mılsteın edıtıon
חמשה חומשי תורה עם ליקוטי בבלי וירושלמי
WITH THE teachıngs of the talmUd
פרשת צו / Parashas Tzav
ArtScroll® Series
Rabbi Nosson Scherman / Rabbi Gedaliah Zlotowitz General Editors Founder ,ז״ל Rabbi Meir Zlotowitz
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 138 / ספר ויקרא פרשת צו ו / א־ב
פרשת צו אונקלוס [ו] א ַו ְידK בּר ֖יהוה ֶאל־מPֹ שׁה ֵלּ ֽאמֹר: ב h צו ֶאת־א ֲ>הרֹן֙ ְו ֶאת־בּ, ניו א וּמ ִ!לּיל ְי י ִעם מֹ ֶשׁה ְל ֵמ ימר: ב פּ ֵ!קּד י ת א ֲ!הרֹן ְוי ת ְבּ ִנוֹהי ְל ֵמ! ימר דּא אוֹר ְ!ית א ֵל ֔אמֹר ֥זֹאת G תּוֹרת ה ֹ.עEלה O הוא ה ֹ.ע֡לה על ֩ * ֽמ ְוֹק ֨דה על־ה ִמּ ְזבּח דּ ֲ!על תא ִהיא ֲעל תא ְדּ ִמ ְתּוֹק דא ! על מ ְ!ד ְבּח א * מ’ זעירא
רש“י (ב) צו ֶאת א ֲהרֹן. ֵאין ”צו“ ֶא ָלּא ְלשׁוֹן ֵזרוּז, ִמָיּד ְוּלדוֹרוֹת. ָא מר ר ִבּי ִשׁ ְמעוֹן: ֵא ֶיזה ִאם ָע ָלה ֵי ֵרד ְו ֵא ֶיזה ִאם ָע ָלה לֹא ֵי ֵרד, ֶשׁ ָכּל ָ”תּוֹרה“ ְל רבּוֹת הוּא ָבּא, ְבּ ֵיוֹתר ָצ ִר ְיך ה ָכּתוּב ְל ָז ֵרז ְבּ ָמקוֹם ֶשֵׁיּשׁ בּוֹ ֶח ְסרוֹן ִכּיס (תורת כהנים פרשתא א, לוֹמר ָתּוֹרה אחת ְל ָכל ָה ִעוֹלים ו ֲא ִפילּוּ ְפּ ִסוּלין, ֶשׁ ִאם ָעלוּ לֹא ֵי ְרדוּ (תורת א; קדושין כט.): זֹאת תּוֹרת ָה ֹע ָלה וגו‘. ֲה ֵרי ָה ִעְנָין ה ֶזּה ָבּא ְלל ֵמּד על כהנים שם פרשתא א, ז): ִהוא ָה ֹע ָלה. ְלמ ֵעט ֶאת ָה ֵרוֹבע ְו ֶאת ה ִנּ ְר ָבּע ְו כ ֵיּוֹצא ֶה ְק ֵטר ֲח ָל ִבים ְו ֵא ָיב ִרים ֶשְׁיּ ֵהא ָכ ֵשׁר ָכּל הלְּי ָלה (מגילה כא.), ְוּלל ֵמּד על ה ְפּ ִסוּלין ָב ֶהן, ֶשׁלֹּא ָהָיה ְפ ָסוּלן בּקֹּ ֶדשׁ ֶשׁ ִנּ ְפ ְסלוּ ֶקוֹדם ֶשׁ ָבּאוּ ָל ֲע ָז ָרה (שם ח; זבחים כז:):
PARASHAS TZAV 6. This is According to one opinion, since the extra term the olah — זֹאת תּוֹרת ה ֹע לה ִהוא ה ֹע לה על ְמוֹקדה על ה ִמּ ְז ֵבּ ַח .2 we learn that ,(! על ְמוֹקד ה) is next to the words on the flame the law of the olah: It is the olah [that stays] on the the pasuk refers only to portions of an offering that are flame on the Mizbe’ach. usually placed directly upon the fire of the Mizbe’ach. It What Goes Up is telling us that if they had become invalid, even though The word olah means “go up” and generally refers to a they should not have been placed there, they must remain burnt offering. there, because once the part went on the Mizbe’ach, it was When a person brings a korban (offering), some of its sanctified by it. blood is applied to the Mizbe’ach (Altar). Additionally, most Another opinion holds that the term the olah connects to ! על ה ִ!מּ ְז ֵבּ!ח korbanos require the owner to bring nesachim, libations of the words on the Mizbe’ach ( ). Thus, the pasuk re- wine, oil, and flour. The wine is poured on the Mizbe’ach, fers to anything that is placed anywhere on the Mizbe’ach while the oil and flour are made into a dough and burned — even if it was not placed on the fire — and teaches that on the Mizbe’ach. it is not removed if it was mistakenly placed there. This includes the blood of an offering, which is applied to the זֹאת תּוֹרת ה ֹע לה ִהוא ה ֹע לה על ְמוֹק דה על ה ִמּ ְז ֵבּ ַח. ר ִ!בּי ְי ֻהוֹשׁ!ע ֵאוֹמר: walls of the Mizbe’ach, and the nesachim that are poured כּל ה ראוּי ל ִ א ִשּׁים, ִאם ע ל ה לֹא ֵיֵרד, ֶשׁ ֶנּ ֱא! מר ”ה ֹ על ה ! על ְמוֹק דה“, מ ה on the Mizbe’ach, away from the fire. The Torah mentions עוֹל ה ֶשׁ ִהיא ְראוּי ה ל ִ א ִשּׁים, ִאם ע ְ ל תה לֹא ֵתֵרד, ! אף כּ ל ֶשׁהוּא ראוּי on the flame to teach us that if something on the fire of ל ִ א ִשּׁים, ִאם ע לה לֹא ֵיֵרד. ר !בּן גּ ְ!מ ִל ֵיאל ֵאוֹמר: כּל ה ראוּי ל ִ!מּ ְז ֵבּ! ח, ִאם ע ל ה the Mizbe’ach popped off of it onto the floor, it must be לֹא ֵיֵרד, ֶשׁ ֶנּ ֱא! מר ִ”הוא ה ֹ ע לה ! על ְמוֹק דה ! על ה ִ!מּ ְז ֵבּ! ח“, מה עוֹלה ֶשׁ ִהיא .returned to the fire ְראוּי ה ְלג ֵ!בּי ִמ ְז ֵבּ! ח, ִאם ע ְ ל תה לֹא ֵתֵרד, ! אף כּל ֶשׁהוּא ראוּי ל ִ!מּ ְז ֵבּ! ח, ִאם A third opinion explains that the Torah specifically uses the ע ל ה לֹא ֵיֵרד. . . ר ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר: ה ֶ!זּ! בח כּ ֵ שׁר ְוּנס ִ כים ְפּ ִסוּלין, ה ְ!נּס ִ כים word olah to teach us this law, because the only invalid items ְכּ ֵשׁ ִירים ְוה ֶ!זּ! בח פּסוּל, ֲא ִפילּוּ ֶזה ְו ֶזה ְפּ ִסוּלין, ה ֶ!זּ! בח לֹא ֵיֵרד ְוה ְ!נּס ִ כים ֵיְרדוּ that remain on the Mizbe’ach are those that, like the olah, are (זבחים פג., סנהדרין לד.): ,offerings themselves, not add-ons to an offering. Therefore זֹאת תּוֹרת ה ֹע לה ִהוא ה ֹע לה על ְמוֹק דה על ה ִמּ ְז ֵבּ ַח. ְור !בּן גּ ְ!מ ִל ֵיאל נ ִ!מּי, an invalid offering would itself remain on the Mizbe’ach, but ה ְ כ ִתיב ֹ”ע לה ! על ְמוֹק דה“! ! ההוּא ְלא ֲ!ה ֵדוּרי ְפּוֹק ִעין הוּא ְדּא תא. . . ְור ִ!בּי ְי ֻהוֹשׁ!ע -libations that come because of an offering would not be al נ ִ!מּי, ה ְ כ ִתיב ִ”מ ְז ֵבּ! ח“! ! ההוּא ִמיבּ ְ!עי א ֵליהּ: ! מאי ק א! מר ר ֲ!חמ נא? כּל ה ראוּי lowed to remain. However, if someone brought a libation ְל ְמוֹק דה ְמק ֵ!דּשׁ ִמ ְז ֵבּ! ח. . . ר ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר: ֹ”ע לה“, ! מה עוֹלה ה!בּ אה ִבּ ְגל!ל as an offering on its own and it became invalid, but was ע ְ!צ מהּ, ! אף כּל ה!בּ ִ אין ִבּ ְג! לל ע ְ!צ מן, י ְ צאוּ ְנס ִ כים ה!בּ ִ אין ִבּ ְג! לל ֶזב!ח (זבחים פג:): brought onto the Mizbe’ach, such a libation would be allowed In the opening phrase of our parashah, This is the law of to remain there (Zevachim 83a-b; Sanhedrin 34a).1 the olah: It is the olah, the second “the olah” seems repeti- tive. What Goes Down זֹאת תּוֹרת ה ֹעלה ִהוא. ר ִ!בּי ְי הוּדה ֵאוֹמר: ”זֹאת“ ִ,“הוא“, ”ה ֹ ע לה“, ֲהֵרי This ְ :In fact, the Torah is teaching us two separate laws ֵאלּוּ ְשׁלֹ שׁה ִמ ִיעוּטין: ְפּ רט ְל ִנ ְשׁ ֲח טה ב!לּ ְ!י לה, ְו ֶשׁ ִנּ ְשׁפּ!ך דּ מהּ, ְו ֶשׁיּ צא ד מ הּ is the law of the olah refers to a burnt offering, and the חוּץ ל ְ!קּל ִ עים, ִאם ע ְ ל תה ֵתֵּרד. ר ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר: ”עוֹלה“, ֵאין ִלי ֶאלּ א repetition should be understood to mean “the one that ְ עוֹלה ְכּ ֵשׁ רה; ִמנִּ!ין ְל! רבּוֹת ֶשׁ ִנּ ְשׁ ֲח טה בּ!לּ ְ!י לה, ְו ֶשׁ ִנּ ְשׁפּ!ך דּ מהּ, ְו ֶשׁיּ צא דּ מ הּ goes up.” This teaches that whatever goes up onto the חוּץ ל ְ!קּל ִ עים, ְוה !לּן, ְו! ה ֵיּוֹצא, ְוה!טּ ֵ מא, ְו ֶשׁ ִנּ ְשׁ! חט חוּץ ִל ְז! מנּוֹ ְוחוּץ ִל ְמקוֹמוֹ, Mizbe’ach (Altar) — even something that became invalid ְו ֶשׁ ִקּ ְיבּלוּ ְפּ ִסוּלין ְוזְ רקוּ ֶאת דּ מהּ, ְוה ִ!נּיתּ ִ נין ְלמ ְ!ע לה ֶשׁ ְנּת נן ְלמ !טּה ְוה ִ!נּיתּ ִ נין .for offering — must remain there and is not removed ְלמ !טּה ֶשׁ ְנּת נן ְלמ ְ!ע לה, ְוה ִ!נּיתּ ִ נין ִבּ ְפ ִנים ֶשׁ ְנּת נן ! בּחוּץ, ְוה ִ!נּיתּ ִ נין ! בּחוּץ ֶשׁ ְנּת נ ן -There is a disagreement, however, about what is consid ִבּ ְפ ִנים, ְוה ֶ!פּ! סח ְוה!ח !טּאת ֶשׁ ְשּׁח טן ֶשׁלֹּא ִל ְשׁ מן, ִמנִּ!ין? תּ ְ!למוּד ! לוֹמר: ”תּוֹר!ת ”.ered to have “gone up
1. See Schottenstein Edition, Zevachim note 10.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 139 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 1-2
PARASHAS TZAV 6 The raking 1 H ASHEM spoke to Moshe, saying: 2 Command Aharon and his sons, saying: This of the ash and is the law of the olah: It is the olah [that stays] on the flame on the Mizbe’ach, the Altar fire The blood of an offering must be applied to the ה ֹ ע לה“, ִר יבּה תּוֹרה א! !חת ְלכ ל ה ִעוֹלין ֶשׁ ִאם עלוּ לֹא ֵיְרדוּ; יכוֹל ֶשׁ ֲא ִני ,Mizbe’ach before nightfall. If it was not applied in time ְמר ֶ!בּה ! אף ה ֵרוֹב!ע ְוה ִ!נְּר בּע ְו! ה ְמּוּק ֶצה ְוה ֶ!נּ ֱע בד ְוה ֶ א ְתנ ן ְוה ְ!מּ ִחיר ְוה ִ!כּ ְלא ִ!ים it is disqualified. Even so, if it was later applied, it is not ְוה ְ!טֵּר יפה ְו ֵיוֹצא ֶדוֹפן? תּ ְ!למוּד ! לוֹמר: ”זֹאת“ (זבחים כז:, פד., נדה מ., הוריות ג.): in removed.7 (ה ֹ על ה ִהוא) The repetition of the phrase it is the olah our pasuk is understood to mean “the one that goes up,” If the parts of an offering that are to be burned on the teaching that whatever goes up onto the Mizbe’ach (Altar) Mizbe’ach are taken out of the Azarah, they become — even something that became invalid — must remain disqualified. If they were taken out and later brought there and is not removed.2 back and put on the Mizbe’ach, they are not taken off. There is a disagreement about what things are excluded The parts of an offering that are to be burned on the from this law: Mizbe’ach must be burned before the morning after the According to one opinion, the first words of our pasuk — offering is brought, otherwise they become disqualified. This is the law of However, if these disqualified parts were put on the ,(זֹאת ! תּוֹרת ה ֹ ע לה ִהוא) zos toras ha’olah he the olah: It is — indicate three exceptions to the rule that Mizbe’ach, they are not removed. whatever goes on the Mizbe’ach stays there. If an offering was slaughtered with intent to eat it, throw this, implies that only this offering its blood, or burn its sacrificial parts at the wrong time ,(זֹאת) The word zos does not come down, but another offering must come or in the wrong place, the offering is disqualified. If it down even if it already went up. was then placed on the Mizbe’ach, it is not removed. it is; only “it” If a disqualified person8 received the blood or applied it ,( ִהוא) The same is true of the word he remains there, not another. to the Mizbe’ach, the offering is disqualified, but if it was .means “the” then placed on the Mizbe’ach, it is not removed (ה ֹ על ה) The letter hei in the word ha’olah olah, also indicating that the pasuk applies only to “the” The blood of certain offerings must be applied to the top olah, meaning, the valid olah, but not to an invalid olah. half of the Mizbe’ach, while the blood of others is placed These terms exclude three types of invalid offerings from on the lower half. Similarly, the blood of most chatas remaining upon the Mizbe’ach: an offering slaughtered at (sin) offerings must be applied to the Outer Mizbe’ach, night,3 an offering whose blood spilled before it was ap- and that of others is applied to the Inner Mizbe’ach. If plied to the Mizbe’ach,4 and an offering all of whose blood blood was placed on the wrong location, it is invalid, but left the Azarah (the Courtyard of the Beis HaMikdash).5 If it is not removed. any of these three types of invalid offerings were placed on If a pesach or chatas offering is slaughtered with the the Mizbe’ach, they must be removed. intention that it be a different type of offering, it is in- Another opinion argues that these types of invalid of- valid.9 However, if it is placed on the Mizbe’ach, it is not ferings remain on the Mizbe’ach as well. He explains that removed (Zevachim 27b, 84a; Niddah 40a; Horayos 3a). תּוֹר!ת toras the term ( ), the law of, is generally used to ap- ply a law to additional cases. Since the extra word ha’olah The Offering of Noahides -is understood to mean “the one that goes up,” the There is a disagreement regarding what types of offer (ה ֹ על ה) phrase “this is the law” of the olah teaches that the law is ings may be brought by Noahides. זֹאת תּוֹרת ה ֹע לה ִהוא ה ֹע לה. ֶשׁ היוּ ְבּ ֵני ֹנ!ח מ ְ!קִר ִיבין (ירושלמי מגילה א, יא): :the same for all offerings that go up onto the Mizbe’ach -the” olah, indi“ ,( ”ה ֹ“על ה) they all remain there to be burned. Our pasuk refers to “ha’olah .cating that it is talking about an offering that is well known (זֹאת) Even so, this opinion agrees that the word zos does exclude one group of invalid offerings from this rule: It is the olah that the Noahides used to bring. animals that were invalid before they ever entered the This supports the opinion that Noahides brought only Azarah.6 If any of these was placed on the Mizbe’ach, it olah offerings. If they were allowed to bring other types of must be removed. offerings, the pasuk could not say that this is “the” olah Both these opinions agree about the following cases: (Yerushalmi Megillah 1:11).10
2. See previous discussion. 3. All services of an offering, other than its actual burning, must be done during the day. If the offering was slaughtered at night, it is invalid. 4. Since the blood service was not completed, the offering is invalid. 5. Any blood that goes out of the Azarah is invalid. If all the blood of an offering goes out, the offering is invalid. 6. Among these are: an animal that had relations with a person; an animal designated for offering to an idol; an animal that was worshiped; an animal that served as payment for relations with a forbidden woman; an animal that was exchanged for a dog; the hybrid offspring of two kosher, domestic animals such as a male goat and a female sheep; a tereifah (an animal that has one of certain specific fatal defects); and an animal delivered by Caesarean section. Unlike valid animals that became invalidated after they came to the Beis HaMikdash, these could not be offered when they arrived. 7. This follows the second opinion in the discussion above, “What Goes Up.” 8. For example, a Kohen who had a blemish that disqualifies him. 9. This invalidation does not apply to other types of offerings. 10. See Schottenstein Edition, 18b note 25.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 140 / ספר ויקרא פרשת צו ו / ג
כּל־ה֨לּ ְילה֙ ַעד־ה ֔בֹּ ֶקר ְואKשׁ ה ִמּ ְזבּ ח ֥תּ ַוּקד ֽבּוֹ: כ ל ֵל ְילי א ע!ד צ ְ!פר א ְו ֶאשּׁ ת א ְדמ ְ!ד ְבּח א ְתּ ֵהא י ְ קד א ֵבהּ: ג ְו ִי ְלבּ!שׁ כּ ֲ!הנ א ְל ִבוּשׁין ג ְול ֨בשׁ ה ֹכּ ֵ֜הן ִמ ֣דּוֹ ֗בד וּמ ְ'כ ְנ ֵס ַי־ב ֘ד ִי ְלבּIשׁ ע ְל־בּ ָשׂרוֹ ֒ ְדּבוּץ ִוּמ ְכ ְנ ִסין ְדּבוּץ ִי ְלבּ!שׁ ע!ל ִבּ ְסֵרהּ
רש“י (ג) ִמדּוֹ בד. ִהיא ה ֻכּ ֶתּוֹנת, וּמה תּ ְלמוּד לוֹמר ִ”מדּוֹ“? ֶשׁ ְתּ ֵהא ְכ ִמ ָדּתוֹ (תורת כהנים פרק ב, א; זבחים לה.): על ְבּ ָשׂרוֹ. ֶשׁלֹּא ְי ֵהא ָד ָבר ֵחוֹצץ ֵבּ ְינתִים (תורת כהנים שם ג; זבחים יט.):
All night until the morning. like ash, and may be used for the terumas hadeshen, the — כּל הלּ ְי לה עד הבֹּ ֶקר service of removing the ash.12 Even if the limb fell off the After Sunset Mizbe’ach during the night, it may be used for this mitzvah, and there is no obligation to return it to the Mizbe’ach. This על ה ִמּ ְז ֵבּח כּל הלּ ְילה עד הבֹּ ֶקר. כּ ל ! היּוֹם כּ ֵ שׁר. . . ְוּל ֶה ְק ֵטר ֲחל ִ בים .seems to contradict what we just learned ְו ֵאבִ רים, ִדּ ְכ ִתיב ”כּל ה!לּ ְ!י לה ! עד ה!בֹּ ֶקר“ (מגילה כא.): Most avodos (Temple services) must be done during the day, Both teachings are true. Until midnight, only limbs that including slaughtering offerings and sprinkling their blood. have turned to ash or charcoal are considered fully con- Our pasuk talks about the olah being burned “all night.” sumed. All other limbs that fell off must be returned to This teaches that the actual burning of the appropriate the Mizbe’ach for further burning. After midnight, any limb parts of an offering — the fats of all offerings and the entire that was hardened by the fire before it fell off need not be olah (burnt offering) — may be done through the entire returned to the Mizbe’ach, while other limbs must be con- night (Megillah 21a). sidered “ash” and may be used for the terumas hadeshen (Yoma 20a; Zevachim 86b).13 Before Sunset Another Morning זֹאת תּוֹרת ה ֹע לה. . .על ה ִמּ ְז ֵבּח כּל הלּ ְילה עד הבֹּ ֶקר. ְדּבִ רים ֶשׁדְּ!רכּ ן כּל הלּ ְי לה עד הבֹּ ֶקר. ִממּ ְ!שׁ! מע ֶשׁ ֶנּ ֱא! מר ”כּל ה!לּ ְ!י לה“ ֵא ִיני ֵיוֹד!ע ֶשׁהוּא ע!ד ִליקֵּ רב ! בּיּוֹם, ְכּגוֹן ! ה ֶקּוֹמץ ְוה ְ!לּ בוֹנה ְוה ְ!קּטֶֹרת, ִוּמ ְנ! חת ֹכּ ֲה ִנים ִוּמ ְנ! חת ֹכּ ֵהן ה!בֹּ ֶקר? ! וּמה תּ ְ!למוּד ! לוֹמר ! ”עד ה!בֹּ ֶקר“, ֵתּן בֹּ ֶקר ְלב ְ קרוֹ ֶשׁל ל ְ!יל ה (יומא כ:): מ !שׁוּח ִוּמ ְנח!ת ְנס ִ כים, ֶשׁמּ ֲ!ע לן וּמ ְ!ק ִט ירן. . . ִעם בֹּא ה ֶ!שּׁ ֶמשׁ, ִוּמ ְתע ְ!כּ ִלין Once the pasuk said that the olah (burnt offering) has to ְו ְהוֹל ִכין כּל ה!לּ ְ!י לה ִמנִּ!ין? תּ ְ!למוּד ! לוֹמר ”זֹאת ! תּוֹרת ה ֹ ע לה“, ִריבּ ה (מנחות be burned on the Mizbe’ach (Altar) “all night,” it should not כו:, תמורה יד.): Our pasuk says, This is the law of the olah…on the have had to say “until morning.” Obviously, the night lasts Mizbe’ach (Altar) all night until the morning. The term the until the morning! is generally understood to apply a certain law The pasuk is hinting that we should look at the second (תּוֹר!ת) law of to many cases. half of the night as a sort of “morning” following the first Offerings must be brought, and according to some opin- half. We learn from this that if a hardened limb of the olah ions must be placed on the Mizbe’ach, during the day. The fell off the Mizbe’ach after midnight, there is no need to 14 word toras teaches that not only an olah (burnt offering), return it there (Yoma 20b). which is the subject of our pasuk, but all offerings may be Year-Round כּל הלּ ְילה עד הבֹּ ֶקר. ֶא לּא ֵמע !תּה: ה !בּא ִבּ ְז! מן ! חג, הוּא ְדּלֹא י ִ לין, ה א -placed there right before sunset and continue to be con ְדּ כל ה!שּׁ נה כּוּלּהּ י ִ לין? ”כּל ה!לּ ְ!י לה ! עד ה!בֹּ ֶקר“ ְכּ ִתיב (חגיגה י:): ;sumed by the fire through the entire night11 (Menachos 26b ,ְולֹא י ִ לין ֵח ֶלב ח ִ!גּי ! עד בֹּ ֶקר Temurah 14a). A pasuk similar to ours says,15 Bursting in Air the fat of my festival [offerings] shall not remain overnight until morning. This may have led us to believe that only כּל הלּ ְי לה. . ְ.ו ֵה ִרים. ֵאבִ רים ֶשׁפּ ְ קעוּ ֵמ! על גּ ֵ!בּי ה ִ!מּ ְז ֵבּ!ח ֶקוֹדם ֲחצוֹת י ֲ!ח ִזיר (festival offerings must be placed on the Mizbe’ach (Altar ֲוּמוֹע ִלין בּ ֶ הן, ְלא! !חר ֲחצוֹת לֹא י ֲ!ח ִזיר ְו ֵאין ֲמוֹע ִלין בּ ֶ הן. ְמ נא ה ֵ ני ִמ ֵילּי? א מ!ר at night, while offerings brought during the rest of the year ! רב: כּתוּב ֶא חד ֵאוֹמר ”כּל ה!לּ ְ!י לה“ ְו ִה ְק ִטיר, ְו כתוּב ֶא חד ֵאוֹמר ”כּל ה!לּ ְ!י לה. . . .may wait until morning ְו ֵהִרים“, הא ֵכּ ! יצד? ח ְ!לּ ֵקהוּ, ֶח ְציוֹ ְלה ְ!קט רה ְו ֶח ְציוֹ ל ֲ!הר מ ה (יומא כ., זבחים פו:): Our pasuk says that the olah stays on the flame “all Our pasuk teaches that this is not the case; the fats of night until morning.” This teaches that the limbs must the offerings must always be placed on the Mizbe’ach be- remain on the Mizbe’ach (Altar) the entire night to be fore morning (Chagigah 10b). And the fire of the Mizbe’ach — ְו ֵאשׁ ה ִמּ ְז ֵבּח תּוּקד בּוֹ completely burned. Even if a limb fell off the Mizbe’ach during the night before it became ash, it must be returned should remain aflame on it. to complete its burning. However, when we combine this phrase with the words Fires on the Pyres in the next pasuk, He shall separate the ash, this teaches Every morning, the Kohanim would arrange two piles of that any limb that is on the Mizbe’ach at night is considered wood for the fires on the Outer Mizbe’ach (Altar); one was
11. See discussion above, “What Goes Up.” 12. The first service performed each day in the Temple was the separation of the ash from the pile on top of the Mizbe’ach, as taught in the next pasuk. 13. See Schottenstein Edition, Yoma note 16. 14. See Schottenstein Edition, note 2. 15. Shemos 23:18.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 141 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 3
all night until the morning, and the fire of the Mizbe’ach should remain aflame on it. 3 The Kohen shall don his linen Tunic, and he shall don linen Michnasayim on his flesh; where the parts of all of the offerings were burned, the other ashes on the Mizbe’ach after the terumas hadeshen has was the one from which they took glowing coals for the been separated, there is a disagreement about whether he Inner Mizbe’ach where the ketores (incense) was burned. has to bring an asham of me’ilah. -One opinion holds that since the mitzvah of terumas ha ִהוא ה ֹעלה על ְמוֹק דה על ה ִמּ ְז ֵבּח כּל הלּ ְילה ְו ֵאשׁ ה ִמּ ְז ֵבּח תּוּקד בּוֹ. deshen has been performed, the mitzvah involving the ashes מ ֲ!ער כ ה ְגּ דוֹלה ֶקוֹד ֶמת ְלמ ֲ!ער כ ה ְשׁ ִניּ ה ֶשׁל ְק ֶטוֹרת. ְמנ א לן? ְדּת ְ!נ יא, -has been done and there is no longer me’ilah. The other opin ִ”הוא ה ֹ ע לה ! על ְמוֹק דה ! על ה ִ!מּ ְז ֵבּ!ח כּל ה!לּ ְ!י לה“, זוֹ מ ֲ!ער כה ְג דוֹלה, ְ”ו ֵאשׁ ion says that since the Kohen has to wear special garments to ה ִ!מּ ְז ֵבּ!ח ! תּוּקד בּוֹ“, זוֹ מ ֲ!ער כה ְשׁ ִנ יּה ֶשׁל ְק ֶטוֹרת (יומא לג., מה.): Our pasuk makes two mentions of a fire. First, the olah take the ashes out of Yerushalayim, we see that the mitzvah on the flame, then, the fire of the Mizbe’ach should remain of the ashes is not complete until after hotzaas hadeshen, 20 aflame on it. and therefore it is still subject to me’ilah (Me’ilah 9a). The first part of the pasuk refers to the main fire, the one A Perfect Fit ִמדּוֹ. ְכּ ִמ דּתוֹ, ֶשׁלֹּא ֶי ְח! סר ְו ֶשׁלֹּא ִיוֹתיר (פסחים סה:, יומא כג:, זבחים לה.): -for burning the offerings, which was kindled first. The sec ond part of the pasuk refers to the fire for the coals brought The word usually used for the Kohen’s Tunic is kutanto which ,( ִמדּוֹ) Our pasuk uses the unusual term mido .( ֻכּתּ ְ נתּוֹ) to be used on the Inner Mizbe’ach. This pile of wood was his measurement. This teaches ,( ִמ דּתוֹ) arranged after the main one16 (Yoma 33a, 45a). is similar to midaso that the Tunic of each Kohen must match his height. It The Kohen shall don his linen — ְול בשׁ ה ֹכּ ֵהן ִמדּוֹ בד .3 should neither drag on the floor, nor be suspended above it Tunic. (Pesachim 65b; Yoma 23b; Zevachim 35a).21 FROM THE SEFER HACHINUCH Bahd Translations בּד. ֶשִׁיּ ְהיוּ ֶשׁל בּוּץ, ! ”בּד“, ֶשְׁיּהוּ ֲחד ִ שׁים, ! ”בּד“, ֶשְׁיּהוּ ְשׁ ִזוּרים, ! ”בּד“, מצוה קלא: ִמ ְצ ות ֲה ר מת ה ֶ דּ ֶשׁן ֶשְׁיּהוּ חוּטן כּפוּל ִשׁ שּׁה, ! ”בּד“, ֶשׁלֹּא ִי ְל! בּשׁ ֶשׁל חוֹל ִעמּ ֶ הן. . . ִמ! מּא י ְדּ! האי Mitzvah 131: The Obligation to Separate the Ashes ! ”בּד“ ִכּתּ נא הוּא?. . . דּ בר ה ֶעוֹלה ִמן ה!קְּ!ר! קע ! בּד ְבּב!ד (זבחים יח:): [From Upon the Mizbe’ach] linen. The ,(בּ!ד) We are commanded that, each day, a Kohen shall remove The Kohen’s Tunic is made of bahd thoroughly burned coals from upon the Mizbe’ach. word bahd means linen because bahd means a “stalk.” It refers to linen because only one stalk of flax (from which Holy Ashes linen is processed) grows from each flaxseed. It is forbidden to misuse sanctified property17 by deriving From bahd’s translation as “stalk,” we learn that the benefit from it or removing it from the domain of hekdesh. Kohen’s clothes must be similar to the fresh stalks of flax A person who unintentionally does so must repay the from which they are made. This means that the Kohen value of that item, adding an additional “fifth,” 18 and bring may not wear old, worn clothes. an asham (guilt offering). 19 This transgression is known as We learn from the Torah’s use of bahd elsewhere22 that the me’ilah, and the associated asham is known as an asham bahd thread must be a twisted thread made of six strands. ,( ְלב!ד) is related to levad (בּ!ד) me’ilah. In most cases, once the mitzvah associated with Finally, the word bahd the object has been completed, the person is not subject to meaning separate or alone. This teaches that the Kohen me’ilah for using the property. should wear only the special Kohen’s garments when per- forming the terumas hadeshen. He may not wear any other ְולבשׁ ה ֹכּ ֵהן ִמדּוֹ בד. ה ֶ!נּ ֱה ֶנה ֵמ ֵא ֶפר ! תּ !פּוּח ֶשׁע!ל גּ ֵ!בּי ה ִ!מּ ְז ֵבּ! ח. . . ְלא!ח!ר garment with them (Zevachim 18b).23 ְתּ ! רוּמת ה ֶ!דּ ֶשׁן. . . ְור ִ!בּי יוֹח נ ן א! מר: ֲמוֹע ִלין בּוֹ ֵכּיו ן ִדּ ְכ ִתיב ְ”ול! בשׁ ה ֹ!כּ ֵהן ִמדּוֹ ! בד“, ֵכּ יון ְדּצִ ר ְיך ְל ִב ְג ֵדי ְכ הוּנּה ִבּ ְקדוּשּׁ ֵ תיהּ ק ֵ אי (מעילה ט.): And he shall don linen — ִוּמ ְכ ְנ ֵסי בד ִי ְל בּשׁ על ְבּ שׂרוֹ Our pasuk teaches that the Kohen has to wear priestly Breeches on his flesh. clothes to perform terumas hadeshen, removing some coals and ash from the Mizbe’ach and placing it beside the What Comes First? ִוּמ ְכ ְנ ֵסי בד ִי ְלבּשׁ על ְבּ שׂרוֹ. ִמנִּ!ין ֶשׁלֹּא ְי ֵהא דּ בר ֶקוֹדם ל ִ!מּ ְכנ ס ִ!ים? Mizbe’ach (Altar). The next pasuk tells us that he wears ֶשׁ ֶנ ֱא! מר ִ”וּמ ְכ ְנ ֵסי ב!ד ִי ְלבּ!שׁ ע!ל ְבּ שׂרוֹ“. ְוֵרישׁ ל ִ קישׁ. . . ֶשׁלֹּא ְי ֵהא דּ ב ר other, less valuable bigdei Kehunah (priestly garments) to ֵקוֹדם ל ִ!מּ ְכנ ס ִ!ים ֵמ ! “על ְבּ שׂרוֹ“ נ ְ!פק א (יומא כג:): do hotzaas hadeshen, removing all the ashes and bringing them out of Yerushalayim. According to one opinion, the Kohen must wear all four If someone has benefit from the remaining mound of of his special garments when doing the terumas hadeshen,
