill all its [remaining] blood into the base of the altar.
The kohein shall take some blood from the sin-offering with his finger and put it atop the corners of the altar of the burnt-offering. He shall spill all its [remaining] blood into the base of the altar.
וְאֶת־כׇּל־חֶלְבָּהּ יָסִיר כַּאֲשֶׁר יוּסַר חֵֽלֶב־הַכֶּשֶׂב מִזֶּבַח הַשְּׁלָמִים וְהִקְטִיר הַכֹּהֵן אֹתָם הַמִּזְבֵּחָה עַל אִשֵּׁי יְהֹוָה וְכִפֶּר עָלָיו הַכֹּהֵן עַל־חַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לֽוֹ׃ {פ}
He shall remove all its fat in the same manner as was removed the fat of the lamb of the peace-offering. The kohein shall burn them on the altar on the fires of Adonoy. The kohein will atone for him, for his sin which he committed and he will be pardoned.
He shall remove all its fat in the same manner as was removed the fat of the lamb of the peace-offering. The kohein shall burn them on the altar on the fires of Adonoy. The kohein will atone for him, for his sin which he committed and he will be pardoned.
Rashi
כאשר יוסר חלב הכשב. שֶׁנִּתְרַבּוּ אֵמוּרָיו בָּאַלְיָה, אַף חַטָּאת כְּשֶׁהִיא בָּאָה כִּבְשָׂה טְעוּנָה אַלְיָה עִם הָאֵמוּרִין:
כאשר יוסר חלב הכבש [AND HE SHALL REMOVE ALL THE FAT THEREOF] AS THE FAT OF THE LAMB IS REMOVED — the fat portions of which have been augmented by the addition of the fat-tail (cf. v. 9): thus, too, does a sin-offering, whenever it is brought as she-lamb, require the fat-tail to be removed together with the other fat portions (cf. Sifra, Vayikra Dibbura d'Chovah, Chapter 11 4).
על אשי ה'. עַל מְדוּרוֹת הָאֵשׁ הָעֲשׂוּיוֹת לַשֵּׁם, פוא"ייליש בְּלַעַז:
על אשי ה׳ means upon the fire-pyres which are made for the Lord; foailles in O. F.
Vayikra 5
וְנֶפֶשׁ כִּֽי־תֶחֱטָא וְשָֽׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם־לוֹא יַגִּיד וְנָשָׂא עֲוֺנֽוֹ׃
If a person sins, and heard an oath [demanding his testimony] [in a case where] he is a witness; [for] he either saw or knew [something relevant], if he does not testify, he will bear [the burden of] his iniquity.
If a person sins, and heard an oath [demanding his testimony] [in a case where] he is a witness; [for] he either saw or knew [something relevant], if he does not testify, he will bear [the burden of] his iniquity.
Rashi
ושמעה קול אלה. בְּדָבָר שֶׁהוּא עֵד בּוֹ — שֶׁהִשְׁבִּיעוּהוּ שְׁבוּעָה, שֶׁאִם יוֹדֵעַ לוֹ בְּעֵדוּת, שֶׁיָּעִיד לוֹ (ספרא):
קול האלה הושמע [AND IF A SOUL SIN] AND HEAR THE VOICE OF AN OATH in a matter to which he was witness, i. e. that he (the person interested in the evidence) called upon him (the witness) by an oath that if he knows any evidence favourable to him he should testify for him before the court (cf. Sifra); if he does not tell it, he bears his iniquity.
אוֹ נֶפֶשׁ אֲשֶׁר תִּגַּע בְּכׇל־דָּבָר טָמֵא אוֹ בְנִבְלַת חַיָּה טְמֵאָה אוֹ בְּנִבְלַת בְּהֵמָה טְמֵאָה אוֹ בְּנִבְלַת שֶׁרֶץ טָמֵא וְנֶעְלַם מִמֶּנּוּ וְהוּא טָמֵא וְאָשֵֽׁם׃
Or, if a person touches anything impure either the carcass of an impure wild animal, or the carcass of an impure animal of pasture, or the carcass of an impure creeping animal; and this [impurity] was concealed from him, he is impure and incurs guilt.