16. See below, pasuk 5, about a third fire. 17. This includes offerings as well as items consecrated for the treasury of the Beis HaMik- dash. 18. The Torah refers to this addition as “one-fifth,” because the surcharge is a fifth of the final payment. For example, if someone used the value of $100, he must repay $125; the $25 surcharge is one-quarter of the value he used, but one-fifth of his $125 pay- ment. 19. See below, 5:15. 20. See Schottenstein Edition, note 64. 21. See Schottenstein Edition, Pesachim note 10. 22. Shemos 28:6,15. 23. See Schottenstein Edition, note 31.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 142 / ספר ויקרא פרשת צו ו / ג
ְו ֵהO רים ֶא ַת־ה ֶ ֗דּ ֶשׁן ֲא ֶ֨שׁר ֹתּ ] אכל ה[ אשׁ ֶאת־ה ֹ.ע לה על־ה ִמּ ְזבּ\ח ְוי ְ!פֵרשׁ י ת ִק ְטמ א ִדּי ֵתיכוּל ֶאשּׁ ת א י ת ֲעל ת א ע!ל מ ְ!ד ְבּח א
רש“י ְו ֵה ִרים ֶאת ה ֶדּ ֶשׁן. ָהָיה ֶחוֹתה ְמלֹא המּ ְח ָתּה ִמן ה ְמ ָאוּכּלוֹת ה ְפִּנ ִימיּוֹת ְו ְנוֹתָנן [על ה ִמּ ְז ֵבּ ַח. ָמָצא ֵא ָיב ִרים ֶשׁ ֲעדִיּין לֹא ִנ ְתא ְכּלוּ מ ֲח ִז ָירן על ה ִמּ ְז ֵבּח ְלאחר ְבּ ִמ ְז ָרחוֹ ֶשׁל ֶכּ ֶבשׁ (תורת כהנים שם ד; תמיד כח:): ה ֶדּ ֶשׁן ֲא ֶשׁר ֹתּ אכל ָה ֵאשׁ ֶשׁ ָח ָתה ֶג ָח ִלים ֵא ָיל ְך ְו ֵא ָיל ְך ְוָנ טל ִמן ה ְפִּנ ִימיּוֹת, ֶשׁ ֶנּ ֱא מר ֶ”את ָה ָעוֹלה על ה ִמּ ְז ֵבּ ַח“ ֶאת ָה ֹע ָלה. ו ֲע ָשׂא ָתּה ֶד ֶשׁן, ֵמאוֹתוֹ ֶד ֶשׁן ָי ִרים ְתּ ָרוּמה ְו ָשׂמוֹ ֵא ֶצל ה ִמּ ְז ֵבּ ַח: (תורת כהנים שם ה; יומא מה:)]: removing ashes from the Mizbe’ach (Altar). Our pasuk A third opinion says that this extra word teaches that mentions specifically the Breeches to teach that he should a Kohen may wear even worn-out garments during this put them on his flesh. This indicates that he may not be service (Yoma 12b, 23b).26 ְו ֵה ִרים ֶאת ה ֶדּ ֶשׁן -wearing any of the other Kohen’s garments when he is put ting on the Breeches. — He shall separate the ash. Another opinion holds that since our pasuk mentions The Palace ְול בשׁ ה ֹכּ ֵהן ִמדּוֹ בד. . . ְו ֵה ִרים ֶאת ה ֶדּ ֶשׁן. ֶא לּא ֶשׁ ֵאין ְגּ דוּלּה ְבּפ ְ!ל ִטין ֶשׁל only the Breeches and the Tunic, he wears only these ֶמ ֶל ְך (ירושלמי שבת י, ג): two garments during the terumas hadeshen. This opinion still learns from this pasuk that the Kohen should put on There is a mitzvah that, each day, a Kohen should re- the Breeches first. The pasuk did not have to say that he move ashes from on the Outer Mizbe’ach (Altar) and place places them on his flesh, since it is obvious that Breeches them near the Mizbe’ach’s ramp. are on the flesh. These extra words teach that the Breeches Why does a Kohen remove the ashes? This job should come first (Yoma 23b). be given to someone less important than a Kohen! No Interposition This job was given to a Kohen to teach that no one is too important to do even a seemingly lowly job in Hashem’s ִי ְל בּשׁ על ְבּ שׂרוֹ. ֶשׁלֹּא ְי ֵהא ד בר ֵחוֹצץ ֵבּינוֹ ִל ְב שׂרוֹ (זבחים יט., ערכין ג:): The pasuk says that the Kohen puts the Breeches on palace, the Beis HaMikdash (Yerushalmi Shabbos 10:3). his flesh. This teaches that there should not be anything Night Ashes separating the Breeches fr om his flesh. They must be worn There is a mitzvah that, each day, a Kohen should re- directly upon his body24 (Zevachim 19a; Arachin 3b). move ashes from on the Outer Mizbe’ach (Altar) and place All Four them near the Mizbe’ach’s ramp. כּל הלּ ְי לה. . ְ.ו ֵה ִרים. ִמיכּ ן ִל ְת ! רוּמת ה ֶ!דּ ֶשׁן ֶשׁ ִהיא ְכּ ֵשׁ ירה כּ ל ה!לּ ְ!יל ה ִי ְל בּשׁ. ! מה תּ ְ!למוּד ! לוֹמר? ִ”י ְל! בּשׁ“, ְלה ִ ביא ִמ ְצ ֶנ ֶפת ְוא ְ!ב ֵנט ל ֲ!הר! מת ה ֶ!דּ ֶשׁן, (ירושלמי יומא ב, א): ִדּ ְבֵרי ר ִ!בּי ְי הוּדה, ר ִ!בּי דּוֹסא ֵאוֹמר: ְלה ִ ביא ִבּ ְג ֵדי ֹכ ֵהן גּדוֹל ְבּיוֹם ה ִ!כּ ִפּוּרים Our pasuk does not say that the Kohen should don his ֶשׁ ֵהן ְכּ ֵשִׁרין ְל ֹכ ֵהן ֶה ְדיוֹט. ר ִ!בּי ֵאוֹמר: . . . ֶא לּא ! מה תּ ְ!למוּד ! לוֹמר ִ”י ְל! בּשׁ“, .tunic “in the morning” and separate the ash ְל! רבּוֹת ֶאת ה ְ!שּׁח ִ קין (יומא יב:, כג:): Our pasuk could have said simply, “The Kohen shall don We therefore say that the final words of the previous pa- his linen Tunic and linen Breeches on his flesh.” The term suk, all night until the morning, connect to the start of our written about the Breeches seems ex- pasuk, He shall separate the ash. This teaches that terumas ( ִי ְלבּ!שׁ) he shall don tra. There are different opinions on what this word teaches. hadeshen, removing ashes from the Mizbe’ach, may be 27 The pasuk says that the Kohen should wear his Tunic done even during the night (Yerushalmi Yoma 2:1). and Breeches when he is separating the ashes for the mitz- How Much? ְו ֵה ִרים. ֶנ ֱאמ!ר כּאן ְ”ו ֵהִרים“ ְו ֶנ ֱאמ!ר ְלה!לּ ן (ו, ח) ְ”ו ֵהִרים“, מ!ה ְלּה!לּ ן vah of doing the terumas hadeshen, removing ashes from ְבּ ְקוּמצוֹ, ! אף כּאן ְבּ ְקוּמצוֹ (יומא כד.): the Mizbe’ach (Altar). But a Kohen ordinarily wears four priestly garments, not just these two. According to one There is a mitzvah that, each day, a Kohen should re- opinion, the extra word he shall don adds that the other move ashes from on the Outer Mizbe’ach (Altar) and place two garments — the Turban and the Belt — should also be them near the Mizbe’ach’s ramp. worn when the Kohen performs this service. Our pasuk does not say how much ash the Kohen “shall Another opinion notes that the same term he shall don separate.” is found in the pasuk teaching about the four linen We can learn the amount from a similar word used in ( ִי ְלבּ!שׁ) garments worn by the Kohen Gadol on Yom Kippur,25 “He the pasuk about a minchah (flour) offering. That pasuk from it in his kometz. The (ְו ֵהִרים) ”a sacred linen Tunic. We learn from this says,28 He “shall separate ( ִי ְלבּ!שׁ) ”shall don form a gezeirah (ְו ֵהִרים) ”that after the Kohen Gadol wears his four garments on common words “shall separate Yom Kippur, an ordinary Kohen may wear them for the shavah29 linking these two pesukim. Beis HaMikdash service during the rest of the year. The Kohen separates a portion of the minchah with his
24. The phrase on his flesh was already used for the teaching in the previous discussion. But this same phrase is used in a pasuk below (16:4), referring to the Kohen Gadol. 25. Below, 16:4. 26. See Schottenstein Edition, 12b notes 14 and 17. 27. See Schottenstein Edition, 11a note 6. 28. Below, pasuk 8. 29. One of the rules used in the Oral Law to understand the Torah’s intent is gezeirah shavah:
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 143 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 3
he shall separate the ash of that which the fire consumed of the olah offering on the Mizbe’ach,
“kometz.” This term refers to the palm of the hand covered olah there that are not completely burned. He then takes with the middle three fingers. The Kohen “scoops up” with coals and ashes from the center of the pyre, where the the three middle fingers of his right hand. limbs and fats of the olah have been completely consumed The gezeirah shavah tells us that for terumas hadeshen, into ash (Yerushalmi Yoma 2:1). too, the Kohen has to take the amount of ashes that would The Olah ֲא ֶשׁר ֹתּ אכל ה ֵאשׁ ֶאת ה ֹע לה על ה ִמּ ְז ֵבּ ַח. ְלא ֲ!ה ֵדוּרי ְפּוֹק ִעין ְמנ א ֵליהּ? fill his kometz (Yoma 24a).30 נ ְ!פ קא ֵליהּ ֵ”מ ֲא ֶשׁר ֹתּ ! אכל ה ֵ אשׁ“. ְו ִאיד ְ ך, . . . ִע ֵכּוּלי עוֹל ה א !תּה מ ֲ!ח ִזיר, .Of what the fire consumed — ֲא ֶשׁר ֹתּ אכל ה ֵאשׁ ְו ִאי א !תּה מ ֲ!ח ִזיר ִע ֵכּוּלי ְקטֶֹרת, ְדּת ֵ ני ר ִ!בּי ֲח ִנ ינא ! בּר מ ְ!נ ִיוּמי ְבּר ִ!בּי ֱא ִל ֶיע ֶזר ֶבּן י ֲ!עקֹב, ֲ”א ֶשׁר ֹתּ ! אכל ה ֵ אשׁ ֶאת ה ֹ ע לה ! על ה ִ!מּ ְז ֵבּ! ח”, ִע ֵכּוּלי עוֹלה א!תּ ה Not All of It מ ֲ!ח ִזיר, ְו ִאי א !תּה מ ֲ!ח ִזיר ִע ֵכּוּלי ְק ֶטוֹרת (זבחים פג:, מנחות כו:): ְו ֵה ִרים. . . ֲא ֶשׁר ֹתּ אכל. ְו ֵאין ְ”ו ֵהִרים“ ֶא לּא ְבּ ֶשׁ ִשֵּׁיּיר, ֲ”א ֶשׁר ֹתּ ! אכל“, ֵאין The phrase, that which the fire consumed, seems to be ֲא ִכ ילה ֶא לּא ִבּ ְכז ִ!ית. ה י ה ְבּכוּלּוֹ ְכּז ִ!ית, ִליטּוֹל ִמ ְק צתוֹ ֵאין א ְ!תּ י כוֹל , ֶשׁ ֵאין -extra, for it is obvious that the ash on the Mizbe’ach (Al בּוֹ ְכּז ִ!ית, ִליטּוֹל ֶאת כּוּלּוֹ ֵאין א ְ!תּ יכוֹל ֶשׁ ֵאין כּאן ִשׁיּוּר (ירושלמי יומא ב, א): There is a mitzvah that, each day, a Kohen should re- tar) came from the offerings that were consumed by the move ashes from on the Outer Mizbe’ach (Altar) and place Mizbe’ach’s fire. them near the Mizbe’ach’s ramp. According to one opinion, we learn from this phrase that By saying that the Kohen has to “separate” the ashes, things which the fire consumed — and fell off the Mizbe’ach the pasuk teaches that he must leave some ashes on the — you shall bring [back] up on the Mizbe’ach. Mizbe’ach. If he took all of the ashes, he would not be Another opinion learns from the words in the previous “separating” them. pasuk, on the flame, that if something on the fire of the Mizbe’ach fell off of it onto the floor, it should be returned .( ֹתּאכ!ל) The pasuk continues, of what the fire consumed When referring to a person’s consumption of food, the to the fire.33 He holds that our pasuk is needed because it in the Torah refers to a kezayis, an olive’s vol- mentions an olah (burnt offering), that is offered upon the ֲא ִכיל ה word ume. This teaches that the Kohen must separate at least a Outer Mizbe’ach. We learn from this that the obligation to kezayis of ash to do the mitzvah.31 return partially burned offerings applies only to offerings This leads to the following unresolved problem: What should brought on the Outer Mizbe’ach. It does not apply to the the Kohen do if there is only a kezayis of ash on the Mizbe’ach? ketores, the incense, that is offered on the Inner Mizbe’ach He cannot take the entire kezayis because then there would (Zevachim 83b; Menachos 26b).34 be nothing left. And he cannot leave any ash because then Leftovers ֲא ֶשׁר ֹתּ אכל ה ֵאשׁ ֶאת ה ֹע לה על ה ִמּ ְז ֵבּ ַח. ִמנִּ!יין ְל ֵאיבִ רים ְוּפדִ רים ֶשׁלֹּא he would not be taking a kezayis (Yerushalmi Yoma 2:1).32 ִנ ְתע ְ!כּלוּ ִמבּ ֶ עֶרב ֶשׁ ְסּוֹד רן ! על גּ ֵ!בּי ִמ ְז ֵבּ! ח, ְו ִאם ֵאין מ ֲ!ח ִז יקן, ֶשׁ ְסּוֹד רן ע!ל .Of the olah offering on the Mizbe’ach — ֶאת ה ֹעלה על ה ִמּ ְז ֵבּ ַח ה ֶ!כּ ֶבשׁ אוֹ ע!ל גּ ֵ!בּי ֵסוֹבב ע!ד ֶשׁיּ ֲ!ע ֶשׂה מ ֲ!ער כ ה ְגּדוֹל ה ְו ְסוֹד רן? תּ ְ!למוּד ! לוֹמר ֲ”א ֶשׁר ֹתּאכ!ל ה ֵ אשׁ ֶאת ה ֹ על ה ע!ל ה ִ!מּ ְז ֵבּ! ח“. ְור ִ!בּי ֵמ ִאיר: ִע ֵיכּוּלי The Proper Ashes עוֹלה א !תּה מ ֲ!ח ִזיר, ְו ִאי א !תּה מ ֲ!ח ִזיר ִע ֵיכּוּלי ְק ֶטוֹרת (יומא מה.־מה:): ְו ֵה ִרים. . . ֲא ֶשׁר ֹתּאכל ה ֵאשׁ ֶאת ה ֹע לה. יכוֹל ֵע ִצים, תּ ְ!למוּד לוֹמ!ר Our pasuk did not have to tell us that the olah (burnt ֹ”ע לה“, ִאי עוֹלה, יכוֹל ֵאיבֵ רי עוֹלה, תּ ְ!למוּד ! לוֹמר ֲ”א ֶשׁר ֹתּ ! אכל ה ֵ אשׁ“, offering) was “on the Mizbe’ach (Altar).” We know that is הא ֵכּ ! יצד, ֶחוֹתה ִמן ה ְ!מ אוּכּלוֹת ה ְ!פּ ִנ ִימיּוֹת ְו ֵיוֹרד (ירושלמי יומא ב, א): There is a mitzvah that, each day, a Kohen should re- where offerings are placed. move ashes from on the Outer Mizbe’ach (Altar) and place According to one opinion, this teaches that any limbs them near the Mizbe’ach’s ramp. and fats of the previous day’s offerings that were not There were two things burning into ash on the Mizbe’ach, consumed by the fire during the night are supposed to the olah (burnt offering) and the firewood. Which ash be burned on the Mizbe’ach the next day. They would be should the Kohen separate? moved to the side on top of the Mizbe’ach while the new It cannot be the burnt wood, because the pasuk says to large pyre — “the” fire — was being made. If there was not take what the fire consumed “of the olah.” But we might enough room on top of the Mizbe’ach for all of them, they then think that the Kohen may take even limbs of the olah would be placed on the ramp or the ledge of the Mizbe’ach. offering that have not yet been burned to ash. The pasuk Once the fire is ready, they would be burned. therefore says that the Kohen has to take from what the Another opinion holds that our pasuk teaches that the ob- fire consumed. ligation to return partially burned offerings applies only to This is how he does it: He moves the outer layer of the offerings that, like the olah (burnt offering), are brought on pile away, because it is possible that there are pieces of the the Outer Mizbe’ach,35 but it does not apply to the ketores, the
Where similar words (or sometimes words with similar meanings) appear in different places, the reference links the pesukim so that they shed light on one another. A gezeirah shavah must be based on a tradition handed down from Sinai. 30. See Schottenstein Edition, Yoma note 11. 31. This disputes the opinion in the discussion above, “How Much?” 32. See Schottenstein Edition, 12a note 22. 33. See above, pasuk 2, “Which Is It?” 34. See Schottenstein Edition, Zevachim note 8. 35. See previous discussion.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 144 / ספר ויקרא פרשת צו ו / ד
ְושׂ ֕מוֹ א ֶ צל ה ִמּ ְזבּ Wַח: ♪ ד וּפשׁט֙ ֶא ְת־בּ ָג ֔דיו ְולבGשׁ ִוישִׁ!וּ ֵנּהּ ִבּ ְסט!ר מ ְ!ד ְבּ חא: ד ְוי ְ!שׁל!ח י ת ְל ִבוּשׁוֹהי ְו ִי ְלבּ!שׁ ְל ִבוּשׁין א ֳ חר ִ נין ְבּ ָגO דים ֲא ֵחz רים ְוהוֹצwיא ֶא ַת־ה ֶ ֨דּ ֶשׁן֙ ֶא ִל־מ ֣חוּץ למּ ֲ>ח ֶ֔נה ְוי ֵ!פּק י ת ִק ְטמ א ְל ִמבּ ר א ְלמ ְ!שִׁרית א
רש“י (ד) ָוּפ שׁט ֶאת ְבּ ָג ָדיו. ֵאין זוֹ ָחוֹבה ֶא ָלּא ֶדּ ֶר ְך ֶא ֶרץ, ֶשׁלֹּא ְיל ְכ ֵל ְך ְבּ ָהוֹצאת יומא כג:): ְו ִהוֹציא ֶאת ה ֶדּ ֶשׁן. הָצּבוּר בּ תּ פּוּח ְכּ ֶשׁהוּא ָר ָבּה ְו ֵאין ָמקוֹם ה ֶדּ ֶשׁן ְבָּגִדים ֶשׁהוּא ְמשׁ ֵמּשׁ ָבּ ֶהן ָתּ ִמיד, ְבָּגִדים ֶשׁ ִבּ ֵשּׁל ָבּ ֶהן ְק ֵד ָרה ְל רבּוֹ אל ִי ְמזוֹג למּ ֲע ָר ָכה, ִמוֹציאוֹ ִמ ָשּׁם ְו ֵאין ֶזה ָחוֹבה ְבּ ָכל יוֹם (תמיד כח:), ֲא ָבל ה ְתּ ָרוּמה ָבּ ֶהן כּוֹס ְל רבּוֹ, ְל ָכ ְך ְו ָל בשׁ ְבּ ָג ִדים ֲא ֵח ִרים. ְפּ ִחוּתין ֵמ ֶהן (תורת כהנים שם; ָחוֹבה ְבּ ָכל יוֹם: incense, that is offered on the Inner Mizbe’ach. According to remove ashes from the Outer Mizbe’ach (Altar) and place this opinion, the leftover limbs and fats are burned on a sep- them near the Mizbe’ach’s ramp. arate special pyre made for this purpose (Yoma 45a-45b). It is forbidden to misuse sanctified property39 by deriving
What’s on Top? benefit from it or removing it from the domain of hekdesh. ,This transgression is known as me’ilah. In most cases ֲא ֶשׁר ֹתּ אכל ה ֵאשׁ ֶאת ה ֹע לה על ה ִמּ ְז ֵבּ ַח. בּ ֵ עי ִח ְז ִק יּה: ֵאבִ רין ֶשׁ ִסּ ְידּ רן ְו ִס ֵידּר once the mitzvah associated with the object has been ֲע ֵל ֶיהן ֶאת ה!מּ ֲ!ער כה, ! מהוּ? ! ”על ה ֵ ע ִצים“ (לעיל א, ח) א! מר ר ֲ!חמ נא, דְּ!וק א .completed, the prohibition no longer applies ! על ה ֵ ע ִצים, אוֹ ִדּ ְל מא ֵכּיו ן ִדּ ְכ ִתיב ְק רא א ֲ!חִר ינא ֲ”א ֶשׁר ֹתּ ! אכל ה ֵ אשׁ ֶאת ְו שׂמוֹ ֵא ֶצל ה ִמּ ְז ֵבּ ַח. ְתּרוּמ!ת ה ֶ!דּ ֶשׁן ְדּנ ֲ!ע ֵשׂית ִמ ְצו ת הּ ְו ֵישׁ בּ הּ ִמשּׁוּם ה עוֹלה ! על ה ִ!מּ ְז ֵבּ! ח“, ִאי בּ ֵ עי ה ִ כי ע ֵ ביד, ִאי בּ ֵ עי ה ִ כי ע ֵ ביד? ֵתּיקוּ (מנחות כו:): ְמ ִעיל ה ִדּ ְכ ִתיב ְ”ו שׂמוֹ ֵא ֶצל ה ִ!מּ ְז ֵבּ! ח“, ֶשׁלֹּא ְיפ ֵ!זּר, ְ”ו שׂמוֹ“, ֶשׁלֹּא ֵיה ֶ נה Reading the words the olah (burnt offering) on the (פסחים כו., מעילה יב.): Mizbe’ach together seems to imply that the limbs and fats of the olah may be placed directly on the surface of the The Torah’s command to place the ash next to the Mizbe’ach, with the wood on top of them. Mizbe’ach implies that the ash shall remain there until it is However, an earlier pasuk says,36 The sons of Aharon, absorbed into the ground. This tells us that the ash retains the Kohanim, shall arrange the pieces, the head and the its sanctity, and benefiting from it violates the prohibition fats, “on the wood” that is on the fire. This clearly says that against me’ilah40 (Pesachim 26a; Me’ilah 12a). the olah is supposed to be placed on top of the pyre. Two Exceptions It is unclear if it is also permitted to place the olah under One of the rules used in the Oral Law to understand the the wood (Menachos 26b).37 ְשׁ ֵני ְכ ִתוּבין) Torah’s intent is shnei kesuvim haba’im k’echad which means the following: When the Torah ,(ה!בּ ִ אין ְכּ ֶאח ד .And place it next to the Mizbe’ach — ְו שׂמוֹ ֵא ֶצל ה ִמּ ְז ֵבּ ַח teaches a law we generally apply it to all similar cases, but How to Place It if a law is stated twice, in two pesukim, we do not extend There is a mitzvah that, each day, a Kohen should re- it to other cases. The repetition indicates that the law is move ashes from on the Outer Mizbe’ach (Altar) and place limited to these specific cases. 41 ְו שׂמוֹ ֵא ֶצל ה ִמּ ְז ֵבּ ַח. ֵאין ְל ך דּ בר ֶשׁנּ ֲ!ע ֵשׂית ִמ ְצ ותוֹ ֲוּמוֹע ִלין בּוֹ. ְולֹא? ו ֲ!הֵרי .them near the Mizbe’ach’s ramp ְתּ ! רוּמת ה ֶ!דּ ֶשׁן ְדּנ ֲ!ע שׂה ִמ ְצ ותוֹ ֲוּמוֹע ִלין בּוֹ, ִדּ ְכ ִתיב ְ”ו שׂמוֹ ֵא ֶצל ה ִ!מּ ְז ֵבּ! ח“. . . ְו שׂמוֹ. ְבּנ! !חת, ְ”ו שׂמוֹ“ כּוּלּוֹ, ְ”ו שׂמוֹ“ ֶשׁלֹּא ְיפ ֵ!זּר (פסחים כז:, תמורה לד.): ֶא לּא ְל! מאן ְדּא! מר ְמל ְ!מּ ִדין, ! מאי ִא יכּא ְל ֵמ ! ימר? ְתֵּרי ִמ ֵיעוּטי ְכּ ִת ֵיבי, ה כ א the ashes (ְו שׂמוֹ) ”The pasuk here says he shall “place ְכּ ִתיב ְ”ו שׂמוֹ“, ה תם ְכּ ִתיב (דברים כא, ו) ”ה ֲ ע רוּפה“ (זבחים מו., חולין קיז:, next to the Mizbe’ach, but when it talks about the crop and כריתות ו., מעילה יא:): feathers of the bird olah that are also deposited next to the ְ ְו שׂמוֹ ֵא ֶצל ה ִמּ ְז ֵבּ ַח. ְתּ ! רוּמת ה ֶ!דּ ֶשׁן ְדּנ ֲ!ע ֵשׂית ִמ ְצו תהּ ְו ֵישׁ בּהּ ִמשּׁוּם ְמ ִעיל ה them. Since (ְו ִה ְשׁ ִליך) ”Mizbe’ach, it says,38 he shall “throw ִדּ ְכ ִתיב ְ”ו שׂמוֹ ֵא ֶצל ה ִ!מּ ְז ֵבּ! ח”, ֶשׁלֹּא ְיפ ֵ!זּר, ְ”ו שׂמוֹ”, ֶשׁלֹּא ֵיה ֶ נה (פסחים כו.): our pasuk uses the term “place” rather than “throw,” it teaches that the ashes must be placed carefully and gently There is a mitzvah that, each day, a Kohen should re- next to the Mizbe’ach. move ashes from on the Outer Mizbe’ach (Altar) and place The pasuk emphasizes he shall place “it,” rather than stat- them near the Mizbe’ach’s ramp. Our pasuk tells us that ing simply and he shall place. This teaches that the Kohen the ashes removed from the Mizbe’ach remain forbidden must place the entire kometz of ashes next to the Mizbe’ach. for benefit even after the mitzvah has been completed.42 Finally, the verb “place” teaches that all the ashes should The Torah teaches us that the same is true of the eglah be placed in one pile, and not scattered in several places arufah;43 even after the mitzvah has been completed, it (Pesachim 27b; Temurah 34a). keeps its sanctity, and it is forbidden to benefit from it. Keeping Its Sanctity We now have these two places where the Torah forbids There is a mitzvah that, each day, a Kohen should benefit from an item after its mitzvah has been done, so we
36. 1:8. 37. See Schottenstein Edition, notes 32-33. 38. Above, 1:16. 39. This includes offerings as well as items consecrated for the treasury of the Beis HaMikdash. 40. See above, pasuk 3, “Holy Ashes.” 41. The explanation for this rule is as follows: Since the Torah generally states a law as a general rule, to be applied to all similar cases, there is therefore no reason for a law to be repeated. When the Torah does repeat it, it is telling us that the law applies only where it is stated, and is not to be applied elsewhere. 42. See previous discussion. 43. When a person is found murdered between two cities and the murderer is unknown, the elders of the town nearest the
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 145 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 4
The three and place it next to the Mizbe’ach. 4 He shall remove his garments and don Altar fires other garments, and he shall remove the ash to the outside of the camp, know that nothing else remains prohibited after its mitzvah too, the Kohen switches between the types of garments he has been performed. For example, there is a prohibition to is wearing, taking off his holy garments used for the Beis smell the blend of incense (ketores) that is to be an offering HaMikdash service and donning ordinary clothes to take in the Beis HaMikdash, but once it has been burned on the out the ash. This is logical because the pasuk says that Mizbe’ach, its mitzvah has been done and, though forbid- he should wear “other” garments to take out the ashes, den, one who smells is does not violate the prohibition. indicating a completely different type. According to one opinion, however, even when two However, this conclusion is not correct. The pasuk pesukim teach the same law, we can still apply the law could have said simply “He shall…don others.” Instead it to other cases. However, the Torah specifies that benefit repeats, He shall…don other “garments.” This tells us to that he dons for ( ְבּג ִ דים ,is prohibited even after the mitzvah is done only in these compare the garments (begadim he took ( ְבּג דיו ,two cases. removing the ash to the garments (begadav Regarding the terumas hadeshen, our pasuk says, He off after performing the terumas hadeshen. Just like the next to the Mizbe’ach. The extra vav, garments he wore for the terumas hadeshen were holy, so (ְו שׂמוֹ) ”shall place “it meaning “it,” teaches that only “it” — the ash of the teru- too the garments he wears to remove the ashes must be mas hadeshen — must be left in its place after its mitzvah holy garments. has been done, and we cannot apply this law elsewhere. But our pasuk does call the garments he wears for re- Regarding the eglah arufah, the pasuk44 calls it “the” de- moving the ashes “other” garments. This teaches that the with an extra, definitive hei. This garments he wears for removing the ashes should be less ,(ה ֲ ערוּפ ה) [capitated [calf teaches that the prohibition against benefiting from the calf expensive than the garments he usually wears for the Beis even after its mitzvah has been done applies to this mitz- HaMikdash service. vah, and should not be applied to others. (Pesachim 26a; Another opinion has a different understanding of what Zevachim 46a; Chullin 117b; Kereisos 6a; Me’ilah 11b).45 to learn from the word “other.” He notes that the very next thing the pasuk says is, he shall remove. This teaches that He the word “other” refers to he, the Kohen removing the — וּפ שׁט ֶאת ְבּג דיו ְול בשׁ ְבּג ִדים ֲא ֵח ִרים ְו ִהוֹציא ֶאת ה ֶדּ ֶשׁן .4 shall remove his garments and don other garments, ashes. This means that even “another” type of Kohen — a and he shall remove the ash. blemished Kohen, who may not serve in the Beis HaMik- dash, may remove the ash (Yoma 23b).46 Change of Attire Proper Attire Until now the Torah has been discussing the mitzvah of terumas hadeshen, separating a portion of the ash from The Kohanim are supposed to clean the Mizbe’ach (Al- the heap on the Outer Mizbe’ach (Altar) and placing it near tar) by removing all of the ashes and taking them outside the Mizbe’ach’s ramp. This pasuk speaks about the next the city. וּפ שׁט ֶאת ְבּג דיו ְול בשׁ ְבּג ִדים ֲא ֵח ִרים. ִמנִּ!יין ְל ִשׁנּוּי ְבּג ִ דים ִמן ! ה תּוֹרה, step, hotzaas hadeshen, removing the rest of the ashes ֶשׁ ֶנּ ֱא! מר ”וּפ! שׁט ֶאת ְבּג דיו ְול! בשׁ ְבּג ִ דים ֲא ֵחִרים“, ְות נא ְדּ ֵבי ר ִ!בּי ִי ְשׁמ ֵ עאל: ְ .from the Mizbe’ach and taking them out of Yerushalayim ִל ֶימּ ְדך תּוֹרה ֶדֶּרך ֶאֶרץ ְבּג ִ דים ֶשׁ ִבּ ֵישּׁל בּ ֶ הן ְק ֵד ירה ְל! רבּוֹ ! אל ִי ְמזוֹג בּ ֶ הן וּפשׁט ֶאת ְבּג דיו ְולבשׁ ְבּג ִדים ֲא ֵח ִרים ְו ִהוֹציא. ְשׁוֹמע ִ!ני ְכּ ֶדֶר ְך יוֹם כּוֹס ְל! רבּוֹ (שבת קיד.): ה ִ!כּ ִפּוּרים, ֶשׁ ֵפּוֹשׁט ִבּ ְג ֵדי ֶקוֹדשׁ ְו ֵלוֹבשׁ ִבּ ְג ֵדי חוֹל. תּ ְ!למוּד ! לוֹמר ”וּפ שׁ!ט -Our pasuk says that the Kohen should wear less ֶאת ְבּג דיו ְול! בשׁ ְבּג ִ דים ֲא ֵחִרים“, מ ִ!קּישׁ ְבּג ִ דים ֶשׁ ֵלּוֹבשׁ ִל ְבג ִ דים ֶשׁ ֵפּוֹשׁט, expensive garments when he is removing the ashes from ! מה ְלּה!לּ ן ִבּ ְג ֵדי ֶקוֹדשׁ ! אף כּאן ִבּ ְג ֵדי ֶקוֹדשׁ. ִאם ֵכּן ! מה תּ ְ!למוּד לוֹמ!ר the Mizbe’ach.47 This teaches that a person should change ֲ”א ֵחִרים“? ְפּ ִחוּתין ֵמ ֶהן. ר ִ!בּי ֱא ִל ֶיע ֶזר ֵאוֹמר: ֲ”א ֵחִרים ְו ִהוֹציא“, ִל ֵימּד ע!ל .into clothing that is appropriate for what he is doing ה ֹ!כּ ֲה ִנים בּ ֲ!ע ֵלי ִמוּמין ֶשׁ ְכּ ֵשִׁרין ְל ִהוֹציא ה ֶ!דּ ֶשׁן (יומא כג:): For example, a servant should not pour a cup of wine for Our pasuk says that the Kohen who separated the ash his master in the same clothes he wore when cooking a pot must change his garments before he removes the rest of of food for his master (Shabbos 114a).48 the ash from the Mizbe’ach. .To the outside of the camp — ֶאל ִמחוּץ למּ ֲח ֶנה This seems similar to the Yom Kippur service, where the Kohen Gadol switches between the eight garments used for his regular daily services (his eight “golden ones”) and Three Camps the special “white garments” he wears for the unique Yom The Jewish camp in the Wilderness was divided into Kippur services. We might therefore think that in this case, three sections, each of which had a different level of body must take a calf down to a barren valley, decapitate the calf, and declare that they had no responsibility for the murder. This calf is called an eglah arufah, a decapitated calf, and it is forbidden to derive benefit from its carcass. See Devarim 21:1-9. 44. Devarim 21:6. 45. See Schottenstein Edition, Kereisos note 44. 46. See Schottenstein Edition, note 12. 47. See first opinion in the previous discussion. 48. See Schottenstein Edition, notes 2-3.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 146 / ספר ויקרא פרשת צו ו / ה