Or, if a person touches anything impure either the carcass of an impure wild animal, or the carcass of an impure animal of pasture, or the carcass of an impure creeping animal; and this [impurity] was concealed from him, he is impure and incurs guilt.
Rashi
או נפש אשר תגע וגו'. וּלְאַחַר הַטֻּמְאָה הַזּוֹ יֹאכַל קָדָשִׁים אוֹ יִכָּנֵס לַמִּקְדָּשׁ, שֶׁהוּא דָּבָר שֶׁזְּדוֹנוֹ כָּרֵת; בְּמַסֶּכֶת שְׁבוּעוֹת (דף י"ד) נִדְרַשׁ כֵּן:
'או נפש אשר תגע וגו OR IF A SOUL TOUCH [ANY UNCLEAN THING] etc., and after acquiring this uncleanness eats holy things or enters the Sanctuary, this being something which if done willfully is subject to the penalty of excision — thus is it explained in Treatise Shevuot 14b.
ונעלם ממנו. הַטֻּמְאָה:
עלם ממנוונ AND IT WAS HIDDEN FROM HIM — the uncleanness was hidden from him (escaped his notice, not the fact that the things he ate were holy or that the place he entered was the Sanctuary. The translation therefore is “and it — the fact that he was unclean — escaped his notice, but he actually was unclean”) (Sifra, Vayikra Dibbura d'Chovah, Chapter 13 7; cf. Shevuot 14b).
ואשם. בַּאֲכִילַת קֹדֶשׁ אוֹ בְּבִיאַת מִקְדָּשׁ:
םואש AND HE INCUR GUILT through eating sacred food or entering the Sanctuary.
אוֹ כִי יִגַּע בְּטֻמְאַת אָדָם לְכֹל טֻמְאָתוֹ אֲשֶׁר יִטְמָא בָּהּ וְנֶעְלַם מִמֶּנּוּ וְהוּא יָדַע וְאָשֵֽׁם׃
Or, if he touches the impurities of man whatever that impurity may be that causes impurity and this [impurity] was concealed from him; [when] he realizes [he is impure], he incurs guilt.
Or, if he touches the impurities of man whatever that impurity may be that causes impurity and this [impurity] was concealed from him; [when] he realizes [he is impure], he incurs guilt.
Rashi
בטמאת אדם. זוֹ טֻמְאַת מֵת:
בטמאת אדם [OR IF HE TOUCHES] THE UNCLEANNESS OF MAN — This refers to uncleanness resulting from a corpse (i. e. it implies both touching the corpse itself or touching anyone who has come in contact with the corpse) (Sifra, Vayikra Dibbura d'Chovah, Chapter 13 8).
לכל טמאתו. לְרַבּוֹת טֻמְאַת מַגַּע זָבִין וְזָבוֹת:
לכל טמאתו WHATSOEVER UNCLEANNESS OF HIM IT BE — This is intended to include in this law the uncleanness resulting from touching men or women who have a flux (and those in similar physical condition e. g. 'וכו יולדת נדה) Sifra, Vayikra Dibbura d'Chovah, Chapter 13 8.
אשר יטמא. לְרַבּוֹת הַנּוֹגֵעַ בְּבוֹעֵל נִדָּה:
אשר יטמא — these apparently redundant words are intended to include in this law one who touches a man who had intercourse with a הנד and has not yet immersed himself (cf. Leviticus 15:24) (Sifra, Vayikra Dibbura d'Chovah, Chapter 13 8).
בה. לְרַבּוֹת בּוֹלֵעַ נִבְלַת עוֹף טָהוֹר (ספרא):
בה — is intended to include in this law one who swallows the carrion of a clean bird (Sifra, Vayikra Dibbura d'Chovah, Chapter 13 8).