ֶא ָל־מ ֖קוֹם ט ֽהוֹר: ה ְוה ֵ ֨אשׁ על־ה ִמּ ְזבּח ֽתּ ַוּקד־בּוֹ֙ ֣לֹא ִת ְכ ֶ ֔בּה ל ֲ!א! תר ְדּ ֵכי: ה ְו ֶאשּׁ תא ! על מ ְ!ד ְבּ חא ְת ֵהי ְ י ְ ק דא ֵבהּ לא ִת ְטּ ֵפי ְוי ְ!ב! ער ֲע! להּ כּ ֲ!הנ א ִוּב ֵ֨ער עgל יה ה ֹכּ[ הן ֵע7 צים בּ ֣בֹּ ֶקר בּ ֑בֹּ ֶקר ְו ָערhך ע ֶ֨ל יה֙ ה ֹ.ע֔לה א ע !יּא ִבּ ְצ! פר ִבּ ְצ פר ְוי ְ!ס! דּר ֲע! להּ ֲעל ת א
רש“י (ה) ְו ָה ֵאשׁ על ה ִמּ ְז ֵבּ ח תּוּקד בּוֹ. ִר ָיבּה ָכאן ְי ִקידוֹת ה ְר ֵבּה: ”על ְמוֹק ָדה“ ר ֵבּוֹתינוּ ְבּ ִמְנין המּ ֲע ָרכוֹת ֶשׁ ָהיוּ ָשׁם (תורת כהנים שם יא; יומא מג:): ְו ָע ר ְך (לעיל פסוק ב), ְ”ו ֵאשׁ ה ִמּ ְז ֵבּח תּוּקד בּוֹ“ (שם), ְ”ו ָה ֵאשׁ על ה ִמּ ְז ֵבּח תּוּקד בּוֹ“, ֵ”אשׁ ָע ֶל ָיה ָה ֹע ָלה. עוֹלת ָתּ ִמיד ִהיא ת ְק ִדּים. ִ[וּמנִּין ֶשׁלֹּא ְי ֵהא ָד ָבר ֵקוֹדם על ָתּ ִמיד תּוּקד על ה ִמּ ְז ֵבּ ַח“ (להלן פסוק ו), ָכּוּלּן ִנ ְד ְרשׁוּ ְבּמ ֶסּ ֶכת ָיוֹמא (מה.) ֶשׁ ֶנּ ְח ְלקוּ המּ ֲע ָר ָכה ְל ָת ִמיד ֶשׁל שׁ חר? תּ ְלמוּד לוֹמר ָ”ה ֹע ָלה“, ָעוֹלה ִר ָאשׁוֹנה] (פסחים נח:):
ְוה ֵאשׁ על ה ִמּ ְז ֵבּח תּוּקד בּוֹ. ְדּ ֵכוּלּי ע ְ ל מא ִמ ! יהת ִמוֹס ִיפין בּוֹ ! בּיּוֹם ִאית holiness. The holiest section was called the Camp of the ְלהוּ, ְמ נא ְלהוּ? נ ְ פ קא ְלהוּ ִמ ְ“וה ֵ אשׁ“. ו ֲ!א ִפילּוּ ְל! מאן ְדּלֹא דִּ רישׁ וא“ו, וא“ו .Shechinah (Divine Presence), where the Mishkan stood ה“א דִּ רישׁ (יומא מה:): Next came the Camp of the Leviim, which surrounded the Mishkan, and where the Leviim lived. Finally, the least holy The pasuk above51 already said, And the fire of the camp was the Camp of Israel that surrounded the Camp of Mizbe’ach (Altar) should remain aflame on it. Why does the Leviim, and was occupied by the rest of the nation. In our pasuk repeat this? The pasuk above already taught Eretz Yisrael, the Beis HaMikdash and its Courtyard corre- that there were two fires on the Mizbe’ach.52 sponded to the Camp of the Shechinah, the Temple Mount According to one opinion, our pasuk teaches that there (Har HaBayis) to the Camp of the Leviim, and the city of should be a third fire on the Mizbe’ach. This one was used Yerushalayim to the Camp of Israel. to strengthen the main large fire if it was weakening. Another opinion argues that there was no such fire. Our ֶאל ִמחוּץ למּ ֲח ֶנה. ְ”ו ִהוֹציא ֶאת כּל ה !פּר ֶאל ִמחוּץ ל!מּ ֲ!ח ֶנה” (לעיל ד, יב) pasuk is teaching that when chips of wood were lit to start חוּץ ְלשׁ לֹשׁ מ ֲ!חנוֹת. א !תּה ֵאוֹמר חוּץ ְלשׁ לֹשׁ מ ֲ!חנוֹת, אוֹ ֵאינוֹ ֶא לּא חוּץ ְלמ ֲ!ח ֶנה א! !חת? ְכּ ֶשׁהוּא ֵאוֹמר ֶ”אל ִמחוּץ ל!מּ ֲ!ח ֶנה” (שם כא). . . ִל ֵיתּן לוֹ the fire on the Mizbe’ach, they had to be lit on top of the מ ֲ!ח ֶנה ְשׁ ִנ יּה. ְוּכ ֶשׁהוּא ֵאוֹמר ֶ”אל ִמחוּץ ל!מּ ֲ!ח ֶנה”, ְבּ ֶד ֶשׁן,. . . ִל ֵיתּן לוֹ מ ֲ!ח ֶנה Mizbe’ach. It was not permitted to light them on the floor ְשׁ ִל ִישׁית (סנהדרין מב:): and then bring them up to the top of the Mizbe’ach to ignite The Kohanim should clean the Mizbe’ach (Altar) by re- the fire (Yoma 45a; Yerushalmi Yoma 2:1).53 moving all of the ashes and taking them outside the city. All the opinions mentioned above agree that an addi- Our pasuk says that the ashes should be taken from the tional fire was kept burning on Yom Kippur for the coals Mizbe’ach to outside “the camp.” It does not say outside of that the Kohen Gadol would take to burn the (ketores) which of the three camps it should be taken. We can learn incense in the Kodesh HaKodashim (Holy of Holies). from two other pesukim that it means outside all three Our pasuk could have begun, “A fire on the Mizbe’ach…” adding a vav ,(ְוה ֵ אשׁ) …camps, and, in the time of the Beis HaMikdash, outside the Instead it begins, “And the” fire city of Yerushalayim. (meaning and) and a hei (meaning the). The pasuk about the bull chatas (sin offering) of the Ko- According to one opinion, the extra vav is enough to 49 hen Gadol states that it shall be taken outside the camp. hint that there should be an additional pyre on Yom Kippur. The pasuk about the bull chatas (sin offering) for com- According to another opinion, both the vav and the hei are outside the munal error also states that it shall be taken needed to teach this (Yoma 45b). camp.50 The three mentions — those two pesukim together with our pasuk — teach that each of these three mitzvos Four Pyres! ְוה ֵאשׁ על ה ִמּ ְז ֵבּח תּוּקד בּוֹ. זוֹ מ ֲ!עֶר ֶכת ִק ֵיּוּמי ֵאשׁ, ִ”וּב ֵער ע ֶ ל יה ה ֹ!כּ ֵהן“, זוֹ should be performed outside all three camps (Sanhedrin ְ מ ֲ!עֶר ֶכת ִאיכּוּל ֵאיבִ רין ְוּפדִ רים, ְ”וע ר!ך ע ֶ ל יה ה ֹ ע לה“, זוֹ מ ֲ!ער כה ְג דוֹלה, .(42b ְ”ו ִה ְק ִטיר ע ֶ ל יה ֶח ְל ֵבי ה ְ!שּׁל ִ מים“, זוֹ ְק ֶטוֹרת (ירושלמי יומא ד, ו): And the fire on the — ְוה ֵאשׁ על ה ִמּ ְז ֵבּח תּוּקד בּוֹ .5 According to one opinion, our pasuk hints at four fires Mizbe’ach shall remain aflame on it. that should burn on the Mizbe’ach (Altar) every day. A Third Pyre? And the fire on the Mizbe’ach shall remain burning on it: .a smaller fire for maintaining the large fire ְוה ֵאשׁ על ה ִמּ ְז ֵבּח תּוּקד בּוֹ. ְור ִ!בּי ֵיוֹסי, ִקיּוּם ה ֵ אשׁ ְמ נא ֵליהּ? נ ְ!פ קא ֵליהּ The Kohen shall kindle wood upon it: a fire for burning ִמ ְ“וה ֵ אשׁ ! על ה ִ!מּ ְז ֵבּ!ח ! תּוּקד בּוֹ“, ְור ִ!בּי ְי הוּדה, ! ההוּא ְלה!צּ! תת ֲא ִל יתא הוּא the limbs and fats of the previous day’s offerings that ְדּא תא. ְדּת ְ!נ יא, ה י ה ר ִ!בּי ְי הוּדה ֵאוֹמר, ִמנִּ!יין ְלה!צּ! תת ֲא ִל יתא ֶשׁלֹּא ְת ֵהא .were not burnt overnight ֶא לּא ְבּרֹאשׁוֹ ֶשׁל ִמ ְז ֵבּ! ח? תּ ְ!למוּד ! לוֹמר ְ"וה ֵ אשׁ ! על ה ִ!מּ ְז ֵבּ!ח ! תּוּקד בּוֹ" (יומא He shall prepare the olah upon it: the large, main fire מה., ירושלמי יומא ב, א):
49. Above, 4:12. The chatas of the Kohen Gadol is brought when the Kohen Gadol is a scholar and mistakenly permits something that is forbidden under penalty of kares. He then acts upon his own ruling, committing what amounts to an unintentional transgression. 50. Above, 4:21. The chatas for communal error is brought when the Great Sanhedrin makes a mistake in a halachic ruling, permitting something that is actually forbidden under penalty of kares. Then, the majority of the community sins as a result of its ruling. In such a case, the Torah decrees that the community as a whole must bring a bull as a chatas, and each individual is exempted from bringing a personal chatas. 51. Pasuk 2. 52. See discussion there, “Fires on the Pyres.” 53. See Schottenstein Edition, Yoma note 23.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 147 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 5
to a pure place. 5 The fire on the Mizbe’ach shall remain aflame on it, it shall not be extinguished; and the Kohen shall kindle wood upon it every morning; he shall arrange the olah upon it
upon which the limbs and fats of the offerings are placed, it is clear that there was another fire. This means burned. that the second fire used for the ketores had to already And burn the fats of the shelamim (peace offering) on it: have been lit, teaching that the fire for the ketores coals the fire from which coals are taken for the daily ketores was burning before the two blocks of wood were added to (incense) offering54 (Yerushalmi Yoma 4:6). the main fire (Yoma 33a). ְ And the Double Morning — ִוּב ֵער ע ֶל יה ה ֹכּ ֵהן ֵע ִצים בּבֹּ ֶקר בּבֹּ ֶקר ְוערך ע ֶל יה ה ֹעלה Kohen shall kindle wood upon it every morning; he Every morning, the Kohanim would arrange two piles shall arrange the olah upon it. of wood for the fires on the Outer Mizbe’ach (Altar), one was where the parts of all of the offerings were burned, Two Kohanim for Two Blocks the other was where they took glowing coals for the Inner The tamid was a communal offering that was brought Mizbe’ach where the ketores, incense, was burned. ִוּב ֵער ע ֶליה ה ֹכּ ֵהן ֵע ִצים בּבֹּ ֶקר בּבֹּ ֶקר. ְכּ ִתיב ְבּת ִ מיד (שמות כט, לט) .twice daily: once in the morning and once in the afternoon ”בּ!בֹּ ֶקר“ ְוּכ ִתיב בּ ֵ ע ִצים ”בּ!בֹּ ֶקר“, י ְ!ק ִדּים דּ בר ֶשׁ ֵֶנּ ֱא! מר בּוֹ ”בּ!בֹּ ֶקר בּ!בֹּ ֶקר“ ִוּב ֵער ע ֶל יה ה ֹכּ ֵהן ֵע ִצים בּבֹּ ֶקר בּבֹּ ֶקר ְוער ְך ע ֶל יה ה ֹע לה. ִמנִּ!יין ְלת ִ מיד ְלד בר ֶשׁלֹּא ֶנ ֱא! מר בּוֹ ֶא לּא ”בּ!בֹּ ֶקר“ ֶאח ד (ירושלמי יומא ג, ה): ֶשׁל ֵבּין ה עְ!רבּ ִ!ים ֶשׁ טּעוּן ְשׁ ֵני ְג ִז ֵירי ֵע ִצים ִבּ ְשׁ ֵני ֹכ ֲה ִנים? ֶשׁ ֶנּ ֱאמ!ר (לעיל א, ז) ְ”ועְ רכוּ ֵע ִצים“, ִאם ֵאינוֹ ִע ְני ן ְלת ִ מיד ֶשׁל שׁ! !חר, ִדּ ְכ ִתיב ִ”וּב ֵער The simple meaning of our pasuk is that the Kohen shall ְ kindle the fire “every morning.” But this phrase can also ע ֶ ל יה ה ֹ!כּ ֵהן ֵע ִצים בּ!בֹּ ֶקר בּ!בֹּ ֶקר ְוע ר!ך ע ֶ ל יה“, ְתּ ֵניהוּ ִע ְני ן ְלת ִ מיד ֶשׁל ֵבּין בּ!בֹּ ֶקר) be translated literally, in the morning, in the morning ה עְ!רבּ ִ!ים (יומא כו:): which indicates a time earlier than what we usually ,(בּ!בֹּ ֶקר Our pasuk teaches that a Kohen must add two blocks of wood to the main fire on the Mizbe’ach (Altar) every consider to be the morning. morning for the morning tamid. Another pasuk57 says that the tamid58 shall be offered When another pasuk says,55 They arrange woods on the in the morning, stating the term “in the morning” only one fire, it cannot mean for the morning tamid, since our pasuk time. This teaches that the fire was kindled and the two specifically tells us this. We therefore understand that the blocks of wood were added “before morning,” and then the other pasuk refers to the afternoon tamid, teaching that tamid was slaughtered “in the morning.” two blocks of wood must also be placed on the fire for the The order of the service was: 1. Arranging the main afternoon tamid.56 pyre, for burning the limbs and fats of offerings. 2. Arrang- And since our pasuk is written in the plural (“they” shall ing the second pyre, for coals to burn the ketores on the arrange), we learn that two Kohanim are needed for this Inner Mizbe’ach. 3. Placing two blocks of wood on the main service, each Kohen adding one block of wood to the fire pyre. 4. Slaughtering the morning tamid olah (Yerushalmi (Yoma 26b). Yoma 3:5).59 The Correct Order Nothing Earlier Every morning, the Kohanim would arrange two piles The tamid was a communal olah (burnt offering) that of wood for the fires on the Outer Mizbe’ach (Altar); one was brought in the Beis HaMikdash twice daily: once in the was where the parts of all of the offerings were burned, morning and once in the afternoon. ְוער ְך ע ֶל יה ה ֹע לה. ִמנִּ!יין ֶשׁלֹּא ְי ֵהא דּ בר ֵקוֹדם ְלת ִ מיד ֶשׁל שׁ! !חר? תּ ְ!למוּד the other from which they took glowing coals for the Inner ! לוֹמר ְ”וע ר ְ!ך ע ֶ ל יה ה ֹ ע לה“, ְוא! מר ר בא: ”ה ֹ ע לה“, ִהיא עוֹל ה ִראשׁוֹנ ה .Mizbe’ach where the ketores (incense) was burned (פסחים נח:, יומא לד., כתובות קו:, בבא קמא קיא., בבא מציעא נה., זבחים קג., ִוּב ֵער ע ֶליה ה ֹכּ ֵהן ֵע ִצים בּבֹּ ֶקר בּבֹּ ֶקר ְוער ְך ע ֶל ָיה. מ ֲ!ער כה ְשׁ ִניּ ה ֶשׁל מנחות מט., תמיד כח:): ְק ֶטוֹרת ֶקוֹד ֶמת ְל ִסידּוּר ְשׁ ֵני ְג ִז ֵירי ֵע ִצים, ְמנ א לן? ִדּ ְכ ִתיב ִ”וּב ֵער ע ֶ ל יה The pasuk could have said that the Kohen shall prepare ה ֹ!כּ ֵהן ֵע ִצים בּ!בֹּ ֶקר בּ!בֹּ ֶקר“, ”ע ֶ ליה “ ְולֹא ע!ל ֲח ֶבְר תּהּ, ִמ ְכּל ל ְדּ ִאית א ,(ה ֹעל ה) an olah.” Instead, it adds a hei and says ha’olah“ ל ֲ!ח ֶבְרתּ הּ (יומא לג.): ְ .the olah,” referring to a specific olah“ ִוּב ֵער ע ֶ ל יה. . . ְוע ר!ך) ”Our pasuk did not have to say “upon it twice. It emphasizes that the Kohen would place the This teaches that the first offering placed on the fire of the (ע ֶ ל יה two blocks of wood only upon “it,” meaning the main fire Mizbe’ach (Altar) each day is the morning tamid (Pesachim where the olah was burned. 58b; Yoma 34a; Kesubos 106b; Bava Kamma 111a; Bava Since the pasuk tells us onto which fire the wood was Metzia 55a, Zevachim 103a; Menachos 49a; Tamid 28b).60
54. This disputes the sources in the discussions above, pasuk 2, “Fires on the Pyres, and above, “A Third Pyre?” 55. Above, 1:7. ִאם ֵאינוֹ) One of the rules used in the Oral Law to understand the Torah’s intent is im eino inyan legufo, teneihu inyan l’davar acheir .56 ,This means that if a certain law cannot be applied exactly as written in the Torah (because, for example .( ִע ְני ן ְלגוּפוֹ ְתּ ֵנהוּ ִע ְני ן ְלד בר א ֵ!חר other pesukim taught us differently or because the Torah taught the law elsewhere), we apply the law to a similar case. 57. Shemos 29:39. 58. The tamid was a communal offering that was brought in the Beis HaMikdash twice daily: once in the morning and once in the afternoon. 59. See Schottenstein Edition, 20a note 16. 60. See Schottenstein Edition, Yoma note 2.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 148 / ספר ויקרא פרשת צו ו / ו־ז
ְו ִה ְק& טיר עXל יה ֶח ְלK בי ה ְשּׁל' מים: ו ֵ ֗אשׁ תּe מיד ] תּוּקד על־ה ִמּ ְזבּ ח ֥לֹא ְוי ֵ!סּק ֲעל!הּ תְּ!ר ֵבּי ִנ ְכ! סת ְקוּדשׁ !יּא: ו ֶאשּׁ ת א ְתּ ִד ירא ְתּ ֵהי י ְ קד א ע!ל ִת ְכ3 בּה: ♪ ס ז ְו ֥זֹאת G תּוֹרת ה ִמּ ְנE חה ַה ְקֵ ֨רב ֹאD תהּ ְבּ ֵני־א ֲ>הרֹן֙ מ ְ!ד ְבּ חא לא ִת ְטּ ֵפי: ז ְו דא אוֹר ְ!ית א ְדּ ִמ ְנח תא ִדּיקְ רבוּן י! תהּ ְבּ ֵני א ֲ!הרֹן
רש“י ֶח ְל ֵבי ה ְשּׁ ָל ִמים. ִאם ָי ִביאוּ ָשׁם ְשׁ ָל ִמים. ְו ר ֵבּוֹתינוּ ָל ְמדוּ ִמ ָכּאן: ָ”ע ֶל ָיה“ על ה ִמּ ְז ֵבּח ֵעוֹבר ִבּ ְשֵׁני ָל ִאוין: (ז) ְוזֹאת תּוֹרת ה ִמּ ְנ ָחה. ָתּוֹרה אחת ְל ָכוּלּן עוֹלת ה ֶבּוֹקר, ה ְשׁ ֵלם ָכּל ה ָק ְר ָבּנוֹת ָכּוּלּם. ִמ ָכּאן ֶשׁלֹּא ְי ֵהא ָד ָבר ְמ ָאוּחר ְל ָת ִמיד ְלה ְט ִע ָינן ֶשׁ ֶמן ְוּל ָבוֹנה ָה ֲא ִמוּרין ָבּ ִעְנָין (תורת כהנים פרשתא ב, א). ֶשָׁיּכוֹל ֵאין ִלי ֶשׁל ֵבּין ָהע ְר ָבִּים (פסחים שם): (ו) ֵאשׁ ָתּ ִמיד. ֵאשׁ ֶשׁ ֶנּ ֱא מר ָבּהּ ָ”תּ ִמיד“, ִהיא ְטעוּנוֹת ֶשׁ ֶמן ְוּל ָבוֹנה ֶא ָלּא ִמְנחת ִי ְשׂ ָר ֵאל ֶשׁ ִהיא ִנ ְק ֶמֶצת, ִמְנחת ֹכּ ֲהִנים ֶשׁ ִהיא ֶשׁמּ ְד ִל ִיקין ָבּהּ ֶאת ה ֵנּרוֹת, ֶשׁ ֶנּ ֱא מר ָבּהּ ְ”לה ֲעלֹת ֵנר ָתּ ִמיד“ (שמות כז, כ), אף ָכ ִליל ִמנִּין? תּ ְלמוּד לוֹמר ”תּוֹרת“ (שם ב): ה ְק ֵרב ֹא ָתהּ. ִהיא ה ָגּ ָשׁה ְבּ ֶק ֶרן ִהיא ֵמעל ה ִמּ ְז ֵבּח ה ִחיצוֹן תּוּקד (יומא מה:): לֹא ִת ְכ ֶבּה. ה ְמכ ֶבּה ֵאשׁ על ְדּ ִרוֹמית מ ֲע ָר ִבית (שם ד; מנחות יט:):
A permanent fire — ֵאשׁ תּ ִמיד תּוּקד על ה ִמּ ְז ֵבּח לֹא ִת ְכ ֶבּה .He shall cause the fats of 6 — ְו ִה ְק ִטיר ע ֶל יה ֶח ְל ֵבי ה ְשּׁל ִמים the shelamim to go up in smoke upon it. shall remain aflame on the Mizbe’ach; it shall not be extinguished. Nothing Later The tamid was a communal olah (burnt offering) that FROM THE SEFER HACHINUCH מצוה קלב: ִמ ְצ ות ה ְ ד ל קת ֵאשׁ על ה ִ מּ ְז ֵבּ ח ְבּ כל יוֹם was brought in the Beis HaMikdash twice daily: once in the morning and once in the afternoon. Mitzvah 132: The Obligation to Make a Fire Burn on the Mizbe’ach (Altar) Every Day ְו ִה ְק ִטיר ע ֶל יה ֶח ְל ֵבי ה ְשּׁל ִמים. ִוּמנִּ!ין ֶשׁ ֵאין דּ בר קֵ רב א! !חר תּ ִ מיד ֶשׁל ֵבּין We are commanded to make a fire burn on the Mizbe’ach ה עְ!רבּ ִ!ים, תּ ְ!למוּד ! לוֹמר ְ”ו ִה ְק ִטיר ע ֶ ל יה ֶח ְל ֵבי ה ְ!שּׁל ִ מים“. ! מאי תּ ְ!ל מוּדא? -every day, continually. This means that there is a require א! מר א!בֵּ!יּי: ”ע ֶ ל יה ְשׁל ִ מים“, ְולֹא ! על ֲח ֶב ְיר תּהּ ְשׁל ִ מים. מ ְ!ת ִקיף להּ ר בא: ment to place wood upon the Mizbe’ach every morning ֵא ימא ְשׁל ִ מים הוּא ְדּלֹא נ ְ!קִריב, הא עוֹלוֹת נ ְ!קִריב! ֶאלּ א א! מר ר בא: .and afternoon ”ה ְ!שּׁל ִ מים“, ע ֶ ל יה ה ְ!שׁ ֵלם כּל ה!קְּ ר בּנוֹת כּוּלּ ן (פסחים נח:, נח., נט:): מצוה קלג: ֶשׁלֹּ א ְל כבּוֹת ֵאשׁ ֵמ על ה ִ מּ ְז ֵבּ ח a third time.61 (ע ֶ ל יה) ”Our pasuk says the term “upon it This teaches that shelamim (peace offerings) may be Mitzvah 133: The Prohibition to Extinguish the Fire brought only “on it,” after the morning tamid and before Upon the Mizbe’ach the afternoon tamid. Since our pasuk mentions only shelamim, we may have Outer for the Inner thought that only a shelamim may not be brought after Every morning, the Kohanim would arrange two piles the afternoon tamid, but this does not apply to other offer- of wood for the fires on the Outer Mizbe’ach (Altar); one ings. However, the Torah is written without vowels, and we was where the parts of all of the offerings were burned, as if the other from which they took glowing coals for the Inner (ה ְ!שּׁל ִ מים) therefore understand the word hashelamim .meaning “complete.” Mizbe’ach where the ketores (incense) was burned ,(ה ְ!שׁ ֵלם) it were vowelized hashleim ֵאשׁ תּ ִמיד תּוּקד על ה ִמּ ְז ֵבּ ַח. ִל ֵימּד ! על מ ֲ!ער כה ְשׁ ִניּ ה ֶשׁל ְק ֶטוֹרת ֶשׁלֹּא This pasuk is then saying, on “it” — the morning tamid ְת ֵהא ֶא לּא ְבּרֹאשׁוֹ ֶשׁל ִמ ְז ֵבּ!ח ה ִ!חיצוֹן (יומא מה:, ירושלמי יומא ד, ו): meaning all offerings should be completed after the — morning tamid, and no offerings may be brought after the Our pasuk seems to just be repeating the previous pa- And the fire on the ,ְוה ֵ אשׁ ! על ה ִ!מּ ְז ֵבּ!ח ! תּוּקד בּוֹ afternoon tamid (Pesachim 58b, 58a, 59b). suk, which said Two Spoons Mizbe’ach shall remain aflame on it. Two spoons containing levonah (frankincense) were kept Our pasuk is added to teach that the fire used to burn on the Shulchan (Table) in the Heichal (Sanctuary) with the coals for the ketores was made on the Outer Mizbe’ach, the two stacks of lechem hapanim (Show-bread). Each even though the ketores itself was burned on the Inner Mizbe’ach. This was the second pyre made on the Outer Shabbos these spoons would be removed to the Outside 63 64 Mizbe’ach (Altar), where the levonah would be burned. Mizbe’ach (Yoma 45b; Yerushalmi Yoma 4:6). Keep It Burning ְו ִה ְק ִטיר ע ֶליה ֶח ְל ֵבי ה ְשּׁל ִמים. א!בּ ֵ!יי ְמס ֵ!דּר מ ֲ!ער כ ה ִמ ְשּׁ ֵמיהּ ִדּ ְגמ רא. . . לא ִת ְכ ֶבּה. ְכּל ֵ!פּי ֶשׁנּ ְ ת נה תוֹרה ִל ְתרוֹם, יכוֹל ְיכ ֶ!בּה ְו ִי ְתרוֹם? א מְ!ר תּ ”לֹא וּב ִ ז ִיכין ְלת ִ מיד ֶשׁל ֵבּין ה עְ!רבּ ִ!ים, ֶשׁ ֶנּ ֱא! מר ְ”ו ִה ְק ִטיר ע ֶ ל יה ֶח ְל ֵבי ה ְ!שּׁל ִ מים“, ִת ְכ ֶבּה“ (זבחים צא:): ע ֶ ל יה ה ְ!שׁ ֵלם כּל ה!קְּ ר בּנוֹת (יומא לג.): No offerings may be brought after the afternoon tamid.62 The pasuk states that the fire on the Mizbe’ach (Altar) Therefore, on Shabbos the spoons of the levonah must be may not be extinguished. There is a mitzvah of terumas burned on the Mizbe’ach before the afternoon tamid (Yoma hadeshen, to separate ash from the pyre on the Mizbe’ach. 33a). If the Kohen finds all of the ashes still glowing, he is not
61. See discussion above, “The Correct Order.” 62. See previous discussion. 63. See above, pasuk 3, “Fires on the Pyres.” 64. See Schottenstein Edition, note 9.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 149 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 6-7
and shall cause the fats of the shelamim to go up in smoke upon it. 6 A permanent fire shall remain aflame on the Mizbe’ach; it shall not be extinguished. Meal offering 7 This is the law of the minchah offering: The sons of Aharon shall bring it before HASHEM, allowed to extinguish them. He must wait until the fire goes A Dilemma ְוזֹאת תּוֹרת ה ִמּ ְנ חה. בּ ֵ עי ! רב פּ פּא: ִמ ֵיני ִמ ְנ חה, ! מהוּ? ֵכּ יון ְדּא! מר ִ”מ ֵיני“ .(out, and then he may separate the ashes (Zevachim 91b תְּ!ר ֵתּי ק א! מר, ! וּמאי ִמ ְנ חה, ְדּכוּלּ הּ ְמנ חוֹת נ ִ!מּי ִמ ְנ חה ִמיקְּ!ר יין, ִדּ ְכ ִתיב At All Times ְ”וזֹאת ! תּוֹרת ה ִ!מּ ְנ חה“, אוֹ ִדּ ְל מא ֵכּ יון ְדּא! מר ִ”מ ְנ חה“ ֲח דא ִמ ְנ חה ק א! מר, תּ ִמיד. . . לֹא ִת ְכ ֶבּה. ֲא ִפילּוּ ְבּשׁ !בּת, ”תּ ִ מיד“ ! אף ְבּ ְטוּמ אה. . . ”לֹא ִת ְכ ֶבּה“, ! וּמאי ִמ ֵיני ִמ ְנ חה, ה ִ כי ק א! מר: ִמ ִמּ ֵיני ִמ ְנ חה ֲח דא ִמ ְנ חה ע! לי? (מנחות קה.): ! אף ְבּמ !סּעוֹת. ִבּ ְשׁ! עת מ !סּעוֹת ֶמה היוּ ִעוֹשׂין להּ? היוּ ִכּוֹפין ע ֶ ל יה ְפּס ְ!כ ֵתּר Our pasuk introduces the laws of all types of minchah (ירושלמי יומא ד, ו): Our pasuk says that the fire on the Mizbe’ach (Altar) (meal) offerings with the word “minchah” in the singular. This teaches that it should be This implies that all types of minchah offerings can be .(תּ ִ מיד) ”shall be “permanent kept burning even on Shabbos. It also teaches that the Ko- called “minchah.” hanim must light it even if they are tamei (ritually impure). This can lead to the following issue: Suppose a person According to one opinion, the phrase, it shall not be ex- vowed to bring “types of minchah.” The word “types” is .adds that the fire was kept burning plural, but the word “minchah” is singular ,(לֹא ִת ְכ ֶבּה) tinguished even when the Bnei Yisrael were traveling in the Wilderness. Based on our pasuk, we can say that he meant to When they traveled, they spread a purple cloth over the bring two (the minimum number for a plural term) types Mizbe’ach. To prevent the cloth from burning, they would of offerings. Even though he also said the singular word cover the fire with a copper pot and spread the cloth over “minchah,” in our pasuk this term is used to refer to all the pot (Yerushalmi Yoma 4:6). types of minchah offerings. On the other hand, perhaps we should take his mention .This is the law of the minchah of “minchah” to be its usual meaning of a single minchah — ְוזֹאת תּוֹרת ה ִמּ ְנחה .7 offering. He could then have meant that out of all the various types minchah minchah. One Law for All of offerings, he vowed to bring one The Gemara does not resolve this question (Menachos If a Kohen brings an animal offering for the sake of the 105a).67 wrong type of offering, in most cases65 the offering is valid, .The sons of Aharon shall bring — ה ְק ֵרב ֹא תהּ ְבּ ֵני א ֲהרֹן but the one who brought it has not fulfilled his obligation and must bring another offering. According to one opinion, if a Kohen offers one type of minchah (meal offering) for Tenufah and Hagashah the sake of another type, the minchah remains completely This discussion revolves around two avodos (services) valid; the one who brought it has even fulfilled his obligation. performed in regard to minchah (meal) offerings. Most types of minchah offerings require hagashah, bringing ְוזֹאת תּוֹרת ה ִמּ ְנ חה. ִמ ְנ חה ְלשׁוּם ִמ ְנ חה, ְ”וזֹאת ! תּוֹרת ה ִ!מּ ְנ חה“, תּוֹר ה -near. The Kohen takes the kli shareis (sacred service ves א! !חת ְלכ ל ה ְ!מּנ חוֹת. ִמ ְנ חה ְלשׁוּם ֶז! בח, ְוזֹאת ! תּוֹרת ה ִ!מּ ְנ חה ְו ֶזב!ח לֹא sel) containing the entire minchah and touches it to the ְכ ִתיב (זבחים ט:, מנחות ג:, ד.): the law of, is generally used when corner of the Mizbe’ach (Altar). Two types of minchah ,(תּוֹר!ת) The term toras 68 the Torah is teaching a law that applies to more cases than offerings (the omer and the minchah of a sotah ) also where it appears. require tenufah, waving. This involves lifting the minchah According to one opinion, in our pasuk this term teach- and waving it horizontally, then up and down. ְוזֹאת תּוֹרת ה ִמּ ְנ חה. ְתּנוּפוֹת ִמנִּ!יין ֶשׁ ֵהן ְקוֹדמוֹת ְלה !גּשׁוֹת. . . ר ִ!בּי בּוֹן בּ!ר es that all types of minchah offerings are considered one ִח יּיה שׁ! מע להּ ִמן ֲה דא ְ”וזֹאת ! תּוֹרת ה ִ!מּ ְנ חה ה ְ!קֵרב“, ֵה יכן ִהיא ְתּ נוּפה, legal category. Therefore, if the Kohen offered one type of ְכּ בר ק ְ דמ ה (ירושלמי סוטה ג, א): ,minchah for the sake of another type of minchah offering it is still valid. Our pasuk mentions the service of hagashah, and the However, the pasuk does not say that this is “the law next pasuk continues with a description of the rest of the of the minchah and an [animal] offering.” Therefore, a minchah service. No mention of tenufah is made in either minchah is valid only when offered for the sake of another pasuk. It is suggested that this indicates that the Kohen type of minchah. If it was offered for the sake of an animal must perform tenufah before hagashah. Our pasuk begins offering, even this opinion agrees that it is not valid (Ze- at a point in the procedure after the tenufah was already vachim 9b; Menachos 3b, 4a).66 done69 (Yerushalmi Sotah 3:1).
65. The exceptions are a chatas (sin offering) and a pesach that is offered on the afternoon before Pesach. 66. See Schottenstein Edition, Zevachim note 20. 67. See Schottenstein Edition, note 24. 68. The omer offering was brought on the second day of Pesach to permit consumption of the new grain (see below, 23:9-14). The minchah offering was part of the procedure used for a sotah, a woman suspected of being unfaithful to her husband (see Bamidbar 5:11-31). 69. The Gemara refutes this proof by saying that our pasuk might be talking about one of the many types of minchah offerings that do not require tenufah.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 150 / ספר ויקרא פרשת צו ו / ח
ִל ְפV ני ֔יהוה ֶא ְל־פּנ י ה ִמּ ְזבּ Wַח: ח ְו ֵהִ ֨רים ִמ ֶ֜מּנּוּ ְבּ ֻק ְמ ֗צוֹ ִמ ֤סֹּ ֶלת ֳק דם ְי י ִל ֳק דם מ ְ!ד ְבּ חא: ח ְוי ְ!פֵרשׁ ִמ ֵנּהּ ְבּ ֻק ְמ ֵצהּ ִמ ֻסּ ְל תּא ְד ִמ ְנח תא ִוּמ ִמּ ְשׁח!הּ ה ִמּ ְנחה֙ ִוּמשּׁ ְמ֔נהּ ְו ֵאת֙ כּל־ה ְלּבֹ֔נה ֲאשׁXר על־ה ִמּ ְנחEה ְוי ת כּ ל ְל ֻב ְנתּ א ִדּי ע!ל ִמ ְנח ת א
רש“י ִל ְפ ֵני ה‘. הוּא מ ֲע ָרב ֶשׁהוּא ְל צד ֹא ֶהל ֵמוֹעד: ֶאל ְפּ ֵני ה ִמּ ְז ֵבּ ַח. הוּא ה ָדּרוֹם ה ִמּ ְנ ָחה ִוּמ שּׁ ְמ ָנהּ. ִמ ָכּאן ֶשׁ ֵקּוֹמץ ִמ ָמּקוֹם ֶשׁ ִנּ ְתר ָבּה שׁ ְמ ָנהּ (סוטה שם:): ֶשׁהוּא ָפָניו ֶשׁל ִמ ְז ֵבּ ַח, ֶשׁה ֶכּ ֶבשׁ ָנתוּן ְלאוֹתוֹ ָה רוּח (תורת כהנים שם, סוטה יד:): ה ִמּ ְנ ָחה. ֶשׁלֹּא ְת ֵהא ְמ ֶעוּר ֶבת ְבּא ֶח ֶרת (תורת כהנים שם): ְו ֵאת ָכּל ה ְלּבֹ ָנה (ח) ְ[ו ֵה ִרים ִמ ֶמּנּוּ. ֵמה ְמ ָחוּבּר, ֶשְׁיּ ֵהא ִע ָשּׂרוֹן ָשׁ ֵלם ְבּ בת א חת ִבּ ְשׁ עת ְק ִמ ָיצה ֲא ֶשׁר על ה ִמּ ְנ ָחה ְו ִה ְק ִטיר. ֶשׁ ְמּל ֵקּט ֶאת ְל ָבוֹנ ָתהּ ְלא חר ְק ִמ ָיצה וּמ ְק ִטירוֹ (תורת כהנים שם ה):] ְבּ ֻק ְמצוֹ. ֶשׁלֹּא י ֲע ֶשׂה ִמ ָדּה ל ֶקוֹמץ (יומא מז.): ִמסֹּ ֶלת (תורת כהנים שם; סוטה שם). ְוּל ִפי ֶשׁלֹּא ֵפּ ֵירשׁ ֵכּן ֶא ָלּא ְבּא חת ִמן ה ְמָּנחוֹת ְבּוִיּ ְק ָרא
ה‘ ”. הא ֵכּ ! יצד? מ ִ!גּ ישׁהּ ְבּ ֶקֶרן מ ֲ!ער ִ בית ְדּ ִרוֹמית ְכּ ֶנ ֶגד חוּדּהּ ֶשׁל ֶקֶרן, ְו! דיּוֹ Sons, Not Daughters (סוטה יד:, זבחים סג:, מנחות יט:, ירושלמי ביכורים ג, ד): -Most types of minchah (meal) offerings require ha gashah, bringing near. The Kohen takes the kli shareis Our pasuk says to bring the minchah “before Hashem.” (sacred service vessel) containing the entire minchah and This indicates that it should be brought to the west side of touches it to the corner of the Mizbe’ach (Altar). the Mizbe’ach, since that side faces the Heichal (Sanctuary). On the other hand, our pasuk also says to bring it to ה ְק ֵרב ֹא תהּ ְבּ ֵני א ֲהרֹן. ְוה!ה !גּשׁוֹת. . . ֲנוֹה ִגים בּ ֲ!אנ ִ שׁים ְולֹא ְבּנ ִ שׁים. . . ִדּ ְכ ִתיב the front” of the Mizbe’ach. The front of the Mizbe’ach is“ ְ”וזֹאת ! תּוֹרת ה ִ!מּ ְנ חה ה ְ!קֵרב ֹא תהּ ְבּ ֵני א ֲ!הרֹן“, ְבּ ֵני א ֲ!הרֹן ְולֹא ְבּנוֹת א ֲ!הרֹן the south side, since that is where the ramp is located. To (קדושין לו.): Our pasuk says that “the sons” of Aharon shall bring the which side should the Kohen bring the minchah? minchah to the Mizbe’ach. This teaches that only men do According to one opinion, he must bring it to both sides! hagashah, not women (Kiddushin 36a). This means that he brings it to the southwest corner so that it touches both the west and south sides of the Mizbe’ach. The Repetition (Sotah 14b; Zevachim 63b; Menachos 19b; Yerushalmi Bik- Most types of minchah (meal) offerings require ha- kurim 3:4).73 gashah, bringing near. The Kohen takes the kli shareis (sacred service vessel) containing the entire minchah and touches it to the corner of the M izbe’ach (Altar). ה ְק ֵרב ֹא תהּ ְבּ ֵני א ֲהרֹן ִל ְפ ֵני ה‘. א! מר ֵליהּ ! רב כּ ֲ!ה !נא ְו! רב א ִ!סּי ְל! רב: ו ֲ!הֵרי
ALTAR ה!גּ שׁה ְדּת נא בּהּ ְק רא, ְולֹא ְמע ְ!כּ בא, ! מאן תּ נא ֵבּיהּ? ִדּ ְכ ִתיב ”זֹאת תּוֹר!ת ה ִ!מּ ְנ חה ה ְ!קֵרב ֹא תהּ ְבּ ֵני א ֲ!הרֹן ִל ְפ ֵני ה‘ ”! ! ההוּא ִל ְק !בּוֹע ל הּ מקוֹם הוּא ְדּא ת א (מנחות יט:): A pasuk above70 already said to bring the minchah near SANCTUARY the Mizbe’ach. Our pasuk repeats this step. ANTECHAMBER Generally, when the Torah is discussing offerings and it repeats a specific detail of the avodah (service), it means N that this detail is essential, and if it is left out, the offering W E 71 S is invalid. This is not so in our case. The Torah repeats © 2020 MPL the requirement in our pasuk to teach which side of the The Ramp Mizbe’ach the minchah is supposed to touch,72 but if this ְפּ ֵני ה ִמּ ְז ֵבּ ַח. ֶקֶרן ְו ֶכ ֶבשׁ ִויסוֹד ְוִר !יבּוּע ְמע ְ!כּ ִבין. . . ְמנ א ה ֵ ני ִמ ֵילּי? א! מר ר!ב was not performed, the minchah is valid (Menachos 19b). הוּנא: א! מר ְק רא ”ה ִ!מּ ְז ֵבּ! ח“, כּל מקוֹם ֶשׁ ֶנּ ֱא! מר ”ה ִ!מּ ְז ֵבּ! ח“ ְלע ֵ!כּב (זבחים סב.): Before Hashem, to the front of Our pasuk mentions the front of the Mizbe’ach (Altar), a — ִל ְפ ֵני ה' ֶאל ְפּ ֵני ה ִמּ ְז ֵבּ ַח the Mizbe’ach. reference to the ramp. Since it says “the” Mizbe’ach, with it teaches that the ,( ! ”ה ִ“מּ ְז ֵבּ!ח) a hei (the) in the beginning Which Side? ramp is a basic feature of the Mizbe’ach. If the Mizbe’ach Most types of minchah (meal) offerings require ha- does not have a ramp, it is not valid (Zevachim 62a). gashah, bringing near. The Kohen takes the kli shareis He shall separate from it in his — ְו ֵה ִרים ִמ ֶמּנּוּ ְבּ ֻק ְמצוֹ .sacred service vessel) containing the entire minchah and 8) touches it to the corner of the Mizbe’ach. kometz. ִל ְפ ֵני ה‘ ֶאל ְפּ ֵני ה ִמּ ְז ֵבּ ַח. מ ִ!גּ ישׁהּ ְבּ ֶקֶרן ְדּ ִרוֹמית מ ֲ!ער ִ בית ְכּ ֶנ ֶגד חוּד הּ It May Be Done Anywhere ֶשׁל ֶקֶרן, ְו! דיּוֹ. ְמנ לן? ִדּ ְכ ִתיב ְ”וזֹאת ! תּוֹרת ה ִ!מּ ְנ חה ה ְ!קֵרב ֹא תהּ ְבּ ֵני א ֲ!הרֹן For a minchah (meal offering), the Kohen takes a ִל ְפ ֵני ה‘ ֶאל ְפּ ֵני ה ִ!מּ ְז ֵבּ! ח“, ְות ְ!נ יא: ִ”ל ְפ ֵני ה‘ ”, יכוֹל ְבּמ ֲ!ע רב, תּ ְ!למוּד לוֹמ!ר kometz” of the flour by forming a scoop with the middle“ ֶ”אל ְפּ ֵני ה ִ!מּ ְז ֵבּ! ח“. ִאי ֶאל ְפּ ֵני ה ִ!מּ ְז ֵבּ!ח יכוֹל בּ !דּרוֹם, תּ ְ!למוּד ! לוֹמר ִ”ל ְפ ֵני
Scripture repeated it to make it essential. See discussion below, pasuk 8, “Both Are ,שׁ נ ה ע ליו ה !כּתוּב ְלע ֵ!כּב This is known as .71 .2:8 .70 Needed.” 72. See next discussion. 73. See Schottenstein Edition, Sotah note 16.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 151 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 8
to the front of the Mizbe’ach. 8 He shall separate from it in his kometz some of the fine flour of the minchah offering and some of its oil, and all the levonah that is on the minchah offering; three fingers of his right hand, by bending them over his in both pesukim form a gezeirah shavah79 linking them. palm. He then scoops up flour, filling the space under his Since our pasuk specifies that this is done by hand, that fingers. This kometz is then burned on the Mizbe’ach (Altar). pasuk also requires that the separation be done by hand, .(not using a tool (Menachos 61a ְו ֵה ִרים ִמ ֶמּנּוּ ְבּ ֻק ְמצוֹ. ְ”וק מ!ץ ִמ שּׁם" (לעיל ב, ב), ִמ מּקוֹם ֶשׁר ְ!ג ֵלי ה!זּ ר ְעוֹמדוֹת. . . ֶא לּא ִא ְיצ ְטִר ְיך, ס ְ ל קא ד ְ!עתּ ְ ך ֲא ִמ ינא: ִהוֹאיל ְוּכ ִתיב ְ"ו ִה ִגּישׁ הּ Only by Hand ֶאל ה ִ!מּ ְז ֵבּ! ח", ְ"ו ֵהִרים ִמ ֶמּנּוּ ְבּ ֻק ְמצוֹ", מה ה!גּ שׁה ְבּ ֶקֶרן מ ֲ!ער ִ בית ְדּ ִרוֹמית, For a minchah (meal offering), the Kohen takes a ! אף ְק ִמ יצה ְבּ ֶקֶרן מ ֲ!ער ִ בית ְדּ ִרוֹמית, קא מ ְ!שׁ! מע ל ן (זבחים סג.): “kometz” of the flour by forming a scoop with the middle Our pasuk teaches about the mitzvah of kemitzah right three fingers of his right hand, by bending them over his after teaching about hagashah (bringing the minchah to palm. He then scoops up flour, filling the space under his the Mizbe’ach) in the previous pasuk. We might think that fingers. This kometz is then burned on the Mizbe’ach (Altar). just as hagashah is done at the southwest corner of the ְבּ ֻק ְמצוֹ. ֶשׁלֹּא י ֲ!ע ֶשׂה ִמ דּה ! ל ֶקּוֹמץ (יומא מז., מנחות יט:): Mizbe’ach, kemitzah must also be done there. Since our pasuk says that the Kohen should separate ֶו ֱה ִב יאהּ ֶאל ְבּ ֵני א ֲ!הרֹן ,This is not true. Another pasuk74 says The owner] shall bring [the minchah] to in his kometz, it teaches that the Kohen must separate the] ,ה ֹ!כּ ֲה ִנים ְוק! מץ ִמשּׁ ם the sons of Aharon the Kohanim, one of whom shall per- flour with his own three fingers. We do not make a utensil form kemitzah. This teaches that the kemitzah may be that would hold the same amount of flour that the Kohen performed in a place that the owner — who may be a non- would have scooped (Yoma 47a; Menachos 19b).80 Kohen — may stand, which is anywhere in the Courtyard How to Do It 75 (Zevachim 63a). For a minchah (meal offering), the Kohen takes a All Together “kometz” of the flour by forming a scoop with the middle For a minchah (meal offering), the Kohen takes a three fingers of his right hand, by bending them over his “kometz” of the flour by forming a scoop with the middle palm. He then scoops up flour, filling the space under his three fingers of his right hand, by bending them over his fingers. This kometz is then burned on the Mizbe’ach (Altar). ְבּ ֻק ְמצוֹ. ְ”מלֹא ֻק ְמצוֹ” (לעיל ב, ב), יכוֹל ְמ בוֹרץ, תּ ְ!למוּד ! לוֹמר ְ"בּ ֻק ְמצוֹ", palm. He then scoops up flour, filling the space under his ִאי ְבּ ֻק ְמצוֹ, יכוֹל ֲא ִפילּוּ ְבּ ר ֵאשׁי ֶא ְצ ְבּ עוֹתיו, תּ ְ!למוּד ! לוֹמר ְ"מלֹא ֻק ְמצוֹ", .(fingers. This kometz is then burned on the Mizbe’ach (Altar ִכּ ְדק ְ מ ֵצי ִא ְינ ֵשׁי. הא ֵכּ ! יצד? ֶחוֹפה ְשׁלֹשׁ ֶא ְצ ְבּ עוֹתיו ! על ִפּ ! יסּת ידוֹ, ְו ֵקוֹמץ ְו ֵה ִרים ִמ ֶמּנּוּ. ִמן ה ְ!מ חוּבּר, ֶשׁלֹּא י ִ ביא ִע שּׂרוֹן ִבּ ְשׁ ֵני ֵכּ ִלים ְו ִי ְקמוֹץ (מנחות כד.): (יומא מז., מנחות יא., ירושלמי יומא ה, א): Our pasuk says that the Kohen must separate flour from This teaches that the part of the minchah used for Our pasuk says that the Kohen should separate from .( ִמ ֶמּנּוּ) it kemitzah must be “from” — meaning part of — “it,” the en- the minchah in his “kometz.” This might lead us to think tire minchah. He may not bring the issaron76 of flour in two that he can do this with his fingertips. That is, he collects a utensils and do kemitzah with one of them (Menachos 24a). small amount by closing his fingertips over the bottoms of 81 By Hand his fingers. Therefore, another pasuk says that the Kohen For a minchah (meal offering), the Kohen takes a shall take his “full” kometz. “kometz” of the flour by forming a scoop with the middle However, if we had only that pasuk, we would think three fingers of his right hand, by bending them over his that the kometz should be so full that the flour is sticking palm. He then scoops up flour, filling the space under his out between his fingers. Our pasuk therefore says that he fingers. This kometz is then burned on the Mizbe’ach (Altar). takes the flour “in” his kometz. The combination of the two pesukim teaches that he ְו ֵה ִרים ִמ ֶמּנּוּ ְבּ ֻק ְמצוֹ. ֶנ ֱא! מר כּאן ְ”ו ֵהִרים“ ְו ֶנ ֱא! מר ְלה !לּן ְ”ו ֵהִרים“, מ!ה must fill the space between his fingers and his palm, but ְלּה !לּן ְבּ ְקוּמצוֹ, ! אף כּאן ְבּ ְקוּמצוֹ (מנחות סא.): no more than that (Yoma 47a; Menachos 11a; Yerushalmi (ְו ֵהִרים) Our pasuk says that the Kohen shall separate Yoma 5:1).82 flour from the minchah “in his kometz,” meaning with his Some — ִמסֹּ ֶלת ה ִמּ ְנ חה ִוּמשּׁ ְמנהּ ְו ֵאת כּל ה ְלּבֹנה ֲא ֶשׁר על ה ִמּ ְנחה palm covered by the three middle fingers.77 Another pasuk about the minchah offerings says,78 the of the fine flour of the minchah offering and some of its .its memorial portion. Reading oil, and all the levonah that is on the minchah offering (ְו ֵהִרים) Kohen shall separate that pasuk alone, we would think that the Kohen may do this separation with a utensil. Burned Together A standard minchah (meal offering) contained levonah (ְו ֵהִרים) ”However, the common words “he shall separate
74. Above, 2:2 75. See Schottenstein Edition, note 32. 76. This is the minimum amount of flour that can be used for a minchah offer- ing. An issaron (literally: a tenth) is a tenth of an ephah; the volume of 43.2 eggs (86-153 fluid ounces). 77. See discussion above, pasuk 3, “How Much?” 78. Above, 2:9. 79. See note 29. 80. See Schottenstein Edition, Menachos note 6. 81. Above, 2:2. 82. See Schottenstein Edition, Yerushalmi Yoma 32a note 27.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 152 / ספר ויקרא פרשת צו ו / ט
ְו ִה ְקO טיר ה ִמּ ְז ֵ ֗בּח | ר יח ִנ ֛ ֹיחח א ְזכּ.ר תהּ > ל ֽיהוה: ט ְו הנּוֹתֶ`רת ְוי ֵ!סּק ְלמ ְ!ד ְבּח א ְל ִא ְתק!בּ ל א ְבר ֲ!עו א ִא ְדכְּ!ר תּא ֳק דם ְיי : ט ְוּד ִא ְשׁתּ! אר ִמ! נּהּ ֵי ְכלוּן ִמ ֶ֔מּנּה ֽיֹ ְאכ ֖לוּ א ֲ>ה֣רֹן וּבנEיו מ ֤צּוֹת תּWא ֵכל ֙ ְבּ ָמ ֣קוֹם ָק ֔דֹשׁ א ֲ!הרֹן ְוּב ִנוֹהי פּ ִ!טּיר ִתּ ְתא ֵ כל בּ ֲ!א! תר ק ִ!דּישׁ
רש“י (לעיל ב, ב), ְהוּצר ְך ִל ְשׁנוֹת ָפּ ָר ָשׁה זוֹ ִל ְכלוֹל ָכּל ה ְמָּנחוֹת ְכּ ִמ ְשׁ ָפּ ָטן: (ט) ְבּ ָמקוֹם ָקדֹשׁ. ְו ֵא ֶיזהוּ, בּ ֲח צר ֹא ֶהל ֵמוֹעד:
(frankincense). The flour and the levonah were both burned There is a disagreement whether a minchah remains on the Mizbe’ach (Altar). valid if some of the levonah became missing after kemitzah .was performed. It all depends on how we read our pasuk ְו ֵאת כּל ה ְלּבֹנה ֲא ֶשׁר על ה ִמּ ְנ חה. ֵס ֶדר ְמנ חוֹת ֵכּ ! יצד?. . . ְוּמל ֵ!קּט ֶאת in our כּ ל ה ְ!לּבֹנ ה According to one opinion, the phrase ְלבוֹנ תהּ ְו ְנוֹתנ הּ ע!ל גּ !בּיו, ִדּ ְכ ִתיב ְ”ו ֵאת כּ ל ה ְ!לּבֹנ ה ֲא ֶשׁר ע!ל ה ִ!מּ ְנ חה“ -pasuk means “all of the levonah,” meaning that all the le (סוטה יד:): Our pasuk teaches that the Kohen should separate a vonah that was in the minchah during kemitzah must still kometz of flour83 and collect all of the levonah, and then be there when the kometz is ready to be burned on the burn them on the Mizbe’ach. Mizbe’ach. כּל ה ְ!לּבֹנ ה This tells us that after the kometz has been separated A second opinion holds that the phrase should and placed in a kli shareis (service vessel), the levonah be translated as “any of the levonah.” This teaches that as should be placed on top of the flour in the kli shareis. They long as any of the levonah remains — even one particle — ֵאת are then burned on the Mizbe’ach (Sotah 14b). the minchah is valid. The word eis ( ) in this phrase then adds that there must also be a second particle. The Right Amount The third opinion agrees with the second opinion’s un- but he does not agree , כּל ה ְ!לּבֹנ ה A person can donate levonah (frankincense) as a vol- derstanding of the phrase -requires that a second particle re ( ֵאת) untary offering for the Mizbe’ach (Altar). This discussion that the word eis teaches the minimum amount that may be used as an of- main. He holds that the minchah is valid even if only a fering. single particle of levonah remains (Menachos 11b). ִמסֹּ ֶלת ה ִמּ ְנ חה ִוּמשּׁ ְמ נהּ ְו ֵאת כּל ה ְלּבֹ נה ֲא ֶשׁר על ה ִמּ ְנ חה. ה ֵאוֹמר ע ל!י When All Agree ְל בוֹנה. . . לֹא ִי ְפחוֹת ִמן ! ה ֶקּוֹמץ, ְמנ לן? ִדּ ְכ ִתיב ְ”ו ֵהִרים ִמ ֶמּנּוּ ְבּ ֻק ְמצוֹ ִמסֹּ ֶלת A standard minchah (flour offering) contained levonah ה ִ!מּ ְנ חה ִוּמשּׁ ְ!מנ הּ ְו ֵאת כּ ל ה ְ!לּבֹ נה“, מ ִ!קּישׁ ְלבוֹנ ה ל ֲ!הר מה ְדּ ִמ ְנ חה, מ ה 88 frankincense). The Kohen would take a kometz of flour) ֲהר מה ְדּ ִמ ְנ חה ֶקוֹמץ, ! אף ְל בוֹנה נ ִ!מּי ֶקוֹמץ (מנחות קו:): and all of the levonah and burn them on the Mizbe’ach pasuk Our speaks about burning two portions on the (Altar). Mizbe’ach, kometz minchah’s the separated from the Two spoons containing levonah were kept on the Shul- 84 levonah. flour, and the chan (Table) in the Heichal (Sanctuary) with the two By mentioning these two portions together, it teaches stacks of lechem hapanim (Show-bread). Each Shabbos, us that just as a kometz-full of flour is separated from the 85 these spoons would be removed to the Outer Mizbe’ach, minchah, the minimum amount needed for a donated 89 86 where the levonah would be burned. ְו ֵאת כּל ה ְלּבֹ נה ֲא ֶשׁר על ה ִמּ ְנ חה. מ ֲ!ח ֶלוֹקת ִבּ ְל בוֹנה ה!בּ אה ִעם ה ִ!מּ ְנ חה, .(levonah offering is also a kometz (Menachos 106b ֲא בל ִבּ ְל בוֹנה ה!בּ אה ִבּ ְפ ֵני ע ְ!צ מהּ ִדּ ְבֵרי ה ֹ!כּל ֶקוֹמץ בּ ְ!תּ ִח ילּה ְו ֶקוֹמץ ! בּסּוֹף, Missing Levonah ְלה ִ כי ִא ְיצ ְטִר ְיך ֲ”א ֶשׁר ! על ה ִ!מּ ְנ חה“, ְדּב ֲ!ה ֵדי ִמ ְנ חה ֵאין, ִבּ ְפ ֵני ע ְ!צ מהּ לֹא. . . A standard minchah (meal offering) contained levonah מ ֲ!ח ֶלוֹקת ִבּ ְל בוֹנה ה!בּ אה ִעם ה ִ!מּ ְנ חה, ֲא בל ִבּ ְל בוֹנה ה!בּ אה ִבּ ְב ִז ִיכין ִדּ ְבֵרי frankincense). The Kohen would take a kometz of flour87) ה ֹ!כּל ְשׁ ֵני ְקמ ִ צין בּ ְ!תּ ִח ילּה ְוּשׁ ֵני ְקמ ִ צין ! בּסּוֹף. ְפּ ִשׁ יטא! ! מהוּ ְד ֵת ימא: ֵכּיו ן and all of the levonah and burn them on the Mizbe’ach ְדּב ֲ!ה ֵדי ֶל ֶחם א ְ!ת יא, ! כּ ֲ“א ֶשׁר ! על ה ִ!מּ ְנ חה“ דּ ְ מ יא, קא מ ְ!שׁ! מע ל ן (מנחות יא:): .(Altar) There is a disagreement about offering a minchah when ְו ֵאת כּל ה ְלּבֹנה ֲא ֶשׁר על ה ִמּ ְנ חה. ְוא! מר ר ִ!בּי ִי ְצ חק ! בּר ֵיוֹסף א! מר ר ִ!בּי some of its levonah became missing after kemitzah was יוֹח נן: שׁ לֹשׁ מ ֲ!חלוֹקֹת בּ!דּ בר. ר ִ!בּי ֵמ ִאיר ס! בר: ֶקוֹמץ בּ ְ!תּ ִחילּ ה ְו ֶקוֹמץ -performed.90 But everyone agrees that if someone is bring ! בּסּוֹף, ְור ִ!בּי ְי הוּדה ס! בר: ֶקוֹמץ בּ ְ!תּ ִח ילּה ְוּשׁ ֵני ְקר ִ טין ! בּסּוֹף, ְור ִ!בּי ִשׁ ְמעוֹן ing a levonah offering by itself,91 it may be burned on the ס! בר: ֶקוֹמץ בּ ְ!תּ ִחילּ ה ְו ֶקוֹרט ֶא חד ! בּסּוֹף. ְוּשׁל ְ שׁ תּן ִמ ְק רא ֶא חד דְּ רשׁוּ: .Mizbe’ach only if the entire kometz-measure is there ְ”ו ֵאת כּל ה ְ!לּבֹ נה ֲא ֶשׁר ! על ה ִ!מּ ְנ חה“, ר ִ!בּי ֵמ ִאיר ס! בר: ! עד ְדּ ִא יתא ִל ְלבוֹנ ה — We know this because the phrase in our pasuk that ְדּ ִאיקּ ְ!בע ה בּ ֲ!ה ֵדי ִמ ְנח ה ֵמ ִעיקּ רא, ְור ִ!בּי ְי הוּדה ס! בר: ”כּל“ ו ֲ!א ִפילּוּ ח!ד according to these opinions — validates a minchah even ֶקוֹרט ֵ”את“ ְל! רבּוֹת ֶקוֹרט א ֵ!חר, ְור ִ!בּי ִשׁ ְמעוֹן ֵ”את“ לֹא דִּ רישׁ (מנחות יא:):
83. The Kohen takes a “kometz” of the flour by forming a scoop with the middle three fingers of his right hand, by bending them over his palm. He then scoops up flour, filling the space under his fingers. 84. The Kohen takes a “kometz” of the flour by forming a scoop with the middle three fingers of his right hand, by bending them over his palm. He then scoops up flour, filling the space under his fingers. 85. See discussion above, “How to Do It.” 86. See Schottenstein Edition, note 40. 87. For a minchah, the Kohen takes a “kometz” of the flour by forming a scoop with the middle three fingers of his right hand, by bending them over his palm. He then scoops up flour, filling the space under his fingers. This kometz is then burned on the Mizbe’ach. 88. See previous note. 89. See discussion above, pasuk 5, “Two Spoons.” 90. See previous discussion. 91. See discussion above, “The Right Amount.”
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 153 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 9
and he shall cause them to go up in smoke on the Mizbe’ach for a satisfy- ing aroma — its memorial portion unto HASHEM. 9 Aharon and his sons shall eat what is left of it; it shall be eaten unleavened in a holy place,
יֹ ְאכלוּ. ֶשׁיֹּ ְאכלוּ ִע מּהּ ִחוּלּין ְוּת רוּמה, ְכּ ֵדי ֶשׁ ְתּ ֵהא ֶנ ֱא ֶכ ֶלת ע!ל ! השּׂוֹב!ע (any of the levonah , כּל ה ְ!לּבֹנ ה) when some levonah got lost (מנחות כא:, תמורה כג.): is followed by that is on the minchah. Therefore, the law that some levonah can be missing applies only when the Our pasuk begins by teaching that the Kohanim shall eat whatever is left from the minchah offering after its (יֹ ְאכלוּ) -levonah is being brought with a minchah. But if the levo nah is brought as its own offering, it becomes invalid if any kometz is removed and burned. It ends by repeating, they .(יֹ ְאכ לוּה) is missing. shall eat it According to some, everyone also agrees that the ke- We learn from this that there are two ways that the Ko- matzim in the spoons placed on the Shulchan (Table) must hanim may eat the minchah offering after the kometz has be there when the levonah is offered it on the Mizbe’ach. been offered. This might seem obvious, since this levonah is being of- If there is enough remaining flour in the minchah to sat- fered on its own. However, we may have thought that since isfy the Kohen, he is forbidden to eat other foods along the spoons of levonah come as a result of the lechem ha- with the minchah. When the end of the pasuk says, they it teaches that they may eat only the ,(יֹ ְאכלוּ ָה) ”panim, those loaves are like a minchah, whose levonah is shall eat “it offered even if some is missing. But in truth, we consider minchah and nothing else. in the beginning of the (יֹ ְאכלוּ) the spoons of levonah as an independent offering, not part The term they shall eat of the lechem hapanim (Menachos 11b). pasuk does not include the limiting term “it.” This teaches that sometimes the Kohen is required to eat other food Both Are Needed along with the minchah. This is where the minchah alone Generally, when the Torah is discussing offerings and it is not enough to satisfy him. In this case, the Kohen eats repeats a specific detail of the avodah (service), it means terumah (the portion of produce given to the Kohen) or that this detail is essential, and if it is left out, the offering chullin (ordinary food) to help satisfy his hunger before Scripture ,שׁ נה ע ליו ה !כּתוּב ְלע ֵ!כּב is invalid. This is known as eating the minchah (Menachos 21b; Temurah 23a).93 repeated it to make it essential. .It shall be eaten unleavened — מצּוֹת ֵתּא ֵכל ְו ֵאת כּל ה ְלּבֹ נה ֲא ֶשׁר על ה ִמּ ְנ חה. ! ה ֶקּוֹמץ ְוה ְ!לּ בוֹנה ְמע ְ!כּ ִבין ֶזה ֶאת ֶזה, ! ”על כּ ְל־לבֹנ תהּ“ (לעיל ב, ב), ְ”ו ֵאת כּל ה ְ!לּבֹ נה ֲא ֶשׁר ! על ה ִ!מּ ְנ חה“ (מנחות A Mitzvah to Eat כז.): Our pasuk repeats the requirement of levonah that was For a minchah (meal offering), the Kohen takes a stated in an earlier pasuk,92 in addition to its levonah. This “kometz” of the flour by forming a scoop with the middle teaches that both the kometz of flour and the levonah are three fingers of his right hand, by bending them over his needed for the minchah to be valid (Menachos 27a). palm. He then scoops up flour, filling the space under his fingers. This kometz is then burned on the Mizbe’ach (Altar). מצּוֹת ֵתּא ֵכל. ִמ ְצ וה, ֶשׁבּ ְ!תּ ִח לּה ה ְ י תה ע ליו ִבּ ְכ! לל ֶה ֵיתּר, ֶנ ֶא ְס רה ְוח ְ זר ה [Aharon and his sons] — ְו ה ֶנּוֹת ֶרת ִמ ֶמּ נּה יֹ ְאכלוּ .9 ְו ְהוּתּ רה, יכוֹל תּ ֲ!חזוֹר ְל ֶה ֵיתּ ירהּ הִ ראשׁוֹן, תּ ְ!למוּד ! לוֹמר ! ”מצּוֹת ֵתּא ֵ כל .shall eat what is left of it ְבּ מקוֹם ק דֹשׁ“, ִמ ְצו ה (יבמות לט:, ירושלמי יבמות א, א): יֹ ְאכלוּ FROM THE SEFER HACHINUCH ( ) Our pasuk already said that the Kohen shall eat מצוה קלד: ִמ ְצ ות ֲא ִכ ילת ְשׁ י ֵרי ְמ נחוֹת the minchah. It did not need to repeat, it shall be eaten . ֵ(תּא ֵ כל) Mitzvah 134: The Obligation [Upon the Kohanim] to Eat the Remnants of Minchah Offerings According to one opinion, it is repeated to teach us After the Kohanim separate the kometz from a minchah the following: Before the minchah was made holy, it was offering and burn it, they are commanded to eat all that completely permitted and one had a choice whether or remains. not to eat it. However, once it was sanctified, it became totally forbidden to be eaten until its service was per- Be Satisfied formed. When the kometz was taken from it, the rest of the For a minchah (meal offering), the Kohen takes a minchah again became permitted. We might think that this “kometz” of the flour by forming a scoop with the middle part of the minchah goes back to the way it was before it three fingers of his right hand, by bending them over his was sanctified, and one has a choice whether or not to eat palm. He then scoops up flour, filling the space under his it. The pasuk therefore teaches that there is a mitzvah for fingers. This kometz is then burned on the Mizbe’ach (Al- the Kohen who offered the minchah to eat it (Yevamos 39b; tar). Yerushalmi Yevamos 1:1).94
92. Above, 2:2. 93. See Schottenstein Edition, Menachos note 17 and Temurah note 22. 94. See Schottenstein Edition, Yevamos 40a note 3, and Yerushalmi Yevamos 1a note 21.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 154 / ספר ויקרא פרשת צו ו / י
בּ ֲ>חצ]ר ֽ ֹא ֶהל־מוֹע ד ֽיֹ ְאכ ֽל ָוּה: י ֤לֹא תWא ֶפה֙ ח ֵ ֔מץ ֶח ְלקcם ְבּד! רת מ ְ!שׁ! כּן ִז ְמ נא ֵי ְכ ֻל! נּהּ: י לא ִת ְת ֲא ֵפי ֲח ִמ !יע ֳחל ְ קהוֹן ְיה ִ בית י! תהּ ִמ ֻקְּרבּ ני קֹ ֶדשׁ נת ִ]תּי ֹא תהּ מ WִאE שּׁי ֤קֹ ֶדשׁ ק.ד ִשׁים֙ ִ֔הוא כּ>חטּ את ְוכ.א. שׁם: ְקוּד ִשׁין ִהיא ְכּח !טּאת א ְוכ ֲ!אשׁ מא:
רש“י (י) לֹא ֵת ָא ֶפה ָח ֵמץ ֶח ְל ָקם. אף ה ְשָּׁי ִרים ֲא ִסוּרים ְבּ ָח ֵמץ (מנחות נה.): ְפּ ָסוּלה. ִמְנ חת ְנ ָד ָבה ֲה ֵרי ִהיא ָכּ ָא ָשׁם, ְל ִפ ָיכ ְך ְק ָמָצהּ ֶשׁלֹּא ִל ְשׁ ָמהּ ְכּ ֵשׁ ָרה (תורת כּ ח ָטּאת ְו ָכ ָא ָשׁם. ִמְנ חת ֵחוֹטא ֲה ֵרי ִהיא כּח ָטּאת, ְל ִפ ָיכ ְך ְק ָמָצהּ ֶשׁלֹּא ִל ְשׁ ָמהּ כהנים פרק ג, ד; זבחים יא.):
Wheat and Barley Our pasuk teaches that the Kohanim eat the minchah For a minchah (flour offering), the Kohen takes a as matzah, which means that the kometz of the minchah “kometz” of the flour by forming a scoop with the middle that is offered on the Mizbe’ach is also matzah. And three fingers of his right hand, by bending them over his since this section begins with the words, This is the law 97 palm. He then scoops up flour, filling the space under his of the minchah offering, it teaches that all minchah of- fingers. This kometz is then burned on the Mizbe’ach (Al- ferings should be unleavened. The next pasuk repeats, It tar). shall not be baked leavened, which seems to prove that -not only is there a mitzvah to offer the minchah unleav מצּוֹת ֵתּא ֵכל. ְוּשׁי ֵ ר ֶיהן ל ֹ!כּ ֲה ִנים. ְמנ לן? ִדּ ְכ ִת יבא ְכּ ִת יבא, ְוּדל א ְכ ִתיב א ened, but that if it was offered leavened, it is not a valid ְכּ ִתיב בּהּ ְ”וזֹאת ! תּוֹרת ה ִ!מּ ְנ חה ה ְ!קֵרב ֹא תהּ ְבּ ֵני א ֲ!הרֹן וגו‘ ְו! ה ֶנּוֹתֶרת ִמ ֶמּנּ ה .offering יֹ ְאכלוּ א ֲ!הרֹן וּב ניו“! בּ אה ִח ִיטּין לא ק ִ מיבּ ְ!ע יא לן, ִכּי קא ִמיבּ ְ!ע יא לן, בּ א ה In reality, however, this is not a good proof, because the ְשׂ ִעוֹרין (מנחות עב:): next pasuk may not be repeating our law, but teaching a Our pasuk teaches that after the kometz is taken different one. For example, it might be teaching that the from the minchah, the rest is eaten by the Kohanim. minchah may not be offered when it is completely leav- We can learn that this applies to all minchah offerings, ened, but it may be offered as si’ur.98 because our pasuk is talking about menachos in ge- Or perhaps the pasuk is teaching that the minchah may 95 neral. not be offered when it is leavened, but it may be scalded However, our passage is discussing only minchah offer- in boiling water. ings that are brought from wheat. Two types of minchah A third possibility is that the next pasuk is merely add- 96 offerings are brought from barley. We therefore need an- ing a negative prohibition to the positive commandment of other source that the Kohanim eat these types of offerings our pasuk. We therefore cannot learn from these pesukim after the kometz is removed (Menachos 72b). that if a minchah becomes leavened it is invalid (Menachos Only Matzah 52b).99 In a holy place; in — ְבּ מקוֹם קדֹשׁ בּ ֲח צר ֹא ֶהל ֵמוֹעד יֹ ְאכ ָלוּה For a minchah (flour offering), the Kohen takes a “kometz” of the flour by forming a scoop with the middle the Courtyard of the Ohel Moed shall they eat it. three fingers of his right hand, by bending them over his palm. He then scoops up flour, filling the space under his Another Holy Place ְבּ מקוֹם קדֹשׁ בּ ֲח צר ֹא ֶהל ֵמוֹעד יֹ ְאכ ָלוּה. ְל שׁכוֹת ְבּנוּיוֹת ְבּחוֹל ְוּפתוּחוֹת -fingers. This kometz is then burned on the Mizbe’ach (Al ְלקֹ ֶדשׁ, ִמנִּ!ין ֶשׁה ֹ!כּ ֲה ִנים ִנ ְכנ ִ סין ְל שׁם ְו ְאוֹכ ִלין שׁם ק ְ ד ֵשׁי ק ד ִ שׁים ְוּשׁיֵ רי .(tar ִמ ְנ חה? תּ ְ!למוּד ! לוֹמר ”בּ ֲ!חצ!ר ֹא ֶהל ֵמוֹעד יֹ ְאכ לוּה“, ! התּוֹר ה ִר ְיבּת ה Generally, when the Torah is discussing offerings and it ֲח ֵצירוֹת הְ!ר ֵבּה ֵא ֶצל ֲא ִכ ילה א!ח!ת (זבחים נו.): repeats a specific detail of the avodah (service), it means that this detail is essential, and if it is left out, the offering If our pasuk says that the minchah (meal offering) must is invalid. be eaten in the Courtyard, why did it first have to say that it should be eaten in “a holy place”? We know that the מצּוֹת ֵתּא ֵכל. ְבּ עא ִמ ֵינּיהּ ר ִ!בּי ְפֵּר ידא ֵמר ִ!בּי א ִ!מּי: ִמנִּ!ין ְל כל ה ְ!מּנ חוֹת ֶשׁ ֵהן !Courtyard is a holy place בּאוֹת מ !צּה? ְמנ לן? ִדּ ְכ ִתיב בּהּ ְכּ ִתיב בּהּ, ְדּ לא ְכ ִתיב בּהּ ְכּ ִתיב בּהּ ”זֹאת The pasuk is adding other holy places where the ! תּוֹרת ה ִ!מּ ְנ חה ה ְ!קֵרב ֹא תהּ ְבּ ֵני א ֲ!הרֹן ִל ְפ ֵני ה‘ ֶאל ְפּ ֵני ה ִ!מּ ְז ֵבּ! ח. . . ְו! ה ֶנּוֹתֶרת minchah may be eaten. They are the chambers which ִמ ֶמּ נּה יֹ ְאכלוּ א ֲ!הרֹן וּב ניו ! מצּוֹת ֵתּא ֵ כל“! א! מר ֵליהּ: ִמ ְצ וה לא קא ִמיבּ ְ!עי א were built just outside the border of the Courtyard, and ִלי, ִכּי קא ִמיבּ ְ!עי א ִלי, ְלע ֵ!כּב, א! מר ֵליהּ: ְלע ֵ!כּב נ ִ!מּי ְכּ ִתיב (פסוק י) ”לֹא .that open directly into it ֵתא ֶ פה ח ֵ מץ“ ֶא לּא מ !צּה. מ ְ!ת ִקיף להּ! רב ִח ְס דּא: ְו ֵא ימא ”לֹא ֵתא ֶ פה ח ֵ מץ“ The pasuk teaches that one minchah offering may be ֶא לּא ִשׂיאוּר!. . . מ ְ!ת ִקיף להּ ! רב נ ֲ!ח מן ! בּר ִי ְצ חק: ְו ֵא ימא ”לֹא ֵתא ֶ פה ח ֵ מץ“ -eaten in many places: the Courtyard or any of the cham ֶא לּא חלוּט!. . . מ ְ!ת ִקיף להּ ר ִ ב ינא: ְו ֵא ימא ”לֹא ֵתא ֶ פה ח ֵ מץ“ ְל ֵמ ! יקם גּ ְ!בר א bers opening into it (Zevachim 56a).100 ְבּ! לאו ְבּע ְ ל מא, ְו ִא ְיפּ ֵסוּלי לֹא ִמיפּ ְ!סל א (מנחות נב:):
95. Pasuk 7. See next discussion. 96. The omer offering was brought from barley on the second day of Pesach to permit consumption of the new grain (see below, 23:9-14). A minchah offering of barley was part of the procedure used for a sotah, a woman suspected of being unfaithful to her husband (see Bamidbar 5:11-31). 97. Pasuk 7. 98. Si’ur refers to dough that has begun to become leavened, but has not yet become full chametz. 99. See Schottenstein Edition, note 8. 100. See Schottenstein Edition, note 12.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 155 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 10
in the Courtyard of the Ohel Moed shall they eat it. 10 It shall not be baked leavened; I have presented it as their share from My fire- offerings; It is most holy, like the chatas and like the asham.