ונעלם. וְלֹא יָדַע שֶׁשָּׁכַח הַטֻּמְאָה:
והוא ידע … ונעלם AND IT WAS HIDDEN [FROM HIM], BUT HE KNOWETH afterwards) that he had forgotten his state of uncleanness.
ואשם. בַּאֲכִילַת קֹדֶשׁ אוֹ בְּבִיאַת מִקְדָּשׁ:
ואשם AND HAD INCURRED GUILT by eating sacred food or by entering the Sanctuary in this state.
אוֹ נֶפֶשׁ כִּי תִשָּׁבַע לְבַטֵּא בִשְׂפָתַיִם לְהָרַע ׀ אוֹ לְהֵיטִיב לְכֹל אֲשֶׁר יְבַטֵּא הָאָדָם בִּשְׁבֻעָה וְנֶעְלַם מִמֶּנּוּ וְהוּא־יָדַע וְאָשֵׁם לְאַחַת מֵאֵֽלֶּה׃
Or, if a person swears, orally expressing to do harm [that he will do something which is to his detriment] or to do good [that he will do something that is to his benefit]. Regarding all a person will expresses in an oath and [that oath] was concealed from himself, when he realizes [his sin] and he incurs guilt, for any one of these [aforementioned sins].
Or, if a person swears, orally expressing to do harm [that he will do something which is to his detriment] or to do good [that he will do something that is to his benefit]. Regarding all a person will expresses in an oath and [that oath] was concealed from himself, when he realizes [his sin] and he incurs guilt, for any one of these [aforementioned sins].
Rashi
בשפתים. וְלֹא בַּלֵּב (שם):
בשפתים [OR IF A SOUL SWEAR, PRONOUNCING] WITH HIS LIPS [FOR HARM, OR FOR GOOD] — with his lips but not merely in his heart (Sifra, Vayikra Dibbura d'Chovah, Section 9 2; Shevuot 26b).
להרע. לְעַצְמוֹ:
להרע TO DO HARM to himself,
או להיטיב. לְעַצְמוֹ, כְּגוֹן אֹכַל וְלֹא אֹכַל, אִישַׁן וְלֹא אִישַׁן (שבועות כ"ז):
או להטיב OR TO DO GOOD to himself, — as for instance, if he swears: “I shall eat” (which is להטיב), or, “I shall not eat” (להרע), “I shall sleep” (להטיב) or, “I shall not sleep” (להרע) (cf. Shevuot 27a).
לכל אשר יבטא. לְרַבּוֹת לְשֶׁעָבַר:
לכל אשר יבטא WHATSOEVER IT BE THAT A MAN PRONOUNCETH [WITH AN OATH] whatsoever it be: — this is intended to include the case where the oath refers to something that happened in the past (e.g., he swore, “I have eaten” etc. but he has not) (Sifra, Vayikra Dibbura d'Chovah, Section 9 8; Shevuot 26a).
ונעלם ממנו. וְעָבַר עַל שְׁבוּעָתוֹ, כָּל אֵלֶּה בְּקָרְבָּן עוֹלֶה וְיוֹרֵד, כַּמְּפֹרָשׁ כָּאן, אֲבָל שְׁבוּעָה שֶׁיֵּשׁ בָּהּ כְּפִירַת מָמוֹן אֵינָהּ בְּקָרְבָּן זוֹ אֶלָּא בְּאָשָׁם:
ונעלם ממנו AND IT BE HID FROM HIM (he forgot that he had taken such an oath) and consequently he violated his oath. — All these cases come under the law of “a sacrifice of higher or lesser value” (according to pecuniary conditions), as is set forth here (vv. 6—13): but an oath which involves the false repudiation of a claim to money does not come under the law of this sacrifice but under that of a guilt-offering (v. 25).