It shall not be not be leavened. Even the part given to the Kohanim may — לֹא ֵתא ֶפה ח ֵמץ ֶח ְל קם נת ִתּי ֹא תהּ ֵמ ִאשּׁי .10 not be made chametz (Yevamos 40a, Sotah 15a; Shevuos baked leavened; I have presented it as their share from 15b, Menachos 55a). My fire offerings. Every Act לֹא ֵתא ֶפה ח ֵמץ ֶח ְל קם. ! מה תּ ְ!למוּד ! לוֹמר? ו ֲ!הלֹא ְכּ בר ֶנ ֱאמ!ר (לעיל ב, יא) FROM THE SEFER HACHINUCH ”לֹא ֵתע ֶ שׂה ח ֵ מץ“? ְל ִפי ֶשׁ ֶנּ ֱא! מר ”לֹא ֵתע ֶ שׂה ח ֵ מץ“, יכוֹל לֹא ְי ֵהא ח !יּיב ֶאלּ א מצוה קלה: ֶשׁלֹּ א ל ֲ עשׂוֹת ְשׁ י ֵרי ְמ נחוֹת ח ֵמץ א! !חת ! על כּוּלּם, תּ ְ!למוּד ! לוֹמר ”לֹא ֵתא ֶ פה“, ֲא ִפ יּיה בּ ְ!כּ לל ה ְ י תה, ל מּה י ְ צ את? Mitzvah 135: The Prohibition to Prepare the Remnants ְלה ִ!קּישׁ ֵא ֶל יה, מה ֲא ִפיּ יה ְמ ֶיוּח ֶדת ֶשׁ ִהיא מ ֲ!ע ֶשׂה ְי ִח ִידי ְוח !יּ ִיבין ע ֶ ל יה ִבּ ְפ ֵני of Minchah (Meal) Offerings as Chametz ע ְ!צ מהּ, ! אף ֲא ִני א ִ ביא ִלישׁ תהּ ו ֲ!עִריכ תהּ ְו כל מ ֲ!ע ֶשׂה ְי ִח ִידי ֶשׁבּ הּ, ְלא ְ!י ֵתּוּיי Even the portion of the minchah offering given to the ִקיטּוּף ֶשׁהוּא מ ֲ!ע ֶשׂה ְי ִח ִידי ְוח !יּ ִיבין ע ֶ ל יה ִבּ ְפ ֵני ע ְ!צמ הּ! ֲאנ!ן ֵמ ֶ“ח ְל קם“ .Kohanim may not be made chametz ק א ְ!מִרינ!ן. ְו ֵא ימא: ֵכּוּלּיהּ ְלה ִ כי הוּא ְדּא ת א! ִאם ֵכּן, ִל ְכתּוֹב ֶח ְלק ם לֹא ֵתא ֶ פה ח ֵ מץ, ! מאי ”לֹא ֵתא ֶ פה ח ֵ מץ ֶח ְל קם“? שׁ ְ מע ְ!תּ ִמ ינּהּ תְּ!ר ֵתּי (מנחות נה:): The Repetition (Why does our pasuk have to say that the minchah (meal לֹא ֵתא ֶפה ח ֵמץ. ְלע ֵ!כּב נ ִ!מּי ְכּ ִתיב ”לֹא ֵתא ֶ פה ח ֵ מץ“ ֶא לּא מ!צּ ה (מנחות נג.): The previous pasuk already said that the minchah (meal of- offering may not be baked as chametz? A pasuk above al- fering) has to be offered as matzah. Our pasuk repeats, It shall ready said,105 Any minchah may not be prepared leavened. not be baked leavened, to teach that not only is there a mitz- Since baking is necessary to prepare the minchah, doing vah to offer the minchah unleavened, but that if it was offered so would seem to be included in that pasuk. Why, then, is after it became leavened, it is not valid101 (Menachos 53a). our pasuk needed? Chametz After Chametz If we had only the earlier pasuk, we would have thought that a person who makes chametz bread from the minchah לֹא ֵתא ֶפה ח ֵמץ. ה ֹ!כּל ִמוֹדים ִבּ ְמח ֵ!מּץ א! !חר ְמח ֵ!מּץ ֶשׁהוּא ח !יּיב, ִדּ ְכ ִתיב flour is punished with only one set of malkus (lashes). The ”לֹא ֵתא ֶ פה ח ֵ מץ“, (לעיל ב, יא) ְ”ולֹא ֵתע ֶ שׂה ח ֵ מץ“ (שבת קיא., מנחות נו:, Torah therefore made a special prohibition for baking the בכורות לג:): minchah as chametz. We learn from this that just as one is Our pasuk says that the minchah may not be “baked” punished for baking the minchah into chametz, he is also leavened. This seems to repeat the prohibition taught ear- punished for every step of making the chametz bread using 102 lier, Any minchah shall not be prepared leavened. the minchah flour. However, by specifying “baking,” our pasuk is teaching We also combine this phrase with the next term, their which refers to the portion of the minchah ,( ֶח ְלק ם) a new law: Even if someone made the minchah leavened share while making it into dough, one may not process it further given to the Kohanim, teaching that even that portion may by baking it; and if one does so, he violates a prohibi- not be baked into chametz.106 tion. This applies to any time one continues processing But how can we use the same words to teach two laws? a minchah that had already become leavened (Shabbos If the pasuk was teaching only that the portion given to 103 111a, Menachos 56b, Bechoros 33b). the Kohen may not become leavened, it would have been A Share of Chametz stated in the opposite order, “Their share (i.e. the Koha- For a minchah (meal offering), the Kohen takes a nim’s). . .shall not be baked leavened.” Since the pasuk “kometz” of the flour by forming a scoop with the middle actually says, It shall not be baked leavened, their share, we three fingers of his right hand, by bending them over his see that it is teaching both laws: that each act is punishable palm. He then scoops up flour, filling the space under his by a separate set of lashes, and also that the Kohanim’s fingers. This kometz is then burned on the Mizbe’ach (Altar). portion may not become leavened (Menachos 55b). לֹא ֵתא ֶפה ח ֵמץ ֶח ְל קם. ְוה ְ כ ִתיב ”לֹא ֵתא ֶ פה ח ֵ מץ ֶח ְל קם“, ְוא! מר ֵרישׁ ל ִ קישׁ: ,It is most holy — קֹ ֶדשׁ קד ִשׁים ִהוא כּח טּאת ְוכאשׁם ו ֲ!א ִפילּוּ ֶח ְל קם לֹא ֵתא ֶ פה ח ֵ מץ (יבמות מ., סוטה טו., שבועות טו:, מנחות נה.): like the chatas and like the asham. We know that the kometz of the minchah may not be baked into chametz.104 When we read the words of our pa- Two Kinds suk, it shall not be baked leavened, together with the next Most animal offerings remain valid even if they are of- ,(the pasuk tells us, “Their share” fered for the sake of a different offering (shelo lishmah ,( ֶח ְלק ם) term, their share — the portion of the minchah given to the Kohanim — although the owner must bring the offering again. One ex- “shall not be baked leavened.” ception is the chatas (sin offering), which becomes com- The kometz is not the only part of the minchah that may pletely invalidated when offered for the sake of a different
101. See discussion above, pasuk 9, “Only Matzah,” for objections to this teaching. 102. Above, 2:11. 103. See Schottenstein Edition, Menachos note 7. 104. See previous discussion. 105. 2:11. 106. See previous discussion.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 156 / ספר ויקרא פרשת צו ו / יא־יג
יא כּל־ז֞כר ִבּ ְב ני א ֲ>הרֹן֙ ֽיֹ ְאכ ֶ֔ל נּה ָחק־עוֹלם֙ ְלדֹ֣רֹ ֵת ֶ֔יכם מ Wִאשּׁ י יא כּל ְדּ כוּרא ִבּ ְב ֵני א ֲ!הרֹן ֵי ְכ ֻלנּ!הּ ְקי ם ע ל ם ְלד ר ֵ תיכוֹן ִמ ֻקְּרבּ נ!יּ א ! ד יי ֹכּל ֑יהוה ֛ ֹכּל ֲא ֶשׁ ִר־י] גּע בּX הם ִי ְק. דּשׁ: ♪ פ ְדּ ִי ְקר!ב ְבּהוֹן ִי ְתק !דּשׁ: יב וּמ ִ!לּיל ְי י ִעם מֹ ֶשׁה ְל ֵמ ימר: יג ֵדּין ֻקְרבּ!ן א ֲ!הרֹן שני יב ַו ְידK בּר ֖יהוה ֶאל־מPֹ שׁה ֵלּ ֽאמֹר: יג ֶ֡זה ָקְרבּן֩ א ֲ>ה ֨רֹן וּב֜ניו ְוּב ִנוֹהי ִדּי ְיקְ רבוּן ֳקד ם ְי י ְבּיוֹמ א ֲא ֶשׁ ַר־י ְקרOיבוּ > ל ֗יהוה ְבּיוֹם֙ ִהמּI שׁח ֹא ֔תוֹ ֲע ִשׂ ִ ֨ירת ה ֵ.אפBה ִדּ! ירבּוּן י ֵ תהּ ! חד ִמן ע ְ!ס רא ִב ְת! לת ְס ִאין
רש“י (יא) ָכּל ָז ָכר. ֲא ִפילּוּ בּ על מוּם. ָל ָמּה ֶנ ֱא מר? ִאם ל ֲא ִכ ָילה ֲה ֵרי ְכּ ָבר ָאמוּר ָכּ ָמוֹה, ֶשׁ ִאם ְפּ ָסוּלה ִי ָפּ ְסלוּ, ְו ִאם ְכּ ֵשׁ ָרה ֵי ָא ְכלוּ ְכּ ֶחוֹמר ה ִמְּנ ָחה (שם): (יג) ֶזה ֶ”ל ֶחם ֱאלֹ ָהיו ִמ ָקּ ְד ֵשׁי ה ֳקּ ָד ִשׁים וגו‘ ” (להלן כא, כב), ֶא ָלּא ְל רבּוֹת בּ ֲע ֵלי ִמוּמין ָק ְר בּן א ֲהרֹן ָוּב ָניו. אף ה ֶה ְדיוֹטוֹת מ ְק ִר ִיבין ֲע ִשׂ ִירית ָה ֵא ָיפה בּיּוֹם ֶשׁ ֵהן ְלמ ֲח ֶלוֹקת (תורת כהנים שם ה; זבחים קב.): ֹכּל ֲא ֶשׁר ִי גּע וגו‘. ֳק ָד ִשׁים ק ִלּים אוֹ ִמ ְתח ְנּ ִכין ָל ֲע ָבוֹדה, ֲא ָבל ֹכּ ֵהן ָגּדוֹל ְבּ ָכל יוֹם ֶשׁ ֶנּ ֱאמר ִמ ְנ ָחה ָתּ ִמיד וגו‘ ְ”וה ֹכּ ֵהן ִחוּלּין ֶשִׁיּ ְגּעוּ ָבהּ ְוִי ְב ְלעוּ ִמ ֶמּ ָנּה (תורת כהנים פרק ג, ו; זבחים צז:): ִי ְק ָדּשׁ. ִל ְהיוֹת ה ָמּ ִשׁיח תּ ְח ָתּיו ִמ ָבָּניו וגו‘ ָחק ָעוֹלם“ (תורת כהנים פרשתא ג, א-ג; מנחות נא:): offering. This discussion talks about a minchah that was If the Kohen does not put the kometz into a kli shareis offered for the sake of a different offering. (sacred service vessel), he must use his right hand to carry the kometz to the Mizbe’ach. Offered this way, the minchah קֹ ֶדשׁ קד ִשׁים ִהוא כּח טּאת ְוכא שׁם. ִמ ְנ! חת ֵחוֹטא ֲהֵרי ִהיא ְכּח !טּאת, is like a chatas, since the blood of a chatas is also applied ְל ִפיכ ְ ך ְקמ צהּ ֶשׁלֹּא ִל ְשׁ מהּ ְפּ סוּלה. ִמ ְנ! חת ְנד בה ֲהֵרי ִהיא ְכּא שׁם, ְל ִפיכ ְ ך .to the Mizbe’ach with the Kohen’s right hand ְקמ צהּ ֶשׁלֹּא ִל ְשׁ מהּ ְכּ ֵשׁ רה. . . (זבחים יא., מנחות ב:): Our pasuk says that a minchah offering is like a chatas If the Kohen wants to place the kometz into a kli shareis, and an asham (guilt offering). Now, there are differences he may do so with his left hand; and he may use his left between a chatas and an asham, so a minchah cannot be hand to carry the vessel to the Mizbe’ach. Offered this way, exactly like both of these offerings. The pasuk must be the minchah is like an asham. The blood of an asham is teaching that one kind of minchah is like a chatas, while thrown upon the Mizbe’ach from a vessel, and according another kind of minchah is like an asham. to this opinion, the Kohen may hold the vessel in his left A minchah that was donated by an individual is like an hand. Therefore, a minchah may be offered this way as asham. If the Kohen took off the kometz107 of one minchah well (Zevachim 11a, 25a; Menachos 10b, 26a). Every male of the — כּל ז כר ִבּ ְב ֵני א ֲהרֹן יֹ ְאכ ֶלנּה .for the sake of a different type of minchah, the minchah 11 remains valid (although the owner must bring another children of Aharon shall eat it. minchah to fulfill his obligation). A minchah that is required to be brought for a sin108 Only the Males is like a chatas. If the Kohen took off the kometz from There are two categories of korbanos: (1) kodshei ko- this type of minchah for the sake of a different type of dashim, most-holy offerings, such as an olah (burnt of- minchah, the minchah is totally invalidated (Zevachim 11a; fering), chatas (sin offering), asham (guilt offering), and Menachos 2b). minchah (meal offering); and (2) kodashim kalim, less- Two Options holy offerings, such as personal shelamim (peace offering) For a minchah (flour offering), the Kohen takes a or bechor (firstborn). כּל ז כר. ֹכּ ֵהן ֵאוֹכל ְבּק ְ ד ֵשׁי ק ד ִ שׁים, ִדּ ְכ ִתיב ”כּל ז כר ִבּ ְב ֵני א ֲ!הרֹן יֹ ְאכ ֶל נּה“ “kometz” of the flour by forming a scoop with the middle (סוטה כג:): three fingers of his right hand, by bending them over his palm. He then scoops up flour, filling the space under his Our pasuk says that male Kohanim shall eat the minchah fingers. This kometz is then burned on the Mizbe’ach (Altar). (meal offering). This teaches that female Kohanim are not -allowed to eat a minchah or any kodshei kodashim offer קֹ ֶדשׁ קד ִשׁים ִהוא כּח טּאת ְוכא שׁם. ֶשׁלֹּא ִב ְכ ִלי שֵׁ רת, ְפּ סוּלה, ְור ִ!בּי ing111 (Sotah 23b).112 ִשׁ ְמעוֹן מ ְ!כ ִשׁיר, ְוא! מר ! רב ְי הוּדה ְבֵּריהּ ְדּר ִ!בּי ִח יּיא: ! מאי ט ְ!ע מא ְדּר ִ!בּי Every Male ִשׁ ְמעוֹן? א! מר ְק רא ”קֹ ֶדשׁ ק ד ִ שׁים ִהוא כּ!ח !טּאת ְוכ א שׁם“, בּ א ְל ְעוֹבד הּ כּל ז כר. ְל! רבּוֹת בּ ֲ!ע ֵלי ִמוּמין (זבחים קב.): ְבּ יד ְעוֹב דהּ ְבּי ִ מין ְכּח !טּאת, בּ א ְל ְעוֹב דהּ ִבּ ְכ ִלי ְעוֹב דהּ ִבּ ְשׂמֹאל ְכּא שׁ ם The pasuk says that “every” male may eat the minchah (זבחים יא., כה., מנחות י:, כו.): Our pasuk says that a minchah offering is like a chatas (flour) offering. The term “every” teaches that even a (sin offering) and an asham (guilt offering).109 According blemished Kohen, who is not allowed to serve in the Beis to one opinion, this teaches that there are two ways to offer HaMikdash,113 still receives his share of the minchah offer- the kometz of the minchah.110 ing and is allowed to eat it (Zevachim 102a).114
107. The portion of the minchah that is burned on the Mizbe’ach (Altar); the act of kemitzah (scooping out the kometz) is considered paral- lel to shechitah (slaughtering) an animal offering. 108. See below, pasuk 13, “Only This.” 109. See previous discussion. 110. This opinion disputes the opinion in the previous discussion. 111. That is, the most-holy offerings, such as an olah or chatas. 112. See Schottenstein Edition, note 11. 113. See below, 21:16-24. 114. See Schottenstein Edition, note 33.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 157 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 11-13
11 Every male of the children of Aharon shall eat it, an eternal portion for your genera- tions, from the fire-offerings of HASHEM; whatever touches them shall become holy. 12 H ASHEM spoke to Moshe, saying: 13 This is the offering of Aharon and his sons, which each shall offer to HASHEM on the day he is anointed: a tenth-ephah
This is the offering of Aharon ceremony, Aharon and his sons had to bring the minchah — ֶזה ק ְר בּן א ֲהרֹן וּב ניו .13 and his sons. (flour) offering of a tenth-ephah described here. is the offering… The pasuk ( ֶזה) ”Our pasuk begins, “This ( ֶזה) ”FROM THE SEFER HACHINUCH about the miluim begins the same way,118 And “this is the matter… The common words, “this,” “this,” form מצוה קלו: ִמ ְצ ות ק ְר בּן ִמ ְנ חה ֶשׁל ֹכּ ֵהן גּדוֹל ְבּ כל יוֹם Mitzvah 136: The Obligation of the Kohen Gadol’s Daily a gezeirah shavah.119 This teaches that the minchah de- Minchah (Meal) Offering scribed in our pasuk was also offered during the miluim 120 We are commanded that the Kohen Gadol shall bring a ceremony (Yoma 5b). .Which each shall offer to Hashem — ֲא ֶשׁר י ְק ִריבוּ לה‘ minchah offering twice each day, once in the morning and once in the afternoon. Two Offerings Only This The chavitin are minchah (flour) offerings consisting of This discussion deals with the special chatas (sin offer- twelve loaves that the Kohen Gadol brought every day, and 115 ing) known as the oleh veyoreid, variable sin offering. by a regular Kohen on his first day of service. ֶזה ק ְר בּן א ֲהרֹן וּב ניו ֲא ֶשׁר י ְק ִריבוּ לה‘. יכוֹל ְיהוּ א ֲ!הרֹן וּב ניו מ ְ!קִר ִיבין This type of offering is brought for the violation of one of קְ ר בּן ֶא חד, תּ ְ!למוּד ! לוֹמר ֲ”א ֶשׁר י ְ!קִריבוּ ! לה‘ ”, א ֲ!הרֹן ִבּ ְפ ֵני ע ְ!צמוֹ וּב ניו -three sins: falsely denying under oath knowledge of testimo ִבּ ְפ ֵני ע ְ!צ מן. ”ב ניו“ ֵאלּוּ ֹכּ ֲה ִנים ֶה ְדיוֹטוֹת. א !תּה ֵאוֹמר ֹכּ ֲה ִנים ֶה ְדיוֹטוֹת, ny, entering the Beis HaMikdash or eating consecrated food אוֹ ֵאינוֹ ֶאלּ א ֹכּ ֲה ִנים ְגּ ִדוֹלים? ְכּ ֶשׁהוּא ֵאוֹמר (פסוק טו) ְ”וה ֹ!כּ ֵהן ה!מּ ִ שׁ!יח while tamei (ritually impure), and swearing falsely. Unlike תּ ְ!ח תּיו ִמבּ ניו“, ֲהֵרי ֹכּ ֵהן גּדוֹל אמוּר, ה א מה ֲא ִני ְמקֵ!יּים ”ב ניו“? ֵאלּוּ the ordinary chatas, which must be a female lamb or goat ֹכּ ֲה ִנים ֶה ְדיוֹטוֹת (מנחות נא:): regardless of the sinner’s financial state, the variable chatas offering varies with the sinner’s financial state. If he can af- ford a female lamb or goat, he must bring that as his chatas. A simple reading of our pasuk seems to teach that on If he is poor, he brings a pair of birds: one as a chatas and the day of their inauguration, Aharon and his sons should the other as an olah (burnt offering). And if he is too poor to jointly bring the one minchah (flour) offering described afford even two birds, he brings a minchah (meal) offering. here. But if so, the pasuk would have stated merely, “This is the offering of Aharon and his sons on the day of his ֶזה ק ְר בּן א ֲהרֹן וּב ניו. ר ִ!בּי ֲע ִק יבא ֵאוֹמר: מ ִ שׁ !יח פּטוּר ִמ כּוּלּן. א! מר ר בא: anointment.” Instead, the pasuk adds, which each shall ! מאי ט ְ!ע מא ְדּר ִ!בּי ֲע ִק יבא? א! מר ְק רא ֶ”זה קְ רבּ!ן א ֲ!הרֹן וּב ניו“, זוֹ בּ א ה ֲא ֶשׁר י ְ!קִריבוּ offer ( ). This teaches that Aharon and his sons חוֹבה לוֹ ְו ֵאין א ֶ!חֶרת בּ אה חוֹבה לוֹ (הוריות ט., ירושלמי הוריות ב, ו): must each bring an offering. According to one opinion, a Kohen Gadol is never liable refers to ordinary Kohanim, not (ב ניו) The term his sons to bring a variable chatas. to the Kohanim Gedolim who would one day succeed Aha- Our pasuk says that “this” is the offering of Aharon. The ron. We know this because another pasuk121 teaches that word “this” teaches that the only tenth-ephah minchah a any future Kohen Gadol is obligated to bring this minchah. Kohen Gadol like Aharon can be obligated to bring is the Our pasuk is teaching that on the first day that an ordinary minchah mentioned in our pasuk — the minchas chavitin Kohen begins his service, he brings this minchah offering that he brings every day. He is not obligated to bring any (Menachos 51b). other minchah of a tenth-ephah.116 Since he can never .On the day he is anointed — ְבּיוֹם ִהמּ שׁח ֹאתוֹ -bring the minchah option of the variable offering, he can not be obligated to bring any form of the offering (Horayos 9a; Yerushalmi Horayos 2:6). The Type of Minchah The Miluim Too The chavitin are minchah (meal) offerings consisting of Before Aharon and his sons served as Kohanim for the twelve loaves that are brought by the Kohen Gadol every first time in the Mishkan, there was a seven-day miluim day, and by a regular Kohen on his first day of service. ְבּיוֹם ִהמּ שׁח ֹאתוֹ. ְו ִכי ! מה לּ מ ְ!דנוּ ְלב ניו ִמיּוֹם ִהמּ ְ שׁחוֹ? ֶא לּא מ ִ!קּישׁ ִחינּוּכוֹ inauguration) ceremony, during which various offerings) ְל ִהמּ ְ שׁחוֹ, ! מה ִהמּ ְ שׁחוֹ ְר בוּכה, ! אף ִחינּוּכוֹ ְרבוּכ ה (מנחות עח.): were brought.117 in our pasuk refers to the (ב ניו) The term his sons ֶזה ק ְר בּן א ֲהרֹן וּב ניו. ֲע ִשׂ ִירת ה ֵ א יפה ְמ נא לן? א ְ!ת יא ֶ”זה“ (שמות כט, א), minchah offering that ordinary Kohanim bring on their ֶ”זה“ ִ,“מ ֶזּה קְ ר! בּן א ֲ!הרֹן וּב ניו ֲא ֶשׁר י ְ!קִריבוּ ! לה‘. . . ֲע ִשׂ ִירת ה ֵ א פה“ (יומא ה:): We learn from our pasuk that at the time of the miluim first day of service.122 The phrase, on the day he [Aharon]
115. See above, 5:1-13. 116. The minchah of the variable chatas is also a tenth-ephah. See above, 5:11. 117. See Shemos, Chapter 29. 118. Ibid. v. 1. 119. See note 29. 120. See Schottenstein Edition, note 14. 121. Below, pasuk 15. 122. See previous discussion.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 158 / ספר ויקרא פרשת צו ו / יד
֛סֹ ֶלת ִמ ְנ חה תּמzיד מ ֲ>ח ִצ, יתהּ בּ ֔בֹּ ֶקר וּמ ֲ>ח ִצ יתהּ בּעֶ.רב: ֻס ְל תּא ִמ ְנח תא ְתּ ִד ירא פּ ְ!ל ! גּוּתהּ ְבּצ ְ!פר א וּפ ְ!לגּוּת!הּ ְבּר ְ!מ שׁא: יד ע!ל מ ְ!סֵרית א יד על־מ ֲ>ח ֗בת בּשּׁ ֶ#מן תּWעשׂXה ֻמ ְרבּ ֶ`כת ְתּ ִביאנּה תּ ִפ ֵיני֙ ִבּ ְמ! שׁח ִתּ ְת ֲע ֵבד ְר ִביכ א ת ְ!י ִת! נּהּ ִתּוּפ ֵיני
רש“י (יד) ֻמ ְר ֶבּ ֶכת. ֲח ָלוּטה ְב ְרוֹת ִחין ָכּל ָצ ְר ָכּה (תורת כהנים פרק ד, ו): ֻתּ ִפ ֵיני. ֲא ָפוּיה ֲא ִפיּוֹת ה ְר ֵבּה, ֶשׁא חר ֲח ִל ָיט ָתהּ ָאוֹפהּ בּ תּנּוּר ְו ֵחוֹזר ְוּמט ְגָּנהּ בּמּ ֲחבת (מנחות נ:):
refers to the anointed Kohen this minchah is like the minchah offering brought with the ,( ְבּיוֹם ִהמּ! שׁח ֹאתוֹ) is anointed Gadol,123 who is obligated to bring this minchah every day daily tamid offering. from the time he is anointed. The tamid with its minchah is offered even on Shab- Since the minchah of the ordinary Kohanim is men- bos.126 The word tamid in our pasuk tells us that the Kohen tioned next to the daily minchah of the Kohen Gadol, we Gadol’s chavitin minchah is kneaded, shaped, and baked learn that the type of minchah an ordinary Kohen brings in the Azarah (Courtyard) even on Shabbos. on his first day of service is the same as the one the Kohen We also learn from this how much oil should be put in Gadol brings every day. the chavitin. The minchah brought with the daily tamid The next pasuk describes this minchah as a revuchah, had three lugin of oil127 together with one issaron128 of flour. meaning that the loaves are first scalded in water before In the same way, the Kohen Gadol’s chavitin minchah re- they are baked in an oven and fried in oil. An ordinary quires three lugin of oil for its one issaron of flour. Kohen also brings a minchah that is a revuchah124 on his Also, just as the tamid is never canceled from being first day of service (Menachos 78a). brought every morning and evening, so too the chavitin One at a Time minchah is never canceled. Even if the Kohen Gadol died and a new Kohen Gadol was not yet anointed, the chavitin ֹאתוֹ. ֹ”אתוֹ”, ֶא חד ְמוֹשׁ ִחין ְו ֵאין ְמוֹשׁ ִחין ְשׁנִ!ים. ֲא! מר ר ִ!בּי יוֹח נן, ִמ ְפּ ֵני are still offered both in the morning and in the afternoon ֵאיב ה (ירושלמי יומא א, א, ירושלמי מגילה א, י, ירושלמי הוריות ג, ב): until a new Kohen Gadol is appointed. In this case, howev- on the day of , ְבּיוֹם ִהמּ! שׁח ֹאתוֹ The pasuk uses the words er, an entire issaron is offered in the morning and another ְבּיוֹם ִהמּ ְ שׁחוֹ “his” anointment. It could have been written , in issaron in the afternoon (Menachos 50b, 51a, 52a). . ֹאתוֹ which the vav takes the place of the word A minchah…half — ִמ ְנ חה. . . מ ֲח ִצ יתהּ בּבֹּ ֶקר וּמ ֲח ִצ יתהּ בּע ֶרב The Torah did not do so in order to stress that there may be only one anointed Kohen Gadol at any given time. We of it in the morning and half of it in the afternoon. do not anoint a Kohen Gadol while another Kohen Gadol is actively serving in that role, because of the possible bad Half of a Whole feelings between them (Yerushalmi Yoma 1:1; Yerushalmi The chavitin is a minchah (meal) offering consisting Megillah 1:10; Yerushalmi Horayos 3:2). of twelve loaves made of an issaron129 of flour, and it is brought by the Kohen Gadol every day. It is divided into Fine flour as a continual minchah two; half the loaves are baked and offered in the morning — סֹ ֶלת ִמ ְנ חה תּ ִמיד offering. and the other half in the evening. ִמ ְנ חה. . . מ ֲח ִצ יתהּ. ֲח ִב ֵיתּי ֹכּ ֵהן גּדוֹל, ר ִ!בּי יוֹח נ ן א! מר: ֵאינ הּ ְקדוֹשׁ ה ל ֲ!חצ ִ אין. . . ! מאי ט ְ!ע מא ְדּר ִ!בּי יוֹח נן? א! מר ְק רא ִ”מ ְנ חה. . . מ ֲ!ח ִצ יתהּ“, ה ֵ ביא Like a Tamid ִמ ְנ חה ְוא! !חר כּ ְ ך ֵחוֹציהוּ (מנחות ח.): The chavitin are minchah (flour) offerings consisting of ִמ ְנ חה. . . מ ֲח ִצ יתהּ בּבֹּ ֶקר וּמ ֲח ִצ יתהּ בּע ֶרב. ִאילּוּ ֶנ ֱא! מר ִמ ְנ חה מ ֲ!ח ִצית, twelve loaves that are brought by the Kohen Gadol every ה ִ י ִיתי ֵאוֹמר: ֵמ ִביא ֲח ִצי ִע שּׂרוֹן ִמ ֵבּיתוֹ שׁ ֲ!חִרית וּמ ְ!קִריב, ֲח ִצי ִע שּׂרוֹן .day ִמ ֵבּיתוֹ עְ!ר ִבית וּמ ְ!קִריב. תּ ְ!למוּד ! לוֹמר ”מ ֲ!ח ִצ יתהּ בּ!בֹּ ֶקר“, ֶמ ֱח צה ִמשּׁ ֵ לם סֹ ֶלת ִמ ְנ חה תּ ִמיד. ֲח ִב ֵיתּי ֹכּ ֵהן גּדוֹל ִלישׁ תן ו ֲ!עִריכ תן ו ֲ!א ִפ יּ יתן ִבּ ְפ ִנים הוּא ֵמ ִביא (מנחות ח., נ:): ְודוֹחוֹת ֶאת ה!שּׁ !בּת. ְמ נא ה ֵ ני ִמ ֵילּי?. . . א!בֵּ!יּי א! מר: א! מר ְק רא ”סֹ ֶלת ִמ ְנח ה תּ ִ מיד“, ֲהֵרי ִהיא ְכּ ִמ ְנ! חת ְתּ ִמ ִידין (מנחות נ:): According to one opinion, if the Kohen Gadol placed סֹ ֶלת ִמ ְנ חה תּ ִמיד. ר ִ!בּי ִי ְשׁמ ֵ עאל ְבּנוֹ ֶשׁל ר ִ!בּי יוֹח נ ן ֶבּן ְבּ רוֹקה ֵאוֹמר: half of the issaron in one kli shareis (sacred service vessel) ”סֹ ֶלת ִמ ְנ חה תּ ִ מיד“, ֲהֵרי ִהיא ְל ך ְכּ ִמ ְנ! חת ְתּ ִמ ִידין, ! מה ִמ ְנ! חת ְתּ ִמ ִידין and the other half in another kli shareis, the flour does not ְשׁלֹ ֶשׁת ִלוּגּין ְל ִע שּׂרוֹן, ! אף זוֹ ְשׁלֹ ֶשׁת ִלוּגּין ְל ִע שּׂרוֹן (מנחות נא.): become consecrated as an offering. …He learns this from our pasuk, which says a minchah סֹ ֶלת ִמ ְנ חה תּ ִמיד. א! מר ְק רא ”סֹ ֶלת ִמ ְנ חה תּ ִ מיד“, ֲהֵרי ִהיא ְלך ְכּ ִמ ְנח!ת -half of it. It is saying to bring a minchah, referring to a com ְתּ ִמ ִידין (מנחות נב.): Our pasuk says that the daily chavitin125 minchah of the plete issaron of flour, since no minchah has less than an continual. This teaches that issaron, and only then take half of it This teaches that the ,(תּ ִ מיד) Kohen Gadol is tamid
123. See Bamidbar Rabbah 12:15, Ramban to pasuk below, 8:12. 124. See Schottenstein Edition, note 20. 125. This minchah is called “chavitin” because the loaves are fried in a machavas, flat pan. See next pasuk. 126. See Bamidbar 28:10. 127. A log is a liquid measure equal to the volume of six eggs (12-21 fluid ounces). 128. An issaron (literally: a tenth) is a tenth of an ephah or the volume of 43.2 eggs (86-153 fluid ounces). 129. See note 76.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 159 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 14
of fine flour as a continual minchah offering; half of it in the morning and half of it in the af- ternoon. 14 It should be made on a pan with oil, scalded shall you bring it, repeatedly baked
Kohen Gadol must first place the entire issaron into a kli his own whole issaron. He offers half and the other half is shareis to sanctify it, and then he divides it in half. destroyed (Menachos 50b).131 על מ ֲח בת בּ ֶשּׁ ֶמן We can also learn this another way. If our pasuk had said “a minchah… half in the morning,” we could have 14. — On a pan with oil. understood it to mean that the Kohen Gadol brings half How Much Oil? an issaron from his home in the morning and offers it, and The chavitin is a minchah (meal) offering consisting of half an issaron from his home in the evening and offers it. 132 twelve loaves made from an issaron of flour, and it is מ ֲ!ח ִצית הּ Instead the pasuk says, a minchah…half “of it” ( ) brought by the Kohen Gadol every day. על מ ֲחבת בּ ֶשּׁ ֶמן. ! ”על מ ֲ!ח! בת“ ְמל ֵ!מּד ֶשׁ ְטּעוּנ ה ְכּ ִלי, ”בּ ֶ!שּׁ ֶמן“, ְל ִהוֹסיף in the morning. This teaches that he must initially have a ל הּ ֶשׁ ֶמן. ְו ֵא ִיני ֵיוֹד!ע כּ !מּה? ֲהֵר ִיני דּן, ֶנ ֱא! מר כּאן ֶ”שׁ ֶמן“, ְו ֶנ ֱא! מר ְלה!לּ ן complete offering, and he takes half “of it” in the morning ְבּ ִמ ְנ! חת ְנס ִ כים (שמות כט, מ) ֶ”שׁ ֶמן“, ! מה ְלּה !לּן ְשׁלֹ ֶשׁת ִלוּגּין ְל ִע שּׂרוֹן, א!ף .(and half in the evening (Menachos 8a, 50b כּאן ְשׁלֹ ֶשׁת ִלוּגּין ְל ִע שּׂרוֹן. . . ”בּ ֶ!שּׁ ֶמן“, ְל ִהוֹסיף להּ ֶשׁ ֶמן, ְדּ ִאי ִל ְק !בּוֹע ֶשׁ ֶמן Never Just Half ְ לֹא צִ ריך, ֵכּ יון ִדּ ְכ ִתיב בּהּ ! ”על מ ֲ!ח! בת“ ְִכּ ִמ ְנ! חת מ ֲ!ח! בת דּ ְ מי א (מנחות נא.): The chavitin is a minchah (meal) offering consisting of twelve loaves made of an issaron130 of flour, and it is The basic definition of a minchah prepared in a macha- brought by the Kohen Gadol every day. It is divided into vas-pan means that it is fried in oil in a kli shareis (sacred two; half the loaves are baked and offered in the morning service vessel).133 Therefore, once the Torah tells us that and the other half in the evening. the Kohen Gadol’s chavitin minchah should be prepared in .a machavas-pan, we know that it is fried in oil מ ֲח ִצ יתהּ בּבֹּ ֶקר וּמ ֲח ִצ יתהּ בּע ֶרב. ִנ ְט מא ֶמ ֱחצ ה ֶשׁל ֵבּין ה עְ!רבּ ִ!ים אוֹ That being the case, when our pasuk adds the term with ֶשׁא! בד, יכוֹל י ִ ביא ֲח ִצי ִע שּׂרוֹן ִמ ֵבּיתוֹ עְ!ר ִבית ְוי ְ!קִריב? תּ ְ!למוּד לוֹמ!ר it must be telling us that there should be more ,(בּ ֶ!שּׁ ֶמן) oil ”מ ֲ!ח ִצ יתהּ בּ!בֹּ ֶקר וּמ ֲ!ח ִצ יתהּ בּ עֶ רב“, ֶמ ֱח צה ִמשּׁ ֵ לם הוּא ֵמ ִביא. הא ֵכּ ! יצד, ,oil in the chavitin than in a typical machavas minchah ֵמ ִביא ִע שּׂרוֹן שׁ ֵ לם ִמ ֵבּיתוֹ ְו ֵחוֹצהוּ, וּמ ְ!קִריב ֶמ ֱח צה ֶוּמ ֱח צה א ֵ בד. ִנ ְמ ְצאוּ which has one log of oil.134 ְשׁ ֵני ֲחצ ִ אין ְקֵר ִיבין ְוּשׁ ֵני ֲחצ ִ אין ְאוֹב ִדין. ֹכּ ֵהן גּדוֹל ֶשׁ ִה ְקִריב ֶמ ֱח צה שׁ ֲ!חִרית However, we still do not know how much more oil ֵוּמת, ִוּמינּוּ א ֵ!חר תּ ְ!ח תּיו, יכוֹל י ִ ביא ֲח ִצי ִע שּׂרוֹן ִמ ֵבּיתוֹ אוֹ ֲח ִצי ֶע ְשׂרוֹנוֹ should be added to this minchah. It was suggested that we ֶשׁל ִראשׁוֹן, תּ ְ!למוּד ! לוֹמר ”וּמ ֲ!ח ִצ יתהּ בּ עֶ רב“, ֶמ ֱח צה ִמשּׁ ֵ לם הוּא ֵמ ִביא learn this from another type of minchah where the word וּמ ְ!קִריב. ה א ֵכּ ! יצד, ֵמ ִביא ִע שּׂרוֹן שׁ ֵ לם ִמ ֵבּיתוֹ ְו ֵחוֹצהוּ, וּמ ְ!קִריב ֶמ ֱחצ ה oil” is used — the nesachim (libation) minchah.135 In that“ ֶוּמ ֱח צה א ֵ בד. ִנ ְמ ְצאוּ ְשׁ ֵני ֲחצ ִ אין ְאוֹב ִדין ְוּשׁ ֵני ֲחצ ִ אין ְקֵר ִיבין (מנחות נ:): If our pasuk had said only half of it in the morning, we minchah, three lugin of oil are used for the issaron of flour, would know that the other half of the issaron should be so three logs of oil should be used for the issaron of the offered in the afternoon. Why, then, does the pasuk have chavitin minchah as well (Menachos 51a). and half of it in the afternoon ֵתּע ֶשׂה ? to add By telling us half “of it,” it is teaching us that the half — It should be made. offered in the afternoon must be a half that came from Always Make It a full issaron that was consecrated. Therefore, if the half Our passage is discussing the minchas chavitin, the that was supposed to be offered in the afternoon became meal offering brought by the Kohen Gadol every day. ֵתּע ֶשׂה. ו ֲ!א ִפילּוּ ְבּשׁ !בּת, ֵ”תּע ֶ שׂה“, ו ֲ!א ִפילּוּ ְבּ ְטוּמא ה (מנחות נ:): tamei (ritually impure) or was lost, the Kohen Gadol brings another full issaron, divides it in half, and offers one half. The other half is destroyed. When the Torah wants to tell us to make something, it In our pasuk .(תּ ֲ!ע ֶשׂה) usually says directly, you shall make ֵתּע ֶ שׂה The pasuk could have still said simply, “half of it in the morning, half of it in the afternoon.” Instead, it adds a vav, it says passively, it should be made ( ). -in the This teaches that this minchah should be made no mat (”וּ“מ ֲ!ח ִצית הּ) saying half in the morning “and” half 136 afternoon. ter what. It is made even on Shabbos, even though bak- This teaches another law: If a Kohen Gadol offered half ing and frying are otherwise forbidden on Shabbos. It also of the issaron in the morning and then died, and they ap- must be offered even at times when the Kohanim are tamei 137 pointed another Kohen Gadol in his place that very day, (Menachos 50b). .You shall bring it, repeatedly baked — ְתּ ִב ֶיא נּה ֻתּ ִפ ֵיני we might think that the new Kohen Gadol should offer the unused half-issaron of the previous Kohen Gadol, which is still available, or that he should bring a new half-issaron of The Order his own. The extra vav teaches that in such a case, the new Our passage is discussing the minchas chavitin, the Kohen Gadol must bring a half-issaron that was taken from meal offering brought by the Kohen Gadol every day.