וְהָיָה כִֽי־יֶאְשַׁם לְאַחַת מֵאֵלֶּה וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶֽיהָ׃
It shall be that when he incurs guilt for any of these [aforementioned sins] he shall confess that which he transgressed.
It shall be that when he incurs guilt for any of these [aforementioned sins] he shall confess that which he transgressed.
וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהֹוָה עַל חַטָּאתוֹ אֲשֶׁר חָטָא נְקֵבָה מִן־הַצֹּאן כִּשְׂבָּה אֽוֹ־שְׂעִירַת עִזִּים לְחַטָּאת וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתֽוֹ׃
He shall bring his guilt-offering to Adonoy for his sin that he committed a female of the sheep, a lamb or a she-goat as a sin-offering. The kohein will atone for him, for his sin.
He shall bring his guilt-offering to Adonoy for his sin that he committed a female of the sheep, a lamb or a she-goat as a sin-offering. The kohein will atone for him, for his sin.
וְאִם־לֹא תַגִּיעַ יָדוֹ דֵּי שֶׂה וְהֵבִיא אֶת־אֲשָׁמוֹ אֲשֶׁר חָטָא שְׁתֵּי תֹרִים אֽוֹ־שְׁנֵי בְנֵֽי־יוֹנָה לַֽיהֹוָה אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָֽה׃
If his means are not sufficient for [the acquisition of] a sheep, then he shall bring for his guilt-offering,—[he] who has sinned,—two turtledoves or two young pigeons to Adonoy one for a sin-offering and one for a burnt-offering.
If his means are not sufficient for [the acquisition of] a sheep, then he shall bring for his guilt-offering,—[he] who has sinned,—two turtledoves or two young pigeons to Adonoy one for a sin-offering and one for a burnt-offering.
וְהֵבִיא אֹתָם אֶל־הַכֹּהֵן וְהִקְרִיב אֶת־אֲשֶׁר לַחַטָּאת רִאשׁוֹנָה וּמָלַק אֶת־רֹאשׁוֹ מִמּוּל עׇרְפּוֹ וְלֹא יַבְדִּֽיל׃
He shall bring them to the kohein and he shall bring that which is for a sin-offering first. He [the kohein] shall shear its head [with his fingernail] opposite of its neck, but not separate [the head] completely.
He shall bring them to the kohein and he shall bring that which is for a sin-offering first. He [the kohein] shall shear its head [with his fingernail] opposite of its neck, but not separate [the head] completely.
Rashi
והקריב את אשר לחטאת ראשונה. חַטָּאת קוֹדֶמֶת לָעוֹלָה (ספרא); לְמָה הַדָּבָר דּוֹמֶה? לִפְרַקְלִיט שֶׁנִּכְנָס לְרַצּוֹת, רִצָּה פְּרַקְלִיט, נִכְנָס דּוֹרוֹן אַחֲרָיו (זבחים ז'):
והקריב את אשר לחטאת ראשונה AND HE SHALL OFFER THAT WHICH IS FOR A SIN-OFFERING FIRST — This verse establishes the general rule that the sin-offering is always sacrificed before the burnt-offering. — To what may this be compared? To the case of an advocate (in our case the חטאת) who went in to the king to obtain pardon for his client. When the advocate has gained that pardon, then the present (עולה) is brought in after him (Zevachim 7b).
ולא יבדיל. אֵינוֹ מוֹלֵק אֶלָּא סִימָן אֶחָד (חולין כ"א):
ולא יבדיל [AND HE SHALL NIP ITS HEAD …] BUT SHALL NOT SEPARATE IT — i.e. he nips only one organ (either the gullet or the windpipe) (Chullin 21a).
ערף. הוּא גֹּבַהּ הָרֹאשׁ הַמַּשְׁפִּיעַ לְצַד הַצַּוָּאר:
עורף is the surface of the head which slopes down towards the neck);
ממול ערפו. מוּל הָרוֹאֶה אֶת הָעֹרֶף, וְהוּא אֹרֶךְ כָּל אֲחוֹרֵי הַצַּוָּאר (שם י"ט):
מול עורף is the part bordering on it which sees the עורף (the part next to the עורף and within sight of it) — that is, the length of the whole back of the throat (Sifra, Vayikra Dibbura d'Chovah, Chapter 18 7: Chullin 19b).
וְהִזָּה מִדַּם הַחַטָּאת עַל־קִיר הַמִּזְבֵּחַ וְהַנִּשְׁאָר בַּדָּם יִמָּצֵה אֶל־יְסוֹד הַמִּזְבֵּחַ חַטָּאת הֽוּא׃
He shall sprinkle some blood of the sin-offering on to the wall of the altar. And the remaining blood shall be squeezed into the base of the altar; it is a sin-offering.
He shall sprinkle some blood of the sin-offering on to the wall of the altar. And the remaining blood shall be squeezed into the base of the altar; it is a sin-offering.
Rashi
והזה מדם החטאת. בָּעוֹלָה לֹא הִטְעִין אֶלָּא מִצּוּי, וּבַחַטָּאת הַזָּאָה וּמִצּוּי, אוֹחֵז בָּעֹרֶף וּמַתִּיז, וְהַדָּם נִתָּז וְהוֹלֵךְ לַמִּזְבֵּחַ:
והזה מדם החטאת AND HE SHALL SPRINKLE OF THE BLOOD OF THE SIN-OFFERING [… AND THE REMAINDER OF THE BLOOD SHALL BE WRUNG OUT] — In the case of a burnt-offering of a fowl Scripture requires only the wringing out of the blood (Leviticus 1:15), whilst in the case of the sin-offering it requires sprinkling and wringing out: standing quite near to the altar, he grasps the nape and makes the blood spurt out and thus the blood spurts forth in a jet and goes in the direction of the altar (cf. Zevachim 64b).
חטאת הוא. לִשְׁמָהּ כְּשֵׁרָה, שֶׁלֹא לִשְׁמָהּ פְּסוּלָה (ספרא):
חטאת הוא IT IS A SIN-OFFERING — These apparently redundant words intimate: if the sprinkling and wringing of the blood are done for the purpose of (i.e. having in mind that it is) a sin-offering it is valid; if it is not done for this purpose (i.e. that the officiating priest has another sacrifice in mind) it is invalid (cf. Sifra, Vayikra Dibbura d'Chovah, Chapter 18 9 and Rashi on Leviticus 4:24).
וְאֶת־הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לֽוֹ׃ {ס}
He shall do (offer) the second [turtledove pigeon] as a burnt-offering, as prescribed. The kohein will atone from him, for his sin that he committed and he will be pardoned.
He shall do (offer) the second [turtledove pigeon] as a burnt-offering, as prescribed. The kohein will atone from him, for his sin that he committed and he will be pardoned.
Rashi
כמשפט. כַּדָּת הָאָמוּר בְּעוֹלַת הָעוֹף שֶׁל נְדָבָה בְּרֹאשׁ הַפָּרָשָׁה:
כמשפט [AND THE SECOND HE SHALL OFFER FOR A BURNT-OFFERING] ACCORDING TO THE REGULATION — according to the law that is mentioned with regard to a free-will burnt-offering of fowls at the beginning of the section (Leviticus 1:14) (cf. Sifra, Vayikra Dibbura d'Chovah, Chapter 18 10; Chullin 21a).
כאשר הוסר חלב מעל זבח השלמים. כְּאֵמוּרֵי עֵז הָאֲמוּרִים בַּשְּׁלָמִים:
כאשר הוסר הלב מעל זבח השלמים [AND HE SHALL REMOVE ALL THE FAT] AS THE FAT IS REMOVED FROM OFF THE SACRIFICE OF PEACE OFFERINGS — i.e. as the fat portions of the goat which are mentioned in the case of peace offerings (cf. previous verse).