130. See note 76. 131. See Schottenstein Edition, note 24. 132. See note 76. 133. See above, 2:5. 134. A log is a liquid measure equal to the volume of six eggs (12-21 fluid ounces). 135. See Shemos 29:40. 136. This disputes the source in the discussion above, pasuk 13, “On Shabbos Too.” 137. See Schottenstein Edition, note 48.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 160 / ספר ויקרא פרשת צו ו / טו
ִמ ְנI חת ִפּ ִ ֔תּים ַתּ ְק& ריב W ר יח ִ־נ ֖ ֹיחח > ל ֽיהוה: טו ְוה ֹכּ ֵ֨הן המּj שׁיח ִמ ְנ! חת ִבּ ִצּוּעין ְתּקֵ רב ְל ִא ְתק!בּ ל א ְבר ֲ!עו א ֳק דם ְיי : טו ְוכ ֲ!ה נא ְד ִי ְתר !בּא ְת ִחוֹתוֹהי ִמ ְבּ ִנוֹהי תּ ְחcתּיו ִמבּ ניו י ֲ>ע` שׂה ֹאE תהּ ָח ֕ק־עוֹלם > ל ֖יהוה כּ&ליל ָתּ ְק. טר: י ְ!ע ֵבּד י! תהּ ְקי ם ע לם ֳק דם ְי י ְגּ ִמיר ִתּתּ !סּק:
רש“י ִמ ְנ חת ִפּ ִתּים. ְמל ֵמּד ֶשׁ ְטּ ָעוּנה ְפ ִת ָיתה, ְ[ולֹא ְפ ִת ָיתה מ ָמּשׁ ְבִּצ ִיעין ֵוּפ ִרוּרין, ְו ֵאינוֹ מ ְב ִדּיל, ְו ֵכן מ ְק ִטיר ָל ִא ִשּׁים] (תורת כהנים שם; מנחות עה:): (טו) ה ָמּ ִשׁ יח ְל ִפי ֶשׁ ֵא ָינה ִנ ְק ֶמֶצת; ֶא ָלּא ְכוֹפ ָלהּ ִל ְשׁנִים ְו ֵחוֹזר ְו ְכוֹפ ָלהּ ְלא ְר ָבּ ָעה ְשׁ ִתי ָו ֵע ֶרב תּ ְח ָתּיו ִמ ָבּ ָניו. ה ָמּ ִשׁיח ִמ ָבָּניו תּ ְח ָתּיו: ָכּ ִליל ָתּ ְק ָטר. ֵאין ִנ ְק ֶמֶצת ִל ְהיוֹת
According to one opinion, tufinei is an acronym for the ְתּ ִב ֶיא נּה. ִל ְפ ֵני ! המּוּס ִ פין, ְוּכ ֶשׁהוּא ֵאוֹמר ”תּ ְ!קִריב“, ! אף ְלא! !חר ה ְ!נּס ִ כים it should be baked to ,( ֵתּא ֶ פ ינה נ א ה) words tei’afenah naah (ירושלמי יומא ב, ב): it was be attractive. This teaches that the chavitin should first ,( ְתּ ִב ֶיאנּ ה) Since our pasuk says you shall bring it the chavitin be baked and then fried. If they are first fried in oil on a (תּ ְ!קִריב) not necessary to add you shall offer minchah. griddle, they will blacken and become less attractive. The first term, you shall bring it, indicates that it has a Another opinion holds that this word should be un- it ,( ֵתּא ֶ פינ ה נ א) degree of priority; the second term, you shall offer, means derstood as an acronym for tei’afenah na that you offer it regardless of when. This teaches us when should be baked partially cooked. This teaches that the to bring the minchas chavitin on days that mussaf (ad- chavitin must be partially prepared before they are baked. ditional) offerings are brought — Shabbos, festivals, and This is accomplished by first frying them in oil on a griddle. Rosh Chodesh. You shall bring it, teaches that the chavi- A third opinion maintains that both understandings must tin should be brought before the mussaf offerings, while be carried out. The minchah must be attractive, and also you shall offer tells us that it is brought after the morn- partially baked first. It should first be baked, then fried, and ing tamid (daily offering) and its nesachim (libations). then baked again. In this way we fulfill the requirement of Therefore, the morning chavitin must be brought after the naah, attractive, by baking it before it is fried, and we fulfill morning tamid but before the mussaf (Yerushalmi Yoma the requirement of na, partially cooked, by then frying it 2:2). partially. According to the opinion that understands this term The Right Time to be an acronym of tei’afenah naah, it should be baked Our passage is discussing the minchas chavitin, the when it is attractive, we learn that the daily chavitin may meal offering brought by the Kohen Gadol every day. be baked even on Shabbos. For if it were baked on Fri- day, it would become puffed up and stale by Shabbos. It ְתּ ִב ֶיאנּה ֻתּ ִפ ֵיני. ִבּ ְשׁע!ת ֲהב א ה ֻתּ ִפ ֵיני ְו ֵאין ְבּשׁ ֲ!חִרית ֻתּ ִפ ֵיני (ירושלמי would not be attractive. We learn from this that the Kohen שקלים ז, ג): Gadol’s chavitin minchah is kneaded, shaped, and baked ( ְתּ ִב ֶיאנּ ה) Our pasuk mentions bringing the minchah 138 This tells us that just as the in the Azarah (Courtyard) even on Shabbos (Menachos .( ֻתּ ִפ ֵיני) right next to baking it 139 minchah, like all offerings, is offered only during the day, 50b; Yerushalmi Shekalim 7:3). The Kohen — ְוה ֹכּ ֵהן המּ ִשׁ יח תּ ְח תּיו ִמבּ ניו י ֲע ֶשׂה ֹאתהּ .it must also be baked during the day; it may not be baked 15 before dawn (Yerushalmi Shekalim 7:3). from among his sons who is anointed in his place What the Word Means shall perform it. Our passage is discussing the minchas chavitin, the Anointing a Successor ְוה ֹכּ ֵהן המּ ִשׁיח תּ ְח תּיו ִמבּ ניו. ו ֲ!א ִפילּוּ ֹכּ ֵהן גּדוֹל ֶבּן ֹכּ ֵהן גּדוֹל טעוּן .meal offering brought by the Kohen Gadol every day ֻתּ ִפ ֵיני. ֲח ִב ֵיתּי ֹכּ ֵהן גּדוֹל ֵכּ ! יצד ִעוֹשׂין אוֹתן? ר ִ!בּי ִח יּיא ! בּר א !בּא א! מר ר ִ!בּי ְמ ִשׁ יחה. ְמנ לן? ִדּ ְכ ִתיב ְ”וה ֹ!כּ ֵהן ה!מּ ִ שׁ !יח תּ ְ!ח תּיו ִמבּ ניו“, ֵנ ימא ְק רא ְוה ֹ!כּ ֵהן ְ ְ ִמתּ ְ!ח תּיו ִמבּ ניו, ! מאי ”ה!מּ ִ שׁ ! יח“? קא מ ְ!שׁ! מע ל ן ְדּ ִמבּ ניו ְדּ ֹכ ֵהן גּדוֹל ִאי יוֹח נן: אוֹפהּ ְוא! !חר כּ ך ְמט ְ!גּ נהּ, ר ִ!בּי א ִ!סּי א! מר ר ִ!בּי ֲח ִנ ינא: ְמט ְ!גּ נהּ ְוא! !חר כּ ך הֵ וי מ ִ שׁ !יח הֵ וי ֹכּ ֵהן גּדוֹל, ְו ִאי לֹא, לֹא הֵ וי ֹכּ ֵהן גּדוֹל (הוריות יא:, כריתות אוֹפהּ. א! מר ר ִ!בּי ִח יּיא ! בּר א !בּא: ְכּ ו ֵותיהּ ִדּ ִידי ִמ ְסתּ ְ!בּ רא, ֻ”תּ ִפ ֵיני“ ֵתּא ֶ פינ ה ה:): נ אה. ר ִ!בּי א ִ!סּי א! מר: ְכּ ו ֵותיהּ ִדּ ִידי ִמ ְסתּ ְ!בּ רא, ֻ”תּ ִפ ֵיני“ ֵתּא ֶ פ ינה נא. ְכּת!נּ ֵ אי: ֻ”תּ ִפ ֵיני“ ֵתּא ֶ פ ינה נא; ר ִ!בּי ֵאוֹמר: ֵתּא ֶ פ ינה נ ֶ אה; ר ִ!בּי ֵיוֹסי ֵאוֹמר: ֵתּא ֶ פינ ה Our pasuk is speaking of a son who succeeds his father ר !בּה, ִאית ֵליהּ נא, ְו ִאית ֵליהּ נ ֶ אה (מנחות נ:, ירושלמי שקלים ז, ג): as Kohen Gadol. It could have referred to him as “the Ko- hen from among his sons who is in his place.” This would ֻתּ ִפ ֵיני. ֲח ִב ֵיתּי ֹכּ ֵהן גּדוֹל ִלישׁ תן ו ֲ!עִריכ תן ו ֲ!א ִפ יּ יתן ִבּ ְפ ִנים ְודוֹחוֹת ֶאת -be enough for us to know that it is talking about the incom ה!שּׁ !בּת. ְמנ א ה ֵ ני ִמ ֵילּי? א! מר ! רב הוּנא: ֻ”תּ ִפ ֵיני“, ֵתּא ֶ פינ ה נ אה ְו ִאי א ֵ פי ing Kohen Gadol. Instead the pasuk adds who is anointed להּ ֵמ ֶא ְתמוֹל ִאינּ ְ!שׁ פה ל הּ (מנחות נ:): .(ה!מּ ִ שׁ !יח) — The word used in our pasuk to describe the chavitin is unique, and is found nowhere else in This teaches that a son does not automatically inherit — ֻתּ ִפ ֵיני ,tufinei Tanach (Scripture). It is a combination of two words. his father’s position as the Kohen Gadol. Only after he is
138. The Gemara rejects this reason, and instead suggests other sources. See discussions above, pasuk 13, “On Shabbos Too” and “Always Make It.” 139. See Schottenstein Edition, note 40.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 161 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 15
minchah offering, broken into pieces, you shall offer it as a satisfying aroma to HASHEM. 15 The Kohen from among his sons who is anointed in his place shall perform it; it is an eternal decree for HASHEM; it shall be caused to go up in smoke in its entirety. anointed does he become the Kohen Gadol in place of his by his son. Therefore, the Kohen Anointed for Battle does father (Horayos 11b; Kereisos 5b).140 not bring the minchas chavitin (Yerushalmi Yoma 1:1; Even Not Anointed Yerushalmi Megillah 1:10; Yerushalmi Horayos 3:2). The Torah teaches that a Kohen becomes a Kohen Sons, Not Daughters ְוה ֹכּ ֵהן המּ ִשׁ יח תּ ְח תּיו ִמבּ ניו. ! מאי ְכּדוֹן, ְ”וה ֹ!כּ ֵהן ה!מּ ִ שׁ !יח תּ ְ!ח תּיו ִמבּ ניו“, Gadol through being anointed with the anointing oil and ֶאת ֶשׁ ְבּנוֹ ֵעוֹמד תּ ְ!ח תּיו, י ְ צ את זוֹ ֶשׁ ֵאין ְבּ נהּ ֵעוֹמד תּ ְ!ח ֶתּ יה (ירושלמי סוטה .through putting on the eight garments of the Kohen Gadol ג, ז): .an anointed Kohen , ֹכּ ֵהן מ !שׁוּח This Kohen Gadol is called a However, if the anointing oil is not available, someone be- Our pasuk talks about a Kohen whose son will take comes Kohen Gadol just by donning the eight garments. his place as a Kohen. The next pasuk teaches that any one of addi- minchah (flour offering) of a Kohen has to be totally , ְמֻר ֵבּה ְבּג ִ דים Such a Kohen Gadol is called a tional garments, since he wears eight garments instead of burned. the four garments of an ordinary Kohen. Only the son of a male Kohen becomes a Kohen like him. The son of a female Kohen becomes a Kohen only if ְוה ֹכּ ֵהן המּ ִשׁ ַיח. ”מ ִ שׁ ! יח” ה כא ִאינוּן א ְ מִרין ְל! רבּוֹת ְמ ֶרוּבּה ְבּג ִ דים. . . כּ ל .her husband is a Kohen ה!פּ ר שׁה ֲא מוּרה ְבּא ֲ!הרֹן, ְל ֵאי ֶזה דּ בר ֶנ ֱא! מר ֹ,,כּ ֵהן”, ְל! רבּוֹת ֶאת ה ְ!מּ ֶרוּבּה By putting these pesukim together, the Torah teaches ְבּג ִ דים (ירושלמי מגילה א, י): Our pasuk could have said simply, “and the one who is that only the minchah of a Kohen whose son succeeds anointed.” Instead it adds the word “Kohen.” This teaches him, a male Kohen, is entirely burned. The minchah of a that regarding the law discussed in our passage, the Kohen female Kohen, whose son does not necessarily succeed Gadol’s daily minchah (meal offering), a Kohen Gadol who her, is treated the same as the minchah of a non-Kohen: was not anointed is the same as a Kohen Gadol who was the kometz is separated and burned on the Mizbe’ach, and anointed. Both must bring the daily chavitin (Yerushalmi the rest is eaten by Kohanim (Yerushalmi Sotah 3:7). 141 Megillah 1:10). Who Brings It? ְוה ֹכּ ֵהן המּ ִשׁיח תּ ְח תּיו ִמבּ ניו י ֲע ֶשׂה ֹא תהּ. ֹכּ ֵהן גּדוֹל ֶשׁ ֵמּת ְולֹא ִמינּוּ His Son Takes His Place ֹכּ ֵהן א ֵ!חר תּ ְ!ח תּיו, ִמנִּ!ין ֶשׁ ְתּ ֵהא ִמ ְנ חתוֹ ְקֵריב ה ִמ ֶשּׁל ְיוֹר ִשׁין? תּ ְ!למוּד Our passage is discussing the minchas chavitin, the ! לוֹמר ְ”וה ֹ!כּ ֵהן ה!מּ ִ שׁ !יח תּ ְ!ח תּיו ִמבּ ניו י ֲ!ע ֶשׂה ֹא תהּ“. יכוֹל י ְ!קִר ֶיב נּה ֲחצ ִ אין, .meal offering brought by the Kohen Gadol every day תּ ְ!למוּד ! לוֹמר ֹ”א תהּ“, כּוּלּהּ ְולֹא ֶח ְצי הּ (מנחות נא:, ירושלמי שקלים ז, ג): Before the Jews would go out to war, the Meshuach ֹא תהּ. ְור ִ!בּי ִשׁ ְמעוֹן ! האי ֹ”א תהּ“ ! מאי ע ִ ביד ֵליהּ? ִמיבּ ֵ עי ֵליהּ ְל ֹכ ֵהן גּדוֹל Milchamah — the “Kohen Anointed for Battle” — would ֶשׁ ֵמּת ִוּמינּוּ א ֵ!חר תּ ְ!ח תּיו, ֶשׁלֹּא י ִ ביא ֲח ִצי ִע שּׂרוֹן ִמ ֵבּיתוֹ ְולֹא ֲח ִצי ִע שּׂרוֹן address them. He would give the guidelines for who should ֶשׁל ִראשׁוֹן. ְו ֵתיפּוּק ֵליהּ ִמן ”וּמ ֲ!ח ִצ יתהּ“ (לעיל פסוק יג)! וי“ו לֹא דִ רישׁ leave the army and return home, and he would encourage (מנחות נא:): ,those who were going out to fight. Like the Kohen Gadol the Meshuach Milchamah is inaugurated by being anointed The chavitin is a minchah (meal) offering consisting with the shemen hamishchah, the special anointing oil of twelve loaves made of an issaron142 of flour, and it is made by Moshe. This Kohen also shares some of the spe- brought by the Kohen Gadol every day. It is divided into cial laws of the Kohen Gadol. two; half the loaves are baked and offered in the morning and the other half in the evening. There is a disagreement תּ ְח תּיו ִמבּ ניו. יכוֹל ְי ֵהא ְמ !שׁוּח ִמ ְלח מה ֵמ ִביא ֲע ִשׂ ִירית ה ֵ א יפה, תּ ְ!למוּד about what to do if the Kohen Gadol died after he brought ! לוֹמר ”תּ ְ!ח תּיו ִמבּ ניו“, ֶאת ֶשׁ ְבּנוֹ ֵעוֹבד תּ ְ!ח תּיו ֵמ ִביא ֲע ִשׂ ִירית ה ֵ א יפה, -his morning chavitin, and he was not replaced by the after י צא ְמ !שׁוּח ִמ ְלח מה ֶשׁ ֵאין ְבּנוֹ ֵעוֹבד תּ ְ!ח תּיו (ירושלמי יומא א, א, ירושלמי noon. Who brings the afternoon chavitin? And who brings מגילה א, י, ירושלמי הוריות ג, ב): According to the simple meaning of the pasuk, “his,” in the daily chavitin until a new Kohen Gadol is appointed? ”According to one opinion, the term “from his sons ,(תּ ְ!ח תּיו ִמבּ ניו) the words, among “his” sons…in his place begins the last section of the pasuk. It is understood ( ִמבּ ניו) refers to the Kohen Gadol himself: Which Kohen Gadol offers the minchas chavitin? One who is from Aharon’s as follows, if the Kohen who is anointed [dies], in his place, descendants and who serves in Aharon’s stead. from his sons [meaning, one of his sons] shall perform it. However, “his” can also refer to a later Kohen Gadol. The Therefore, one of the Kohen Gadol’s heirs must bring the Torah is saying: Which anointed Kohen offers the minchas afternoon chavitin minchah and all further chavitin until a chavitin? One whose own son succeeds him. This applies new Kohen Gadol is appointed. to a Kohen Gadol, whose son, if he is worthy, succeeds Our pasuk also specifies that the heir should perform This teaches that the son has to bring it, a .( ֹאת הּ) ”him, but the Kohen Anointed for Battle, is not succeeded “it
140. See Schottenstein Edition, Kereisos note 13. 141. See Schottenstein Edition, 16b note 4. 142. See note 76.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 162 / ספר ויקרא פרשת צו ו / טז
טז ְו כ ִל־מ ְנ] חת ֹכּ[ הן כּ&ליל תּ ְ'הX יה ֥לֹא תWאW כל: פ טז ְו כל ִמ ְנח תא ְדכ ֲ!ה נא ְגּ ִמיר ְתּ ֵהי לא ִת ְת ֲא ֵכל:
רש“י ְשָׁי ֶר ָיה ֶנ ֱא ָכ ִלין ֶא ָלּא ָכּוּלּהּ ָכּ ִליל. ְו ֵכן (טז) ָכּל ִמ ְנ חת ֹכּ ֵהן. ֶשׁל ְנ ָד ָבה: ָכּ ִליל ִתּ ְה ֶיה. ָ”כּ ִליל“, ָכּוּלּה ָשָׁוה ל ָגּ ַבוֹהּ: complete minchah, meaning an entire issaron. He may not the “world” (the community). They are therefore paid for bring just the half of an issaron that his father, the Kohen with communal funds. ח ק Gadol, would have offered in the afternoon. Another way to derive this is to translate the phrase as, the eternal community. The community of Israel עוֹל ם Another opinion holds that if the Kohen Gadol dies and no one was appointed to replace him, the chavitin are is eternal because Hashem made an everlasting covenant brought from communal funds.143 with the Jewish people that their existence would be for- This opinion uses a different source to learn that the ever. This teaches that if the Kohen Gadol died and no chavitin are offered as a complete issaron in this case.144 replacement was appointed that day, the chavitin are to teach brought from communal funds, not from his heirs ( ֹאת הּ) ”This opinion therefore uses the word “it that if a Kohen Gadol dies after he offered half of the is- Another opinion understands this phrase literally to saron in the morning, and on that very same day another mean that this law is eternal. It teaches that Aharon’s ob- Kohen Gadol was appointed in his place, the successor ligation to offer the chavitin every day should be observed may not bring half an issaron of his own, nor may he bring by all future Kohanim Gedolim. We do not say that this the remaining half-issaron of the previous Kohen Gadol. law applies only to Aharon, and that his successors bring Rather, he must bring a whole issaron, divide it in two, and a chavitin offering only on the day they are inaugurated offer one of the halves on the Altar. as Kohen Gadol (Menachos 51b; Yerushalmi Shekalim 7:3). The first opinion derives this law from the extra “vav” in Twelve Loaves 145.(וּמ ֲ!ח ִצ יתהּ בּ עֶ רב) the phrase “and” half in the afternoon The second opinion does not expound extra vav letters The chavitin is a minchah (meal) offering that is brought (Menachos 51b; Yerushalmi Shekalim 7:3). by the Kohen Gadol every day. It is divided into two; half is brought in the morning and the other half in the evening. חק עוֹלם. ֲח ִב ֵיתּי ֹכּ ֵהן גּדוֹל, א ְ!ת יא חוּקּה, חוּקּ ה (להלן כד, ט) ִמ ֶלּ ֶחם .It is an eternal decree — חק עוֹלם ה!פּ ִ נים (מנחות עו.): For Eternity Our pasuk does not say how many loaves the Kohen חק עוֹלם. ר ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר: ”חק עוֹלם“, ִמ ֶשּׁל עוֹלם. . . ְור ִ!בּי ְי הוּדה ! האי Gadol must bring each day for his chavitin minchah. We ”חק עוֹלם“ ! מאי ע ִ ביד ֵליהּ? חוּקּה ְל עוֹלם ְתּ ֵהא (מנחות נא:): learn the amount through a gezeirah shavah.148 -Our pasuk calls the chavitin an eternal “decree.” The pa חק עוֹלם. ר ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר: ֵא ינהּ בּ אה ֶא לּא ִמ ֶשּׁל ִציבּוּר, ֶשׁ ֶנּ ֱא! מר ”ח ק suk about the lechem hapanim (Show-bread)149 calls that עוֹלם“ ִמי ֶשׁה ְ!בִּרית ְכּ רוּתה לוֹ (ירושלמי שקלים ז, ג): The plain meaning of the phrase, it is an eternal decree, law, too, an eternal “decree.” We therefore learn that just as is that the mitzvah must be observed forever. But the pa- the lechem hapanim consists of twelve loaves, so do the suk did not need to tell us this; all mitzvos are automati- chavitin (Menachos 76a). כּ ִליל תּ ְקטר .cally eternal The chavitin is a minchah (meal) offering consisting — It shall be caused to go up in smoke in of twelve loaves made of an issaron146 of flour, and it is its entirety. brought by the Kohen Gadol every day. It is divided into The Entire Amount two; half the loaves are baked and offered in the morning and the other half in the evening. There is a disagreement The chavitin is a minchah (flour) offering consisting of about what to do if the Kohen Gadol died after the morning twelve loaves that are brought by the Kohen Gadol every chavitin was brought and he was not replaced by the after- day. It is divided into two; half is brought in the morning noon. Who brings the afternoon chavitin? And who brings and the other half in the evening. כּ ִליל תּ ְק טר. ֵאין ִלי ֶאלּ א ֶע ְליוֹנ ה ְבּ“כ ִ ליל תּ ְ ק טר“, ְות ְ!חתּוֹנ ה ְבּ“לֹא the daily chavitin until a new Kohen Gadol is appointed?147 ֵתא ֵ כל“ (פסוק טז), ִמנִּ!ין ִל ֵיתּן ֶאת ה אמוּר ֶשׁל ֶזה בּ ֶ זה, ְו ֶאת ה אמוּר ֶשׁל One opinion is that the afternoon chavitin come from ֶזה בּ ֶ זה? תּ ְ!למוּד ! לוֹמר ”כּ ִ ליל“, ”כּ ִ ליל“, ִל ְג ֵז ירה שׁ וה. ֶנ ֱא! מר כּאן ”כּ ִ ליל“, communal funds, and he supports his opinion with our ְו ֶנ ֱאמ!ר ְלה!לּ ן (פסוק טז) ”כּ ִ ליל“, מ!ה ְלּה!לּ ן ְבּ“כּ ִ ליל תּ ְ ק טר“, א!ף כּאן each have (עוֹל ם) and olam (ח ק) phrase. The words chok ְבּ“כּ ִ ליל תּ ְ ק טר“, ! וּמה כּאן ִל ֵיתּן לֹא ת ֲ!ע ֶשׂה ! על ֲא ִכ ילתוֹ, ! אף ְלה !לּן ִל ֵיתּן several different meanings. This opinion understands that לֹא ת ֲ!ע ֶשׂה ! על ֲא ִכ ילתוֹ (מנחות נא:, עד.): chok, which we translated as decree, means a stipend, and כּ ִליל תּ ְק טר. ר ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר:. . . ”כּ ִ ליל תּ ְ ק טר”, ֶשׁ ְתּ ֵהא כּוּלּהּ ְבּה ְ!קט ר ה olam, which we translated as eternal, means world. This (מנחות נא:, ירושלמי שקלים ז, ג): teaches that in this case the chavitin are a “stipend” from
143. See next discussion. 144. See discussion below, “The Entire Amount.” 145. See discussion above, “Never Just Half.” 146. See note 76. 147. See previous discussion. 148. See note 29. 149. Below, 24:9.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 163 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 16
16 Every minchah offering of a Kohen is to be an entirety; it shall not be eaten.
There is a disagreement about what to do if the Kohen This is how the two opinions understand the words of our Gadol died after he brought the morning chavitin and pasuk. See Chart below: ְו כל ִמ ְנ חת ֹכּ ֵהן כּ ִליל ִתּ ְה ֶיה לֹא ֵתא ֵכל he was not replaced by the afternoon. According to one opinion, his heirs bring the afternoon chavitin. A second 16. — Every minchah opinion holds that the afternoon chavitin are brought from offering of a Kohen is to be an entirety; it shall not be communal funds.150 eaten. ֹאת הּ The first opinion learns from the word it ( ) that the FROM THE SEFER HACHINUCH מצוה קלז: ֶשׁלֹּ א ֶל ֱא ֹכל ִמ ְנ חת ֹכּ ֵהן issaron is burned in its entirety when there is no Kohen Gadol. He therefore does not need the phrase in its entirety for this law and uses it for another teaching. Mitzvah 137: The Prohibition to Eat the Minchah Our pasuk states that the chavitin of the Kohen Gadol Offering of a Kohen must be entirely burned on the Mizbe’ach. The next pasuk The Half-Shekel says that there is a negative commandment that prohibits the eating of a voluntary minchah offering of an ordinary During the time of the Beis HaMikdash, every adult Kohen. male was required to contribute a half-shekel each year. -Accord- These shekalim were used for the purchase of commu .(כּ ִ ליל) ”Both pesukim say the word “entirety ing to this opinion, a gezeirah shavah151 links these two nal offerings and related needs. There is a disagreement pesukim. We apply the law stated in regard to the Kohen whether Kohanim were obligated to contribute this half- Gadol’s chavitin — that it must be burned entirely on the shekel. ְוכל ִמ ְנחת ֹכּ ֵהן כּ ִליל ִתּ ְה ֶיה לֹא ֵתא ֵכל. ֵה ִעיד ֶבּן ְבּוּכִרי ְבּי ְ!ב ֶנה, כּ ל -Mizbe’ach — to the voluntary minchah of an ordinary Ko ֹכּ ֵהן ֶשׁ ֵשּׁוֹקל ֵאינוֹ ֵחוֹטא. א! מר לוֹ ר !בּן יוֹח נ ן ֶבּן ז! !כּאי: לֹא ִכּי, ֶאלּ א כּ ל hen. And we apply the prohibition of eating the voluntary ֹכּ ֵהן ֶשׁ ֵאינוֹ ֵשׁוֹקל ֵחוֹטא, ֶאלּ א ֶשׁה ֹ!כּ ֲה ִנים ְדּוֹר ִשׁין ִמ ְק רא ֶזה ְלע ְ!צ מן, minchah offering of an ordinary Kohen to the chavitin of a ְ”וכ ל ִמ ְנ! חת ֹכּ ֵהן כּ ִ ליל ִתּ ְה ֶיה לֹא ֵתא ֵ כל“, ִהוֹאיל ְו ֶעוֹמר ְוּשׁ ֵתּי ה ֶ!לּ ֶחם 152 ְ .(Kohen Gadol (Menachos 51b; 74a ְו ֶל ֶחם ה!פּ ִ נים ֶשׁ לּנוּ ֵהן ֵהיא!ך ֶנ ֱאכ ִ לין (שקלים א, ד, מנחות כא:, מו:, ערכין According to the second opinion, this phrase teaches ד.): -that when the Kohen Gadol dies and he was not yet re placed, the issaron of the chavitin minchah is not divided According to one opinion a Kohen is not obligated to into two halves as it is when the Kohen Gadol is alive. contribute a half-shekel, but if he does, he has not sinned.154 Rather, the entire issaron is burned in its entirety at one A second opinion argues that a Kohen is obligated to time (Menachos 51b; Yerushalmi Shekalim 7:3).153 contribute the half-shekel like any other adult male; if he
First opinion (R’ Yehudah) Second Opinion (R’ Shimon) If a Kohen Gadol dies after bringing the morning chavitin, the replacement Kohen .Nothing is learned from the vav וּ"מ ֲח ִצ יתהּ בּ עֶרב“ Gadol brings an issaron for the afternoon chavitin and offers half of it. If a Kohen Gadol dies, the minchas chavitin is (See discussion above, pasuk 13, brought by his heirs until a new Kohen Gadol ְוה ֹכּ ֵהן ה מּ ִשׁ יח תּ ְח תּיו ִמ בּ ניו “Two Offerings.”) is appointed. If a Kohen Gadol dies after bringing the morn- When there is no Kohen Gadol, ing chavitin, the replacement Kohen Gadol ֹא תהּ the entire issaron is burned at once. brings an issaron for the afternoon chavitin and offers half of it. If a Kohen Gadol dies, the minchas chavitin All Kohanin Gedolim bring chavitin every day. is brought from communal funds until a new חק עוֹלם Kohen Gadol is appointed.
Gezeirah shavah between chavitin When there is no Kohen Gadol, the entire כּ ִליל תּ ְק טר and voluntary minchah. issaron is burned.
150. See discussion above, “Who Brings It?” 151. See note 29. 152. See Schottenstein Edition, 51b note 29. 153. See Schottenstein Edition, Menachos note 10. 154. I.e., it is not considered like he brought chullin (something not sanctified) into the Azarah (Courtyard), as the Gemara explains there.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 164 / ספר ויקרא פרשת צו ו / יז־יח
יז ַו ְידK בּר ֖יהוה ֶאל־מPֹ שׁה ֵלּ ֽאמֹר: יח דּ בּר ֶאל־א ֲ>הרֹן֙ ְו ֶאל־בּ, ניו יז וּמ ִ!לּיל ְי י ִעם מֹ ֶשׁה ְל ֵמ ימר: יח מ ֵ!לּל ִעם א ֲ!הרֹן ְו ִעם ְבּ ִנוֹהי ְל ֵמ! ימר דּא אוֹר ְ!ית א ֵל ֔אמֹר ֥זֹאת G תּוֹרת ה>חE טּאת ִבּ ְמ ֡קוֹם ֲא ֶשׁר֩ ִתּשּׁ ֵ ֨חט ה ֹ.ע֜לה ְדּח !טּ אתא ְבּא ְ!ת רא ִדּי ִת ְת ְנ ֵכס ֲעל ת א does not contribute the half-shekel, he has sinned. He Anything ְו כל ִמ ְנ חת ֹכּ ֵהן כּ ִליל ִתּ ְה ֶיה לֹא ֵתא ֵכל. ר ִ!בּי ֱא ִל ֶיע ֶזר ֵאוֹמר: כּל ֶשׁהוּא explains that the Kohanim erroneously use our pasuk to ְבּ“כּ ִ ליל ִתּ ְה ֶיה“, ִל ֵיתּן לֹא ת ֲ!ע ֶשׂה ! על ֲא ִכ ילתוֹ (מכות יח:, מנחות עד:): justify their not contributing the half-shekel: This pasuk .( ִתּ ְה ֶיה) says that any minchah (meal offering) of a Kohen must Our pasuk did not need to say it will be be entirely burned on the Mizbe’ach (Altar). The omer of- The Torah wrote it to include an olah offering and the fering, the shtei halechem on Shavuos, and the weekly sacrificial parts of other offerings, all of which — like the lechem hapanim are all forms of menachos. They were minchah (meal offering) of a Kohen — are burned on the all brought from communal funds and were eaten by Ko- Mizbe’ach (Altar). Therefore, if someone eats them, he has hanim.155 Now, if the Kohanim contributed a half-shekel violated a negative prohibition (Makkos 18b; Menachos for these offerings, they would have to be completely 74b). burned!156 (Shekalim 1:4, Menachos 21b, 46b; Arachin A Sinner’s Minchah ְו כל ִמ ְנ חת ֹכּ ֵהן כּ ִליל ִתּ ְה ֶיה לֹא ֵתא ֵכל. ל ֲ!א ִכ ילה ִהקּ ְ!שׁ ִתּ יה ְולֹא ְלד ב ר .(4a א ֵ!חר. ! מאי קא א! מר? א! מר א!בֵּ!יּי: ה ִ כי קא א! מר, ”כּ ל ִמ ְנ! חת ֹכּ ֵהן. . . לֹא A Male Kohen ֵתא ֵ כל“, חוֹבתוֹ, ”כּ ִ ליל ִתּ ְה ֶיה“, ִנ ְד בתוֹ. . . ֶא לּא א! מר ר בא: ”כּל ִמ ְנ! חת ֹכּ ֵהן ְו כל ִמ ְנ חת ֹכּ ֵהן כּ ִליל ִתּ ְה ֶיה לֹא ֵתא ֵכל. ! מאי ט ְ!ע מא, ְדּא! מר ְק רא ְ”וכ ל כּ ִ ליל ִתּ ְה ֶיה“ ִנ ְד בתוֹ, ”לֹא ֵת!א ֵ כל“ חוֹבתוֹ (מנחות עד.): ִמ ְנ! חת ֹכּ ֵהן כּ ִ ליל ִתּ ְה ֶיה לֹא ֵתא ֵ כל“, ֹכּ ֵהן ְולֹא ֹכּ ֶה ֶנת (סוטה כג:, חולין קלא:, ְו כל ִמ ְנ חת ֹכּ ֵהן כּ ִליל ִתּ ְה ֶיה לֹא ֵתא ֵכל. ר ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר: ֲהֵרי ֲע ִשׂ ִירית ירושלמי סוטה ג, ז): ה ֵ א יפה ֶשׁל ֹכּ ֵהן, כּ ֲ!ע ִשׂ ִירית ה ֵ א יפה ֶשׁל ִי ְשׂר ֵ אל. . . ִאי ! מה זוֹ ֶנ ֱא ֶכ ֶלת ! אף זוֹ ,Since our passage is discussing the minchah of a Kohen ֶנ ֱא ֶכ ֶלת. תּ ְ!למוּד ! לוֹמר ְ”ו כל ִמ ְנ! חת ֹכּ ֵהן כּ ִ ליל ִתּ ְה ֶיה לֹא ֵתא ֵ כל“ (ירושלמי and any minchah ,ְו כל ִמ ְנ חתוֹ the Torah could have written סוטה ג, ו): of his” is to be an entirety; it shall not be eaten. Instead, it“ and any minchah of a Kohen. This According to some opinions, when a Kohen brings a ,ְו כל ִמ ְנ! חת ֹכּ ֵהן specified teaches that the rule that the minchah of a Kohen has to be minchah (meal offering) as a chatas,159 the minchah re- completely burned applies only to a Kohen, a male Kohen, quires kemitzah,160 with the kometz being burned and the not to a Koheness, a female Kohen (Sotah 23b; Chullin rest of the minchah either discarded by scattering it over 131b; Yerushalmi Sotah 3:7). the “site of ashes” near the Mizbe’ach,161 or burned on the Mizbe’ach, but separately from the kometz. These opinions Any Minchah are based on our pasuk. כּ ִ ליל ִתּ ְה ֶיה ְו כל ִמ ְנ חת ֹכּ ֵהן כּ ִליל ִתּ ְה ֶיה לֹא ֵתא ֵכל. וּמה ֲא ִני ְמקֵ!יּים ְ”ו כל ִמ ְנ! חת ֹכּ ֵהן ,( ) Once our pasuk said it is to be an entirety כּ ִ ליל ִתּ ְה ֶיה לֹא ֵתא ֵ כל“, ִמ ְנ! חת ִנ ְד בתוֹ, ֲא בל חוֹבתוֹ ְתּ ֵהא ֶנ ֱא ֶכ ֶלת? תּ ְ!למוּד which means it shall be entirely burned, the words it shall ! לוֹמר ְ”וה ְ י תה ל ֹ!כּ ֵהן כּ ִ!מּ ְנ חה“, מ ִ!קּישׁ חוֹבתוֹ ְל ִנ ְד בתוֹ, ! מה ִנּ ְד בתוֹ ֵאינ הּ seem extra. After all, if it must be (לֹא ֵתא ֵ כל) not be eaten ֶנ ֱא ֶכ ֶלת ! אף חוֹבתוֹ ֵא ינהּ ֶנ ֱא ֶכ ֶלת (מנחות עג:): burned, it obviously may not be eaten! Our pasuk might be understood to be talking only about One approach is that these two phrases should be un- a Kohen’s voluntary minchah, telling us that it is this type derstood as applying to different types of minchah offer- of minchah that is completely burned. But if a poor Kohen ings: The beginning of this passage, And every minchah had sinned and was obligated to bring a minchah as an of a Kohen, combined with the end of this passage, shall oleh veyoreid (variable sin offering),157 perhaps it is treated not be eaten, refers to a sinner’s minchah brought by a like a non-Kohen’s minchah, of which a portion is burned Kohen. The words, it is to be an entirety, refers to a Kohen’s and the rest eaten. voluntary minchah; it is entirely burned like the chavitin The pasuk about a sinner’s minchah therefore says,158 It minchah162 discussed in the previous pesukim. shall be for the Kohen like the minchah. This compares the Read this way, the pasuk is saying that while a Kohen’s Kohen’s sin minchah to his voluntary minchah. Neither of sin minchah is like the minchas chavitin in that neither one them may be eaten (Menachos 73b). is eaten, but in other ways they are different: The entire
155. The omer offering is the barley minchah brought on the second day of Pesach to permit the general consumption of new grain. The shtei halechem (two loaves), which were of wheat flour, accompanied the communal shelamim offerings brought on the Shavuos festival, and were brought to permit the use of new grain in the Beis HaMikdash. The lechem hapanim (Show-bread) were the twelve loaves ar- ranged every Shabbos on the Shulchan (Table). Each Shabbos, the Kohanim would eat the lechem hapanim bread of the previous Shab- bos. 156. This is not true, because our pasuk is talking about a minchah that only a Kohen brings, not a communal offering in which the Kohen has a share. 157. See above, 5:1-13 and here, pasuk 13, “Only This.” 158. Above, 5:13. 159. See discussion above, “Any Minchah.” 160. For a minchah, the Kohen takes a “kometz” of the flour by forming a scoop with the middle three fingers of his right hand, by bending them over his palm. He then scoops up flour, filling the space under his fingers. This kometz is then burned on the Mizbe’ach. 161. See Schottenstein Edition, Menachos note 12, for different opinions about where this is. 162. This minchah is brought daily by the Kohen Gadol, and by every other Kohen on his first day serving in the Beis HaMikdash.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 165 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 17-18
Sin-offering 17 H ASHEM spoke to Moshe, saying: 18 Speak to Aharon and his sons, saying: This is the law of the chatas; in the place where the olah offering is slaughtered minchas chavitin is burned on the Mizbe’ach, but not the the tribes) during the inauguration of the Mishkan, it is still sinner’s minchah. Other than the kometz, the rest of it is valid. discarded. According to this opinion a chatas slaughtered for the The pasuk can also be read more straightforwardly to sake of another type of chatas is valid, because both the come to the same conclusion. The phrase, Every minchah proper intent and the erroneous intent are for a chatas. of a Kohen shall be in its entirety, refers to his voluntary Now, the chatas offerings brought by the Nesiim at the in- minchah, which is completely burned like his chavitin auguration of the Mishkan did not come to atone for any minchah. And the phrase, it shall not be eaten, refers to sin, but as gifts to Hashem. In that sense, these chatas his obligatory minchah. It is like the minchas chavitin only offerings were similar to olah (burnt) offerings. Even so, in regard to eating, but it is not burned entirely on the since they were actually chatas offerings, having them in Mizbe’ach (Menachos 74a).163 mind would not disqualify another chatas (Zevachim 9b; Another opinion holds that the minchah requires ke- Menachos 3b; Yerushalmi Pesachim 5:2).166 mitzah; and the kometz and the rest of the minchah are What to Launder burned separately on the Mizbe’ach. 167 According to this opinion, the sin minchah of a Kohen The pasuk below teaches that if blood of a chatas (sin is like a voluntary minchah of a Yisrael. Both require offering) splatters on a garment it must be laundered in kemitzah, but our pasuk teaches that it is different in the Azarah (Courtyard). There are three types of chatas one way. After kemitzah, the rest of a Yisrael’s voluntary offerings: (1) the outer chatas (whose blood is applied to minchah is eaten by the Kohanim. Our pasuk says that the Outer Mizbe’ach [Altar], (2) the inner chatas (whose any minchah of a Kohen may not be eaten. Therefore, blood is sprinkled and applied inside the Heichal [Sanctu- after kemitzah both parts of the minchah — the kometz and ary]), and (3) a bird chatas. The meat of the outer chatas the remainder — are burned on the Mizbe’ach separately and the bird chatas are eaten by the Kohanim, while the (Yerushalmi Sotah 3:6).164 meat of the inner chatas is not eaten, but is burned outside Yerushalayim. זֹאת תּוֹרת הח טּאת. ֶאח ד ה ֶ!נּ ֱא ֶכ ֶלת ְו ֶאח ד ה ְ!פּ ִנ ִימית, ְטעוּנוֹת ִכּבּוּס, .This is the law of the chatas — זֹאת תּוֹרת הח טּאת .18 ֶשׁ ֶנּ ֱא! מר ”תּוֹר!ת ה!ח !טּאת“, תּוֹר ה א!ח!ת ְלכ ל ה!ח !טּאוֹת. . . ְו ִאי תּוֹר ה א! !חת ְלכ ל ח !טּאוֹת, ֲא ִפילּוּ ח! !טּאת העוֹף נ ִ!מּי, א!לּ מּה תּ ְ!נ יא: יכוֹל ְתּ ֵהא FROM THE SEFER HACHINUCH דּם ח! !טּאת העוֹף טעוּן ִכּיבּוּס? תּ ְ!למוּד ! לוֹמר: ”זֹאת“! א! מר ֵרישׁ ל ִ קישׁ מצוה קלח: ִמ ְצ ות מ ֲ ע ֵשׂה ה ח טּאת ִמשּׁוּם ! בּר ק!פּ רא: א! מר ְק רא ִ”תּשּׁ ֵ חט“, ְבּ ִנ ְשׁ חטוֹת ה !כּתוּב ְמד ֵ!בּר. ְו ֵאימ א Mitzvah 138: The Obligation Regarding the Process of ְבּ ֶנ ֱא כלוֹת ה !כּתוּב ְמד ֵ!בּר, ְכּ ִד ְכ ִתיב (פסוק יט) ְ”בּ מקוֹם ק דֹשׁ תּ ֵ א כל“, ֲאב ל the Chatas Offering ְפּ ִנ ִימיּוֹת לֹא! ר ִ!בּי ר ֲ!חמ נא ! ”תּוֹרת“. ִאי ה ִ כי ח! !טּאת העוֹף נ ִ!מּי? ִמ ֵיעט We are commanded that the Kohanim shall perform ר ֲ!חמ נא ”זֹאת“.. . . ! רב ֵיוֹסף א! מר: א! מר ְקר א (פסוק יט) ”יֹ ְאכ ֶל נּה“, ְלזוֹ the procedure of the chatas offering as described in our ְולֹא ְלא ֶ!חֶרת ח! !טּאת העוֹף, ְבּ ֶנ ֱא כלוֹת ִמ ֵיעט ה !כּתוּב. ְו ֶא לּא ”זֹאת“ ל מּ ה .parashah ִלי? ִאי ! לאו ”זֹאת“, ֲהֵוי ֲא ִמ ינא ”יֹ ְאכ ֶל נּה“ ְאוֹר ֵחיהּ ִדּ ְק רא, קא מ ְ!שׁמ!ע לן. ר!בּ ה א! מר: א! מר ְקר א (פסוק כ) ֲ”א ֶשׁר ִי ֶזּה“, ְבּה !זּאוֹת ה!כּ תוּב ְמד ֵ!בּר. Nachshon’s Chatas ְוה ת ְ!נ יא: ! אף ! על ִפּי ֶשׁ ֵאין ה!כּ תוּב ְמד ֵ!בּר ֶאלּ א ְבּ ֶנ ֱא כלוֹת! ְל ִע ְני!ן ְמִריק ה -Most animal offerings remain valid even if they are of ְוּשׁ ִט יפה, ֲא בל ְִל ִע ְנ! ין ִכּיבּוּס ֲ”א ֶשׁר ִי ֶזּה“ ְכּ ִתיב. . . ִאי ה ִ כי, ח! !טּאת העוֹף נ ִ!מּי! ,(fered for the sake of a different offering (shelo lishmah ִמ ֵיעט ר ֲ!חמ נא ”זֹאת“. ִאי ה ִ כי ִחיצוֹנ ה נ ִ!מּי לֹא? ִריבּ ה ר ֲ!חמ נא ! ”תּוֹרת“ although the owner must bring another offering to fulfill (זבחים צב.־צב:): ,(his obligation. One exception is the chatas (sin offering which ,(תּוֹר!ת) which becomes completely invalidated when brought for Our pasuk begins with the term the law of the sake of a different offering. tells us that the law being discussed applies to other types of chatas offerings, not only the one discussed in זֹאת תּוֹרת הח טּאת. א! מר ! רב ִמ ְשּׁ ֵמיהּ ְדּ מבוֹג: ח !טּאת ֶשׁ ְשּׁח טהּ ְלשׁוּם our pasuk.168 On the other hand, it says the word this ח !טּאת נ ְ!חשׁוֹן ְכּ ֵשׁ ירה, ְדּא! מר ְק רא: ”זֹאת ! תּוֹרת ה!ח !טּאת“, תּוֹרה א!ח!ת which implies that only “this” type of chatas is ,(זֹאת) ְל כל ה!ח !טּאוֹת (זבחים ט:, מנחות ג:, ירושלמי פסחים ה, ב): the law of, is generally used when meant. Therefore, one kind of chatas is included in the ,(תּוֹר!ת) The term toras the Torah is teaching a law that applies to more cases requirement to launder a bloody garment in the Court- than where it appears.165 In our pasuk, it teaches that if yard, while another chatas is excluded from the require- an ordinary chatas was slaughtered for the sake of the ment. unique chatas offerings brought by the Nesiim (princes of According to one opinion, our pasuk is speaking about
163. See Schottenstein Edition, note 21. 164. See Schottenstein Edition, 18b notes 11-12. 165. See discussion above, pasuk 7, “One Law for All.” 166. See Schottenstein Edition, Zevachim note 11. 167. Pasuk 20. 168. See previous discussion.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 166 / ספר ויקרא פרשת צו ו / יט
ִתּשּׁ חט ה>ח טּאת֙ ִל ְפV ני ֔יהוה ֥קֹ ֶדשׁ ק.ד7 שׁים ' הוא: יט ה ֹכּה[ן ִתּ ְת ְנ ֵכס ח !טּ אתא ֳק דם ְי י קֹ ֶדשׁ ְקוּד ִשׁין ִהיא: יט כּ ֲ!הנ א ִדּ ְמכ ֵ!פּר ִבּ ְד! מהּ ֵי ְכ ִלנּ!הּ ה ְ>מחK טּא ֹא תהּ ֽיֹ ְאכל נּה ְבּ ָמ ֤קוֹם ָקדֹשׁ֙ תּWא ֵ֔כל בּ ֲ>חG צר ֥ ֹא ֶהל W מוֹעד: בּ ֲ!א! תר ק ִ!דּישׁ ִתּ ְת ֲא ֵכל ְבּד! רת מ ְ!שׁ! כּן ִז ְמ נא:
רש“י (יט) ה ְמ ח ֵטּא ֹא ָתהּ. ָה ֵעוֹבד ֲע ֶבוֹדוֹת ָיה ֶשׁ ִהיא נ ֲע ֵשׂית ח ָטּאת על ָידוֹ: ה ְמ ח ֵטּא ֹא ָתהּ יֹ ְאכ ֶל ָנּה. ָה ָראוּי ָל ֲע ָבוֹדה, ָיָצא ָט ֵמא ִבּ ְשׁ עת ְז ִר יקת ָדּ ִמים ֶשׁ ֵאינוֹ ֵחוֹלק בּ ָבּ ָשׂר. ְו ִאי ֶא ְפ ָשׁר לוֹמר ֶשׁ ֵאוֹסר ְשׁ ָאר ֹכּ ֲהִנים בּ ֲא ִכ ָיל ָתהּ חוּץ ִמן ה ֵזּוֹרק ָדּ ָמהּ, ֶשׁ ֲה ֵרי ֶנ ֱא מר ְלמ ָטּה ָ”כּל ָז ָכר בּ ֹכּ ֲהִנים יֹ אכל ֹא ָתהּ“ (להלן פסוק כב; זבחים צח.-צט.): an outer chatas, whose meat is eaten. We see this from the Our pasuk tells us that the chatas (sin offering) is sup- next pasuk, which says, It shall be eaten in a holy place. posed to be slaughtered where the olah (burnt offering) is -includes the inner chatas, and slaughtered, i.e., in the north part of the Azarah (Court ,(תּוֹר!ת) The term, the law of excludes a bird chatas. We know to ex- yard).173 Why, then, do we have a separate pasuk174 telling (זֹאת) the word this clude a bird chatas because our pasuk says further, it shall us that the chatas brought by a king should be slaughtered ?Bird offerings are not slaughtered where an olah is slaughtered .( ִתּשּׁ ֵ חט) be slaughtered with a knife; they are killed through melikah.169 Generally, when the Torah is discussing offerings and it There is another basis to exclude a bird chatas from this repeats a specific detail of the avodah (service), it means It” that this detail is essential, and if it is left out, the offering“ .(יֹ ְאכ ֶלנּ ה) ”law. The next pasuk says, he shall eat “it limits this law, telling us that one of the types of chatas that is invalid. Here, too, the Torah repeats where the offering is eaten is excluded from it. Since an the inner chatas is must be slaughtered because if it is slaughtered elsewhere not eaten, the only eaten chatas that we can be excluding it is invalid (Zevachim 48b; Menachos 55b). is a bird chatas.170 Torah Sensitivity Another opinion notes that the pasuk below171 says, if ִבּ ְמקוֹם ֲא ֶשׁר ִתּשּׁ ֵחט ה ֹע לה ִתּשּׁ ֵחט הח טּאת ִל ְפ ֵני ה‘. ֶשׁלֹּא ְלפְ!ר ֵסם ֶאת its blood is sprinkled upon a garment. Since it uses the ה!ח!טּ ִ אים (ירושלמי יבמות ח, ג; ירושלמי סוטה ח, ט, ירושלמי קידושין ד, א): term sprinkled and it is an inner chatas whose blood is sprinkled, he holds that our pasuk speaks about washing Our pasuk could have said simply to slaughter the chatas .(then (sin offering) in the north side of the Azarah (Courtyard (תּוֹר!ת) out the blood of an inner chatas. The law of expands the law to apply also to an outer chatas, while Instead it says this in a roundabout way, telling us to slaugh- ,limits it and excludes a bird chatas ter the chatas where the olah (burnt offering) is slaughtered (זֹאת) the word this (Zevachim 92a-92b). which we had been told elsewhere175 is in the north. The Torah said it this way because it is telling us not only The Study of the Chatas where the chatas is slaughtered, it is also explaining why .the chatas is slaughtered there זֹאת תּוֹרת הח טּאת. ! מאי ִדּ ְכ ִתיב ”זֹאת ! תּוֹרת ה!ח !טּאת“?. . . כּל ה ֵעוֹסק A chatas is brought for certain sinful acts. An olah is ְבּ ! תוֹרת ח !טּאת ְכּ ִאילּוּ ִה ְקִריב ח !טּאת (מנחות קי.): brought either as a voluntary offering or for a sinful ,( ֻחקּ ה) Our pasuk could have used the word chukah This thought. The Torah commanded that the chatas should be .(תּוֹר!ת) ”statute. Instead it used word law or “torah teaches that whoever involves himself in the study of the slaughtered where the olah is slaughtered, so that when Torah of a chatas (sin offering) is considered as if he of- someone has to bring a chatas he will not be embarrassed fered a chatas (Menachos 110a).172 by everyone knowing that he had erroneously committed a sinful act. Since a person brings his chatas to the same In the place place as an olah, people will think that his offering may — ִבּ ְמקוֹם ֲא ֶשׁר ִתּשּׁ ֵחט ה ֹעלה ִתּשּׁ ֵחט הח טּאת where the olah offering is slaughtered shall the chatas be an olah (Yerushalmi Yevamos 8:3; Yerushalmi Sotah 8:9; offering be slaughtered. Yerushalmi Kiddushin 4:1).
The Kohen who throws — ה ֹכּ ֵהן ה ְמח ֵטּא ֹא תהּ יֹ ְאכ ֶלנּה .The King’s Chatas 19 .its blood] shall eat it] ִבּ ְמקוֹם ֲא ֶשׁר ִתּשּׁ ֵחט ה ֹע לה ִתּשּׁ ֵחט הח טּאת ִל ְפ ֵני ה'. ו ֲ!הלֹא ְכּ בר ֶנ ֱאמ!ר ִ”בּ ְמקוֹם ֲא ֶשׁר ִתּשּׁ ֵ חט ה ֹ על ה ִתּשּׁ ֵ חט ה!ח !טּאת“! ה א ל מּה י צ א ְשׂ ִעיר Above the Line ה!נּ ִ שׂיא לוֹמ!ר ֶשׁ ְשּׁ ִח יטתוֹ בּ !צּפוֹן? ִל ְק ! בּוֹע לוֹ מקוֹם, ֶשׁ ִאם לֹא ְשׁח ט הּ ,(A red line (chut hasikra) circled the Mizbe’ach (Altar בּ !צּפוֹן, פּסוּל (זבחים מח:, מנחות נה:):
169. The Kohen cuts through the back of the bird’s neck with his right thumbnail. See above, 1:15. 170. Even though the actual limita- tion is based on “it” in the next pasuk, the Torah still had to write “this” at the beginning of our pasuk — telling us that there is a limitation .he shall eat “it,” was simply stylistic and did not mean to limit the scope of the law , ֽיֹ ְאכ ֶלנּ ה because we would otherwise have said that 171. Pasuk 20. The blood of an inner chatas is sprinkled in the Heichal (Sanctuary) toward the Paroches before being applied to the horns of the Inner Mizbe’ach. The blood of the outer animal chatas is not “sprinkled,” but rather “placed” on the Mizbe’ach. 172. See Schottenstein Edition, note 22. 173. See above, 1:11. 174. Above, 4:24. 175. See above, 1:11.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 167 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 19
shall the chatas offering be slaughtered, before HASHEM — it is most holy. 19 The Kohen who throws [its blood] shall eat it; it shall be eaten in a holy place: in the Courtyard of the Ohel Moed.
ה ֹכּ ֵהן ה ְמח ֵטּא ֹא תהּ יֹ ְאכ ֶל נּה. ֲהֵרי הוּא ֵאוֹמר ”ה ֹ!כּ ֵהן ה ְ!מח ֵ!טּא ֹאת הּ separating the top half from the bottom half. The blood יֹ ְאכ ֶל נּה“, בֹּא ח ֵ!טּא ֶו ֱאכוֹל (זבחים קב:): of some offerings was supposed to be applied to the top half, while the blood of others was applied to the lower Our pasuk seems to be saying that only the Kohen half. who performs the service of the chatas (sin offering) eats -its meat. But this is not so, since all the Kohanim serv ה ֹכּ ֵהן ה ְמח ֵטּא ֹא תהּ. ה ְ!יינוּ ט ְ!ע מא ְדּר ִ!בּי ֱא ִל ֶיע ֶזר, ְדּא! מר ְק רא ”ה ֹ!כּ ֵהן -ing in the Beis HaMikdash that day share in all the offer ה ְ!מח ֵ!טּא ֹא תהּ“, אוֹתהּ דּ מהּ ְלמ ְ!ע לה ְו ֵאין דּמוֹ ֶשׁל א ֵ!חר ְלמ ְ!על ה (זבחים .ings י:): When the pasuk says “he” shall eat it, it means that only ה ֹכּ ֵהן ה ְמח ֵטּא ֹא תהּ יֹ ְאכ ֶל נּה. ֹא תהּ ֶשׁ ִנּ! יתּן דּ מהּ ְלמ ְ!ע לה, ְולֹא אוֹת הּ (someone who is fit to do the avodah (sacrificial service ֶשׁ ִנּ ! יתּן דּ מהּ ְלמ!טּ ה (זבחים נב:): in our pasuk limits the type of blood of the offering receives a share of the meat, even if he did ( ֹאת הּ) The word it not actually do the avodah. A Kohen who is a tevul yom or application mentioned here to the chatas (sin offering). mechussar kapparah may not do the avodah. Therefore, a The blood of a chatas is applied on the horns at the top of Kohen who was a tevul yom or mechussar kapparah when the Mizbe’ach,176 which are above the red line surrou nding an offering was brought does not receive a share of the the Mizbe’ach. meat when night falls or he brings his offerings, although We learn from this that the asham (guilt offering) and he is now permitted to eat from offerings at that time all other offerings are different from the chatas. Their (Zevachim 99a).179 blood is applied below the line, on the lower half of the If a tevul yom tries to take a share in a chatas offer- Mizbe’ach. ing, a tahor Kohen can tell him, “Come throw the blood There is another possible law we can learn from the lim- of the chatas, and eat its meat,” but since a tevul yom is ”It is only when the Kohen throws “it :( ֹאת הּ) iting word it forbidden to perform the service, he gets no share of it — that is, he sprinkles it properly, above the red line — that (Zevachim 102b). the Kohanim are allowed to eat their portion of the chatas. .It shall be eaten in a holy place — ְבּ מקוֹם קדֹשׁ ֵתּא ֵכל If its blood was applied below the line, the offering may not be eaten (Zevachim 10b, 52b). The Need to Launder No Share There are two types of animal chatas (sin) offerings: A tevul yom (literally: one who immersed that day) is a (1) the outer chatas (whose blood is applied to the Outer tamei (ritually impure) person who immersed in a mikveh. Mizbe’ach [Altar]), and (2) the inner chatas (whose blood He may not eat terumah (the portion of produce given to is sprinkled and applied inside the Heichal [Sanctuary]). the Kohen) or meat or meal of offerings until after sunset. The meat of the outer chatas is eaten by the Kohanim, A mechussar kapparah (literally: one who lacks atone- while the meat of the inner chatas is not eaten, but burned ment) is a person who became tamei as a result of specific outside Yerushalayim. ְבּ מקוֹם קדֹשׁ ֵתּא ֵכל. ! דּם ח !טּאת ֶשׁ ִנּ! תּז ! על ה ֶ!בּ ֶגד, ֲהֵרי ֶזה טעוּן ִכּיבּוּס, tumos related to his or her body (a zav, zavah,177 woman ! אף ע!ל ִפּי ֶשׁ ֵאין ה!כּ תוּב ְמד ֵ!בּר ֶאלּ א ְבּ ֶנ ֱא כלוֹת, ֶשׁ ֶנּ ֱא! מר ְ”בּ מקוֹם ק דֹשׁ who has given birth, or metzora178), who is required to ֵתּא ֵ כל“, ֶא חד ה ֶ!נּ ֱא כלוֹת ְו ֶא חד ה ְ!פּ ִנ ִימיוֹת ְטעוּנוֹת ִכּיבּוּס (זבחים צב.): -bring an offering the day after he or she completes the pu rification process and immersion in a mikveh. During the Since our pasuk says its meat shall be eaten, it is obvi- period between the nightfall after immersion and the bring- ously speaking about an outer chatas, because the meat ing of the offering, the person may eat terumah, but not of an inner chatas is not eaten. According to one opinion, offerings. when the next pasuk says that if its blood splatters on a garment the garment must be washed, it is talking about ה ֹכּ ֵהן ה ְמח ֵטּא ֹא תהּ יֹ ְאכ ֶל נּה. ְטבוּל יוֹם ְוּמ ! חוּסּר ִכּ ִיפּוּרים ֵא ינן ְחוֹל ִקים -this type of chatas. However, we learn from an earlier pa בּ!קּ ד ִ שׁים ֶל ֱאכוֹל ל ֶ עֶרב. . . ְמנ א ה ֵ ני ִמ ֵילּי? א! מר ֵרישׁ ל ִ קישׁ: ְדּא! מר ְק רא, suk180 that if the blood of an inner chatas, whose meat is ”ה ֹ!כּ ֵהן ה ְ!מח ֵ!טּא ֹא תהּ יֹ ְאכ ֶל נּה“, ֹכּ ֵהן ה ְ!מח ֵ!טּא יֹ ! אכל, ֶשׁ ֵאינוֹ ְמח ֵ!טּא ֵאינוֹ not eaten, splatters on a garment, that garment, too, must ֵאוֹכל. . . ֶא לּא ! מאי ”יֹ ְאכ ֶל נּה“? י ְ!ח ְל ֶק נּה, ראוּי ְל ִחיטּוּי ֵחוֹלק, ֶשׁ ֵאינוֹ ראוּי .(be washed (Zevachim 92a ְל ִחיטּוּי ֵאינוֹ ֵחוֹלק (זבחים צט.):
176. See above, 4:25,30,34; Zevachim 53a. 177. A zav is a man who experienced an emission similar (but not identical) to a seminal discharge. A zavah is a woman who experienced uterine bleeding not at her normal time. 178. A metzora is a person afflicted with one of various skin discolorations that make him tamei. 179. See Schottenstein Edition, note 9. 180. See above, pasuk 19, “What to Launder.”
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 168 / ספר ויקרא פרשת צו ו / כ
כ ֛ ֹכּל ֲא ֶשׁ ִר־יגּ]ע ִבּ ְב ָשׂ רהּ ִי ְקדּEשׁ ו ֲ>א ֶ֨שׁר ִיזּvה ִמדּמהּ֙ כ ֹכּל ִדּי ִי ְק! רב ְבּ ִב ְס! רהּ ִי ְתק! !דּשׁ ְו ִדי י ִ!דּי ִמ ְדּמ!הּ על־ה ֶ ֔בּ ֶגד ֲא ֶשׁר֙ ִיזּ`ה ע ֶ֔ליה ְתּכבּ ס ְבּ ָמ ֥קוֹם ָק ֽדֹשׁ: ע!ל ְלבוּשׁ ִדּי י ִ!דּי ֲעל!הּ ְתּח!וּ!ר בּ ֲ!א! תר ק ִ!דּישׁ:
רש“י (כ) ֹכּל ֲא ֶשׁר ִי גּע ִבּ ְב ָשׂ ָרהּ. ָכּל ְדּ בר ֶאוֹכל ֲא ֶשׁר ִי גּע ְוִי ְב לע ִמ ֶמּ ָנּה: ִי ְק ָדּשׁ. ִמ ָדּ ָמהּ על ה ֶבֶּגד, אוֹתוֹ ְמקוֹם ָדּם ה ֶבֶּגד ֲא ֶשׁר ִי ֶזּה ָע ֶל ָיה ְתּכ ֵבּס ְבּ ְתוֹך ָה ֲע ָז ָרה ִל ְהיוֹת ָכּ ָמוֹה, ִאם ְפּ ָסוּלה ִתּ ָפּ ֵסל, ְו ִאם ִהיא ְכּ ֵשׁ ָרה ֵתּ ָא ֵכל כּ ֶחוֹמר ֶשׁ ָבּהּ (תורת (תורת כהנים פרק ו, ז; זבחים צג:): ֲא ֶשׁר ִי ֶזּה. ְי ֵהא ִנ ֶזּה, ְכּמוֹ ְ”ולֹא ִי ֶטּה ָל ָא ֶרץ כהנים פרשתא ד, ו; זבחים צז:): ו ֲא ֶשׁר ִי ֶזּה ִמ ָדּ ָמהּ על ה ֶבּ ֶגד. ְו ִאם ָהוּזּה ִמ ְנּ ָלם“ (איוב טו, כט) ְי ֵהא ָנטוּי:
-Whatever touches its something that comes into contact with the “meat,” an ed — ֹכּל ֲא ֶשׁר ִי גּע ִבּ ְבשׂ רהּ ִי ְקדּשׁ .20 ible part of the chatas. If it comes into contact with inedible meat will become holy. parts, such as the sinews, bones, horns, or hooves of the Just Like It chatas, the meat is not affected (Zevachim 97b). ו ֲא ֶשׁר ִי ֶזּה ִמדּמהּ ֹכּל ֲא ֶשׁר ִיגּע ִבּ ְבשׂ רהּ ִי ְק דּשׁ. ִל ְהיוֹת כּ מוֹה, ֶשׁ ִאם ְפּסוּל ה ִתּפּ ֵ סל, ְו ִאם .And if some of its blood will sprinkle — ְכּ ֵשׁ רה ֵתּא ֵ כל ְכּ חמוּר ֶשׁבּ הּ (פסחים מה., נזיר לז:, חולין צט., זבחים צז:): When our pasuk says that whatever touches the chatas Not Yet Sprinkled (sin offering) will become holy, it means that it will have If blood of a chatas (sin offering) splatters on a garment, the status of the chatas. If the chatas is invalid for some the garment must be laundered in the Azarah (Courtyard). ֲא ֶשׁר ִי ֶזּה ִמדּ מהּ. ְולֹא ֶשׁ ְכּ בר הוּזּ ה (זבחים לח:, צג., מעילה ה.): reason, whatever offerings it touches becomes invalid. If the chatas is valid, whatever offering touches it must be to teach about ( ִי ֶזּה) ”Our pasuk uses the word “sprinkle eaten with the limitations of eating a chatas (Pesachim 45a; chatas blood that splattered on a garment. This tells us Nazir 37b; Chullin 99a; Zevachim 97b).181 that the law of laundering applies only to blood that is fit to Absorption be sprinkled on the Mizbe’ach (Altar). The letter beis at the beginning of the word bivsarah It also says it in the future tense, “if it will sprinkle.” This makes its literal translation “in” its meat. teaches that if blood that has not yet been sprinkled on the ( ִבּ ְבשׂ ר הּ) Mizbe’ach splatters on a garment, the garment must be ֹכּל ֲא ֶשׁר ִיגּע ִבּ ְבשׂ רהּ ִי ְק דּשׁ. יכוֹל ֲא ִפילּוּ ֶשׁלֹּא ב! לע, תּ ְ!למוּד לוֹמ!ר laundered. But when the blood had already been sprinkled ִ”בּ ְבשׂ רהּ“, ! עד ֶשִׁיּ ְב! לע ִבּ ְבשׂ ר הּ (פסחים מה., נזיר לז:, זבחים צז.): We might have thought that since the pasuk mentions on the Mizbe’ach and some of it splashed back and splat- “touching,” if meat merely touched the meat of a chatas tered onto a garment, the garment need not be laundered (sin offering), that meat is subject to all the stringencies of in the Courtyard (Zevachim 38b, 93a; Me’ilah 5a). eating the chatas, even though it did not absorb anything How Valid? from the chatas meat. If blood of a chatas (sin offering) splatters on a garment, The pasuk therefore teaches that the touching must be the garment must be laundered in the Azarah (Court- “in” the meat, meaning that the only time the non-chatas yard). ִמדּ מהּ. ִמ! דּם ְכּ ֵשׁ ירה ְולֹא ִמ! דּם ְפּ סוּלה. ר ִ!בּי ֲע ִק יבא ֵאוֹמר: ה ְ י תה ל הּ meat becomes restricted is when the meat is hot so that ְשׁ! עת ! ה ֶכּוֹשׁר ְו ִנ ְפ ְס לה, דּ מהּ טעוּן ִכּיבּוּס, לֹא ה ְ י תה ל הּ ְשׁ! עת ! ה ֶכּוֹשׁר ;it absorbs flavor or juice from the chatas (Pesachim 45a ְו ִנ ְפ ְס לה, ֵאין דּ מהּ טעוּן ִכּיבּוּס. ְור ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר: ֶא חד ֶזה ְו ֶא חד ֶזה ֵאין Nazir 37b; Zevachim 97a).182 דּ מהּ טעוּן ִכּיבּוּס. ! מאי ט ְ!ע מא ְדּר ִ!בּי ִשׁ ְמעוֹן? ְכּ ִתיב ”אוֹתהּ“ (להלן פסוק Nothing More כב) ְוּכ ִתיב ִ”מדּ מהּ“, ! חד ְל ֵה יכא ְדּה ְ י תה לוֹ ְשׁ! עת ! ה ֶכּוֹשׁר. ְור ִ!בּי ֲע ִק יבא, ֹכּל ֲא ֶשׁר ִי גּע ִבּ ְבשׂ רהּ ִי ְק דּשׁ. יכוֹל נ! גע ְבּ ִמ ְק צת ֲח ִת יכה ְי ֵהא כוּלּוֹ פסוּל, ֹ”א תהּ“ ְפּ רט ִל ְתרוּמ ה (זבחים צג.): תּ ְ!למוּד ! לוֹמר ִ”י! גּע“, ! ה ֵנּוֹג!ע פּסוּל (זבחים צז:): Our pasuk teaches that whatever the chatas (sin offer- Our pasuk could have said simply, “if some of the blood ing) touches becomes like it. If an invalid chatas touches a will sprinkle.” Instead it says, if some of “its” blood will big piece of meat, only the part that was touched and ab- sprinkle. The term “its” teaches that this rule applies only sorbed from the chatas becomes invalid, but not the entire to “its” blood, but not to the blood of another chatas. There piece (Zevachim 97b). are two opinions regarding what this excludes. The first opinion holds that this excludes only a chatas Only Meat that had never been valid. But if the chatas was valid at -a time that its blood was fit for sprinkling, and the offer ִבּ ְבשׂ רהּ. ְולֹא ְבּ ִג ִידין ְולֹא בּ ֲ!ע צמוֹת ְולֹא ְבּקְ!רנִ!ים ְולֹא ִבּ ְטל פ ִ!ים (זבחים ing then became invalid, a garment spattered by its blood צז:): Our pasuk teaches that whatever the chatas (sin of- requires laundering. fering) touches becomes like it. This rule applies only to The second opinion notes that our pasuk says, if some of
181. See Schottenstein Edition, Pesachim note 8 and Zevachim note 5. 182. See Schottenstein Edition, Pesachim note 6.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 169 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 20
Koshering 20 Whatever touches its meat will become holy; and if some of its blood will sprin- kle upon a garment, whatever it will sprinkle upon you shall wash in a holy place.
“its” blood, and a pasuk below says,183 Every male among garments in the law of laundering, not only woolen and the Kohanim may eat “it.” Each reference to “it” excludes linen garments. The beginning of the pasuk, which speci- a type of blood from the obligation of being washed out fies a “garment,” excludes a hide even after it was stripped inside the Courtyard. One “it” excludes a chatas whose from the animal. This is because unlike a garment, that blood was never eligible to be sprinkled, and the second can become tamei without any designation by the owner, “it” excludes a chatas whose blood had once been eligible hide can become tamei only if its owner decides to use it to be sprinkled, but which was not valid when the blood as is, for a mat (Zevachim 93b). splattered on the garment. In either of these cases, the gar- Part of the Garment ment does not have to be laundered. The first opinion argues that this second term “it” is If blood of a chatas (sin offering) splatters on a garment, not at all referring to blood. The pasuk where it appears the garment must be laundered in the Azarah (Court- discusses the requirement to purge and rinse vessels in yard). ֲא ֶשׁר ִי ֶזּה ע ֶליה ְתּכ ֵבּס. ֵאינוֹ טעוּן ִכּיבּוּס ֶאלּ א ְמקוֹם ה !דּם. . . ְמנ א ה ֵ ני ,which the meat of an offering was cooked. Therefore ִמ ֵילּי? ְדּ תנוּ ר!בּ נן: יכוֹל ִנ! תּז ! על ִמ ְק! צת ֶבּ ֶגד ְי ֵהא כל ה ֶ!בּ ֶגד טעוּן ִכּיבּוּס, the term “it” teaches that only vessels in which offerings תּ ְ!למוּד ! לוֹמר ֲ”א ֶשׁר ִי ֶזּה“, לֹא א מְ!ר ִתּי ְלך ֶא לּא ְמקוֹם דּם ִבּ ְלב ד (זבחים were cooked require purging and rinsing; vessels in which צד.): terumah was cooked do not require purging and rinsing (Zevachim 93a). If our pasuk had said, “whatever garment it will sprinkle upon you shall wash,” we would have said that the entire על ה ֶבּ ֶגד ֲא ֶשׁר ִי ֶזּה ע ֶל יה ְתּכ ֵבּס ְבּ מקוֹם קדֹשׁ — Upon a garment, garment has to be laundered even though the blood splat- whatever it will sprinkle upon you shall wash in a tered only on part of it. Instead the pasuk says, whatever This teaches that only the .(ע ֶ ל יה) ”holy place. it will sprinkle “upon blood-stained part of the garment requires laundering. Fit for Tumah The rest of the garment need not be laundered (Zevachim If blood of a chatas (sin offering) splatters on a garment, 94a). the garment must be laundered in the Azarah (Court- yard). Rip It Our pasuk says that the garment upon which chatas ֲא ֶשׁר ִי ֶזּה ע ֶליה ְתּכ ֵבּס. ֶ”בּ ֶגד”, ֵאין ִלי ֶאלּ א ֶב ֶגד, ִמנִּ!ין ְל! רבּוֹת עוֹר ”,blood splattered must be laundered in “a Holy Place ִמ ֶשּׁ ְהוּפ! שׁט? תּ ְ!למוּד ! לוֹמר ֲ”א ֶשׁר ִי ֶזּה ע ֶ ל יה ְתּכ ֵ!בּס”. יכוֹל ֶשׁ ֲא ִני ְמר ֶ!בּה עוֹר .(meaning the Azarah (Courtyard ! עד ֶשׁלֹּא ְהוּפ! שׁט, תּ ְ!למוּד ! לוֹמר ֶ”בּ ֶגד”, ! מה ֶבּ ֶגד ה ראוּי ְלק ֵ!בּל ְטוּמ אה, א!ף An object that has become tamei (ritually impure) may כּל ה ראוּי ְלק ֵ!בּל ְטוּמ אה, ִדּ ְבֵרי ר ִ!בּי ְי הוּדה. ר ִ!בּי ֶא ְלע ז ר ֵאוֹמר: ֶ”בּ ֶגד”, ֵאין .not be brought into the Courtyard ִלי ֶאלּ א ֶב ֶגד, ִמנִּ!ין ְל! רבּוֹת שׂק ְו כל ִמ ֵיני ְבג ִ דים? תּ ְ!למוּד ! לוֹמר ֲ”א ֶשׁר. . . ֶבּ ֶגד. ִנ ְט מא חוּץ ל ְ!קּל ִ עים ְקוֹרעוֹ ִנ ְכ נס ְוּמכ ְ!בּסוֹ ְבּ מקוֹם קדוֹשׁ. . . מ ְ!ת ִקיף ע ֶ ל יה ְתּכ ֵ!בּס”. יכוֹל ֶשׁ ֲא ִני ְמר ֶ!בּה עוֹר ִמ ֶשּׁ ְהוּפ! שׁט, תּ ְ!למוּד ! לוֹמר ֶ”בּ ֶגד”, להּ ר ִ ב ינא, ְקוֹרעוֹ, ֶ”בּ ֶגד“ א! מר ר ֲ!חמ נא ְו! לאו ֶבּ ֶגד הוּא? ִדּ ְמשֵׁ!יּיר ֵבּיהּ ְכּ ֵדי ! מה ֶבּ ֶגד דּ בר ה ְ!מק ֵ!בּל ְטוּמ אה ! אף כּל דּ בר ה ְ!מק ֵ!בּל ְטוּמא ה (זבחים צג:): מ ֲ!ע ֶפוֹרת (זבחים צד:): This part of the pasuk seems extra. It has just said if some of its blood will sprinkle on a garment, why does it If blood of a chatas got onto a garment, and it was then repeat, whatever it will sprinkle upon? If not for the repeti- taken from the Courtyard before being washed and be- tion, we would have thought that the Torah requires laun- came tamei while outside, there is a problem: the chatas dering only if the chatas blood spatters on a cloth garment. blood must be washed out in the Courtyard, but the gar- According to one opinion, the pasuk adds “whatever” ment cannot be brought in because it is tamei. The solution it will sprinkle upon, to include a hide that was removed is to tear the garment so it is no longer fit for use as a from the animal in this obligation. Now, had the Torah writ- garment. This causes it to lose its tumah, so it can now be ten only “whatever” it will sprinkle upon, I would assume brought back into the Azarah for laundering. it means any animal hide. The pasuk therefore says, a However, our pasuk requires that “the garment” be laun- garment, to teach that only something similar to a cloth dered, which implies that it must still be a garment of some garment — meaning something that can become tamei sort when it is washed. Therefore, most of the length or (ritually impure) — must be washed in the Courtyard. If width of the garment should be ripped, so it can no longer the blood splattered on a hide that is still attached to the be used the way it had been. This will remove its tumah. living animal (which cannot become tamei), it is not in- As long as the amount needed to make a kerchief remains cluded in the requirement. intact, however, it is still considered a “garment,” and that According to a second opinion, the term “whatever” it garment can now be laundered in the Courtyard (Zevachim will sprinkle upon,” includes sackcloth and all types of 94b).184
183. Pasuk 22. 184. See Schottenstein Edition, note 9.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 170 / ספר ויקרא פרשת צו ו / כא־כג
כא ְוּכ ִלי־ח ֶ#רשׂ ֲאשׁPר ְתּ ֻב שּׁ ֖ל־בּוֹ ִישּׁב\ר ְו ִא ִם־בּ ְכwלי כא וּמן דּ ֲ!ח! סף ִדּי ִת ְתבּ! !שּׁל ֵבּהּ ִיתּ ב ר ְו ִאם ְבּמ נ א ִדּ ְנח שׁא ִתּ ְתבּ! !שּׁל ְו ִי ְת ְמֵרק ְו ִי ְשׁתּ ֵ!טּף ְנ ֨ ֹח ֶשׁת֙ ֻבּ֔שּׁ לה וּמֹ] רק ְו ֻשׁG טּף בּמּ ִ.ים: כב כּל־זכBר בּ ֽ ֹכּ ֲה7 נים ְבּמ !יּא: כב כּ ל ְדּ כוּרא ְבּכ ֲ!הנ!יּ א ֵיכוּל י ת!הּ יֹאכIל ֹאתEהּ ֥קֹ ֶדשׁ ק.דשׁ7ים ' הוא: כג ְו כל־ח֡טּאת קֹ ֶדשׁ ְקוּד ִשׁין ִהיא: כג ְוכ ל ח !טּאת א
רש“י (כא) ִי ָשּׁ ֵבר. ְל ִפי ֶשׁה ְבּ ִל ָיעה ֶשׁ ִנּ ְבל עת בּוֹ נ ֲע ֶשׂה ָנוֹתר, ְוהוּא ה ִדּין ְל ָכל ה ֳקּ ָד ִשׁים ָהא ָלמ ְד ָתּ ֶשׁ“ה ְמח ֵטּא ָאוֹתהּ“ ָה ָאמוּר ְלמ ְע ָלה (פסוק יט) לֹא ְל ִהוֹציא ְשׁ ָאר (עבודה זרה עו.): וּמֹ רק. ְלשׁוֹן תּ ְמ ֵרוּקי ה ָנּ ִשׁים (אסתר ב, יב) אשקורי‘‘ר ְבּלע“ז: ה ֹכּ ֲהִנים ֶא ָלּא ְל ִהוֹציא ֶאת ֶשׁ ֵאינוֹ ָראוּי ְל ִחטּוּי: (כג) ְו ָכל ח ָטּאת וגו‘. ֶשׁ ִאם וּמֹ רק ְו ֻשׁ טּף. ִל ְפלוֹט ֶאת ְבּ ִל ָיעתוֹ, ֲא ָבל ְכּ ִלי ֶח ֶרס ִל ֶמּ ְד ָך ה ָכּתוּב ָכּאן ֶשׁ ֵאינוֹ ִה ְכִניס ִמדּם ח ָטּאת ה ִח ָיצוֹנה ִל ְפִנים ְפּ ָסוּלה. ְ[ו ָכל. ְל רבּוֹת ְשׁ ָאר ֳק ָד ִשׁים:] ֵיוֹצא ִמ ֵידי ָד ְפיוֹ ְל ָעוֹלם (פסחים ל:): (כב) ָכּל ָז ָכר בּ ֹכּ ֲה ִנים יֹ אכל ֹא ָתהּ. (תורת כהנים פרק ח, א; זבחים פב.):
And an earthenware chatas blood splattered must be laundered in a “holy — ְוּכ ִלי ֶח ֶרשׂ ֲא ֶשׁר ְתּ ֻב שּׁל בּוֹ ִישּׁ ֵבר .21 place,” meaning the Azarah (Courtyard). The two proce- vessel that it is cooked in it shall be broken. dures mentioned in our pasuk must also be done in the Its Pouring Azarah. Since our pasuk begins with the letter vav, meaning ֲא ֶשׁר ְתּ ֻב שּׁל בּוֹ. ֵאין ִלי ֶאלּ א ֶשׁ ִבּ ֵישּׁל בּוֹ, ֵע ירה ְלתוֹכוֹ ֵרוֹת!ח ִמנִּ!ין? and,” it teaches that the earthenware utensil should also“ תּ ְ!למוּד ! לוֹמר ֲ”א ֶשׁר ְתּ ֻב! שּׁל בּוֹ ִישּׁ ֵ בר“ (זבחים צה:): be broken in the Azarah. Since it continues with a second The Torah could have written, And if in an earthenware vav, introducing the law of the copper utensil, we learn that vessel [the chatas (sin offering)] will be cooked, it shall be this utensil too must be purified with water in the Azarah -which is more straight ,(ְו ִאם ִבּ ְכ ִלי ֶחֶרשׂ ְתּ ֻב! שּׁל ִישּׁ ֵ בר) broken (Zevachim 94b). forward and matches the next phrase of the pasuk, which discusses a copper vessel. Instead, the Torah says, And an How to Wash a Vessel וּמֹ רק ְו ֻשׁ טּף בּמּ ִים. ְמִר יקה ְוּשׁ ִט יפה ְבּ ֵצוֹנן ִדּ ְבֵרי ר ִ!בּי, ו ֲ!חכ ִ מים ְאוֹמִרים: earthenware vessel that [the chatas] is cooked in it shall be ְמִר יקה ְבּח ִ!מּין, ְוּשׁ ִט יפה ְבּ ֵצוֹנן. ! מאי ט ְ!ע מא ְדּר!בּ נן, ִמ ִידי דּ ֲ!הו ה א ִ!גּ ֵיעוּלי .( ְוּכ ִלי ֶחֶרשׂ ֲא ֶשׁר ְתּ ֻב! שּׁל בּוֹ ִישּׁ ֵ בר) broken ְ ְעוֹב ֵדי כוֹכ ִ בים. ְור ִ!בּי א! מר ל ך, ה ְ!גע לה לֹא ק ֲ א ִמ ינא, ִכּי ק ֲ א ִמ ינא ִל ְמִריק ה (בּוֹ) The way the pasuk is worded — with the term in it ְוּשׁ ִט יפה ְדּב! תר ה ְ!גע לה. ְור!בּ נן ִאם ֵכּן ִל ְכתּוֹב ְק רא אוֹ מֹ! רק מֹ! רק, אוֹ ֻשׁטּ!ף teaches — ( ִישּׁ ֵ בר) right next to the term it shall be broken ֻשׁ! טּף. ! מאי ”וּמֹ! רק ְו ֻשׁ! טּף“? ְשׁ! מע ִמינּ הּ ְמִר יקה ְבּח ִ!מּין ְוּשׁ ִטיפ ה ְבּ ֵצוֹנן. that even if the offering was not actually cooked in the ְור ִ!בּי, ִאי ְכּ ִתיב וּמֹ! רק מֹ! רק, ֲהו ה ֲא ִמינ א ְתֵּרי ִז ְימ ֵני מֹ! רק אוֹ ְתֵּרי ִז ְימ ֵני ְ ְ earthenware vessel, but the offering’s hot broth was poured ֻשׁ! טּף, ְלכ!ך ְכּ ִתיב ”וּמֹ! רק ְו ֻשׁ! טּף“, ! לוֹמר ל ך ְמִר יקה ִכּ ְמִר ! יקת ! הכּוֹס, ְשׁ ִטיפ ה into the vessel so it absorbed the flavor of the offering, the ִכּ ְשׁ ִט ! יפת ! הכּוֹס (זבחים צז.): .(vessel must still be broken (Zevachim 95b -Our pasuk mentions two steps in purifying a copper ves ְו ִאם ִבּ ְכ ִלי ְנ ֹח ֶשׁת ֻבּשּׁ לה וּמֹ רק ְו ֻשׁ טּף בּמּ ִים — But if it was sel that absorbed flavor from an offering: “purging” and cooked in a copper vessel, it should be purged “rinsing.” There is a disagreement about what these words and rinsed in water. mean. According to one opinion, both purging and rinsing are A Holy Place for All done with cold water. Our pasuk and the previous one teach three laws: (1) If Another opinion maintains that hot water is needed to the blood of a chatas (sin offering) splatters on a garment, remove the flavor of the offering that became absorbed the garment must be laundered in the Beis HaMikdash in the vessel; since there is a time limit for how long the Courtyard; (2) if the offering is cooked in an earthenware offering may be eaten, once that time passes the absorbed utensil, the utensil must be broken; (3) if it is cooked in a flavor becomes prohibited nossar (leftovers) and it will pro- 185 copper utensil, the utensil must be purified with water. hibit any meat that is cooked in that pot afterward.186 That prohibited flavor must now be removed from the pots by ְו ִאם ִבּ ְכ ִלי ְנ ֹח ֶשׁת ֻבּשּׁ לה וּמֹ רק ְו ֻשׁ טּף בּמּ ִים. ה ִ!כּיבּוּס ְבּ מקוֹם קדוֹשׁ כו‘. boiling water in them. Therefore “purging” in our pasuk is ְמ נא ה ֵ ני ִמ ֵילּי? ְדּ תנוּ ר!בּ נן: ְ”תּכ ֵ!בּס ְבּ מקוֹם ק דֹשׁ“. ְמִר יקה ְוּשׁ ִט יפה ִבּ ְכ ִלי .done with hot water, and “rinsing” is done with cold water ְנ ֹח ֶשׁת ִמנִּ!ין? תּ ְ!למוּד ! לוֹמר ְ”ו ִאם ִבּ ְכ ִלי ְנ ֹח ֶשׁת ֻבּשּׁ לה וּמֹ! רק ְו ֻשׁ! טּף בּ!מּ ִ ים“. Although the first opinion agrees that the pot must be ְשׁ ִב! ירת ְכּ ִלי ֶחֶרס ִמנִּ!יין? תּ ְ!למוּד ! לוֹמר ְ”וּכ ִלי ֶחֶרשׂ ֲא ֶשׁר ְתּ ֻב! שּׁל בּוֹ ִישּׁ ֵ בר“ cleansed of its absorbed flavor using boiling water, he (זבחים צד:): The previous pasuk said that the garment upon which holds that our pasuk teaches what should be done after
185. The last law also applies to types of offerings other than a chatas. See discussion below, pasuk 22, “Purging Vessels.” Whether the law about an earthenware vessel applies to offerings other than a chatas is subject to dispute. See Schottenstein Edition, Zevachim 93b note 49. 186. We learn this from the food utensils brought back in the booty of the war against Midian (Bamidbar 31:23): Whatever came in fire [i.e., whatever absorbed nonkosher foods through fire, that is cooking, or roasting] you shall pass through fire [i.e., the absorbed flavors shall be removed through fire, in the same manner as the utensil was used — either through boiling (in the case of pots, etc.) or through fire-purging (in the case of spits, etc.)].
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 171 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 21-23
21 And an earthenware vessel that it is cooked in it shall be broken; but if it was cooked in a copper vessel, it should be purged and rinsed in water. 22 Every male among the Kohanim may eat it; it is most holy. 23 Any chatas the pot is cleansed with boiling water. Our pasuk says that pasuk says, every male among the Kohanim may eat. This it must then undergo the “purging” and the “rinsing” with teaches that one waits until the end of the time allowed for cold water. eating the offering that was cooked, and he then purges The second opinion counters that if both acts are the and rinses the pot (Zevachim 97a). כּל ז כר בּ ֹכּ ֲה ִנים יֹ אכל ֹא תהּ קֹ ֶדשׁ קד ִשׁים ִהוא same — both with cold water — the pasuk should have said either, “[it shall] be purged and purged,” or, “[it shall] 22. — Every male be rinsed and rinsed.” Since the pasuk uses two different among the Kohanim may eat it; it is most holy. verbs, we must say that “purging” is done with hot water Purging Vessels and “rinsing” with cold water. There are two categories of korbanos: (1) kodshei ko- The first opinion agrees that “purging” must be different dashim, most-holy offerings, such as an olah (burnt of- from “rinsing,” but explains that “purging” means washing fering), chatas (sin offering), asham (guilt offering), and the inside of the vessel with cold water, and “rinsing” mean minchah (meal offering); and (2) kodashim kalim, less- washing the outside with cold water (Zevachim 97a).187 holy offerings, such as a personal shelamim (peace offer- Part of the Vessel ing) and bechor (firstborn). כּל זכר בּ ֹכּ ֲה ִנים יֹאכל ֹא תהּ קֹ ֶדשׁ קד ִשׁים ִהוא. תּנוּ ר!בּ נן: ”ח !טּאת“ If an offering is cooked in an earthenware utensil, the (לעיל פסוק יח), ֵאין ִלי ֶא לּא ח !טּאת, כּל ק ד ִ שׁים ִמנִּ!ין? תּ ְ!למוּד ! לוֹמר ”קֹ ֶדשׁ ,utensil must be broken. If it is cooked in a copper utensil ק ד ִ שׁים ִהוא“. יכוֹל ֶשׁ ֲא ִני ְמר ֶ!בּה ֶאת ה ְ!תּ רוּמה, תּ ְ!למוּד ! לוֹמר ”אוֹתהּ“, .the utensil must be purified with water ְפּ רט ִל ְת רוּמה, ִדּ ְבֵרי ר ִ!בּי ְי הוּדה. ר ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר: ק ְ ד ֵשׁי ק ד ִ שׁים ְט ִעוּנין ְו ִאם ִבּ ְכ ִלי ְנ ֹח ֶשׁת ֻבּשּׁ לה וּמֹ רק ְו ֻשׁ טּף בּמּ ִים. ִבּ ֵישּׁל ְבּ ִמ ְק צת ה ְ!כּ ִלי טעוּן ְמִר יקה ְוּשׁ ִט יפה, ק ד ִ שׁים ק ִ!לּים ֵאינ ן ְט ִעוּנין ְמִר יקה ְוּשׁ ִט יפה, ִדּ ְכ ִתיב ְמִר יקה ְוּשׁ ִט יפה כּל ה ְ!כּ ִלי, ! מה ֶשּׁ ֵאין ֵכּן ְבּה!זּ אה. . . ְוט ְ!ע מא ! מאי? א! מר ְקר א ”קֹ ֶדשׁ ק ד ִ שׁים“, ק ְ ד ֵשׁי ק ד ִ שׁים ֵאין, ק ד ִ שׁים ק ִ!לּים לֹא (זבחים צו:): ְ”ו ִאם ִבּ ְכ ִלי ְנ ֹח ֶשׁת ֻבּשּׁ לה“, ו ֲ!א ִפילּוּ ְב ִמ ְק צת ְכּ ִלי (זבחים צו:): In the first part of our pasuk, concerning an earthenware Our pasuk did not need to tell us that the chatas offering pot, the Torah says, And an earthenware vessel that [the is considered a “most holy” (kodshei kodashim) offering. The pasuk above already said about the chatas,188 it is ְוּכ ִלי ֶחֶרשׂ ֲא ֶשׁר ְתּ ֻבשּׁ!ל) chatas] is cooked in it shall be broken These words are repeated here .(קֹ ֶדשׁ ק ד ִ שׁים ִהוא) is written separately most holy ( ְכּ ִלי) There, the word vessel .(בּוֹ ִישּׁ ֵ בר from in it (וֹבּ). to teach that the law of purging and rinsing also applies to In this second part of the pasuk (concerning copper), offerings other than the chatas. attaching the term in Because the pasuk at the beginning of this passage ,( ִבּ ְכ ִלי) the Torah writes “in” a vessel to the term vessel. This word can be understood to mean says, this is the law of the chatas, we might have thought part of a vessel, meaning that the offering was cooked in that the laws of cleansing a vessel apply only if a chatas part of the vessel. The pasuk then concludes, it should be offering was cooked in it. Our pasuk therefore repeats the purged and rinsed in water, meaning that the entire vessel words, it is most holy, to teach that other types of offerings shall be purged and rinsed, even though the offering was are also included in this requirement. cooked only in part of it (Zevachim 96b). There is a disagreement about what offerings are added. It Can Wait According to one opinion, all offerings are included, since all offerings are holy. Since one might think that even ְו ִאם ִבּ ְכ ִלי ְנ ֹח ֶשׁת ֻבּשּׁ לה וּמֹ רק ְו ֻשׁ טּף בּמּ ִים. א! מר! רב נ ֲ!ח מן א! מר ר !בּה בּ!ר a pot in which terumah (the portion of produce given to the ֲא בוּה: מ ְ!מ ִתּין להּ ! עד ְז! מן ֲא ִכ ילה, ְוה! דר ע ִ ביד להּ ְמִר יקה ְוּשׁ ִט יפה. ְמנ ה ֵ ני ,Kohen) was cooked must be cleansed, because terumah ִמ ֵילּי? א! מר ר ִ!בּי יוֹח נ ן ִמשּׁוּם א !בּא ֵיוֹסי ֶבּן א !בּא: ְכּ ִתיב ”וּמֹ! רק ְו ֻשׁ! טּף“, too, is a holy food, the pasuk therefore says, the Kohanim ְוּכ ִתיב (פסוק כב) ”כּל ז כר בּ ֹ!כּ ֲה ִנים יֹ ! אכל“, הא ֵכּ ! יצד? מ ְ!מ ִתּין להּ ! עד ְזמ!ן ֹאת הּ may eat “it.” The word “it” ( ) excludes terumah, which ֲא ִכ ילה, ְוה! דר ע ִ ביד להּ ְמִר יקה ְוּשׁ ִטיפ ה (זבחים צז.): is less holy than an offering.189 If an offering is cooked in a copper utensil, the utensil Another opinion argues that only pots in which kodshei must be purified with water. kodashim were cooked require purging and rinsing, be- Pots in .(קֹ ֶדשׁ ק ד ִ שׁים) According to one opinion, the purging and rinsing re- cause our pasuk says it is most holy quirement takes effect as soon as the time allowed for which kodashim kalim were cooked do not require purging eating the offering ends. At that point, any absorbed flavor and rinsing (Zevachim 96b). left in the pot become forbidden leftovers (nossar). The pot should be purged and rinsed at that time. A Blemished Kohen כּל ז כר. בּ! !על מוּם, ר ֲ!חמ נ א ר ְ!בּ ֵייהּ ”כּל ז כר בּ ֹ!כּ ֲה ִנים“, ְל! רבּוֹת בּ! !על מוּם He derives this from the connection of our pasuk to the (זבחים צט.): next. Our pasuk talks about the law of purging. The next
187. See Schottenstein Edition, note 18. 188. Pasuk 18. 189. See discussion above, pasuk 20, “How Valid?”
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 172 / ספר ויקרא פרשת צו ו / כג
ֲא ֶשׁר֩ ֨יוּבא ִמדּ ֜מהּ ֶא ֧ ֹל־א ֶהל [ מוֹעד ְלכK פּר ַבּ ֖קֹּ ֶדשׁ ֣לֹא תWאכ\ל ִדּי ִמתּ! על ִמ ְדּ! מהּ ְלמ ְ!שׁ! כּן ִז ְמ נא ְלכ!פּ ר א בּ אשׁ ִתּ ָשּׂW רף: פ ְב ְקוּד שׁא ל א ִת ְת ֲא ֵכל ְבּ נוּרא ִתּ תּוֹקד:
ְוכל ח טּאת ֲא ֶשׁר יוּבא ִמדּ מהּ. ”ח !טּאת”, ֵאין ִלי ֶאלּ א ח !טּאת, ק ְ ד ֵשׁי כּל ז כר. ְל! רבּוֹת בּ ֲ!ע ֵלי ִמוּמין. ְל! מאי? ִאי ל ֲ!א ִכיל ה ֲהֵרי ְכב ר אמוּר, ִאי ק ד ִ שׁים ִמנִּ!ין? תּ ְ!למוּד ! לוֹמר: ”כּ ל ח !טּאת”, ק ד ִ שׁים ק ִ!לּים ִמנִּ!ין? תּ ְ!למוּד ל ֲ!ח לוּקה ֲהֵרי ְכ בר אמוּר. ֶשׁ יּכוֹל, ֵאין ִלי ֶא לּא תּם ְונ ֲ!ע שׂה בּ! !על מוּם, בּ!ע!ל ! לוֹמר: ְ”ו כל ח !טּאת”, ִדּ ְבֵרי ר ִ!בּי ֲע ִק יבא; א! מר לוֹ ר ִ!בּי ֵיוֹסי ה ְ!גּ ִל ִילי: ֲא ִפילּוּ מוּם ֵמ ִע יקּרוֹ ִמנִּ!ין? תּ ְ!למוּד ! לוֹמר ”כּל ז כר“ (זבחים קב.):
א !תּה ְמר ֶ!בּה כּ ל ! היּוֹם כּוּלּוֹ ֵא ִיני ֵשׁוֹמ!ע ְלך, ֶא לֹּא: ֵאין ִלי ֶאלּ א ח! !טּאת Our pasuk says, “every” male may eat an offering. The י ִ חיד, ח! !טּאת ִצבּוּר ִמנִּ!ין? תּ ְ!למוּד ! לוֹמר ”כּ ל ח !טּאת”.. . . ֵאין ִלי ֶאלּ א ,word “every” teaches that even a Kohen with a blemish ח !טּאת ְנ ֵק בה, ח !טּאת ז כר ִמנִּ!ין? תּ ְ!למוּד ! לוֹמר: ְ”ו כל ח !טּאת” (זבחים פב.): ,(who is not allowed to do the avodah (Temple service ִמדּ מהּ. ו ֲ!חכ ִ מים ְאוֹמִרים: ח !טּאת ִבּ ְל בד. ר ִ!בּי ֱא ִל ֶיע ֶזר ֵאוֹמר: ! אף ה א שׁ ם -is allowed to eat an offering like the other Kohanim (Ze ֶשׁ ֶנּ ֱאמ!ר (להלן ז, ז) ”כּ!ח !טּאת כּ א שׁם“. . . ֶא לּא ה ְ!יינוּ ט ְ!עמ ְ!ייהוּ ְדּר!בּ נן, ְדּא מ!ר .(vachim 99a ְק רא ”דּ מהּ“, דּ מהּ ֶשׁל זוּ ְולֹא ד מהּ ֶשׁל א ֵ!חר. ְו ִאיד ְ ך, דּ מהּ ְולֹא ב שׂ ר -Our pasuk is not needed to teach that a blemished Ko (זבחים י:־יא., פב:): hen may eat an offering, since another pasuk states clearly 190 about a blemished Kohen, the bread of his God from the Our pasuk could have said simply, “A chatas (sin of- most holy may he eat. Nor is our pasuk needed to teach fering) from which some blood…” Instead it begins with chatas… All agree that this word (ְוכ ל) ”that a blemished Kohen has a right to share in the offerings the term “And any just like an unblemished Kohen does; we already learned teaches that if the blood of certain offerings that are to be that from an earlier pasuk about a minchah (flour offer- offered on the Outer Mizbe’ach (Altar) is brought into the ing).191 Heichal, the offering is invalid. But there is a disagreement What, then, is our pasuk teaching? about which offerings this applies to. If we had only the pasuk about the minchah offering, we adds other (כּ ל) According to one opinion, the term any would think that a blemished Kohen shares in offerings only types of kodshei kodashim offerings. The vav at the begin- if he was born unblemished and later became blemished. ning of the word, meaning and, includes all other offerings. Our pasuk teaches that even a Kohen who was blemished Therefore, if the blood of any offering (other than an inner from birth shares in the offerings (Zevachim 102a). chatas) is brought into the Heichal, the offering is invalidated. כּ ל And any chatas from A second opinion holds that the term any ( ) includes — ְו כל ח טּאת ֲא ֶשׁר יוּבא ִמדּמהּ .23 which some of its blood has been brought. only outer chatas offerings. Now, our passage is speaking about chatas offerings, so it would seem obvious that these FROM THE SEFER HACHINUCH are being referred to even without this extra term. Howev- er, had the Torah not said any, we would have said that this מצוה קלט: ֶשׁלֹּ א ֶל ֱא ֹכל ִמ ְבּ שׂר ח טּאוֹת ה נּ ֲ עשׂוֹת ִבּ ְפ ִנים Mitzvah 139: The Prohibition to Eat the Meat of the law applies only to private chatas offerings. The term any includes communal chatas offerings. The vav at the (כּ ל) Inner Chatas Offerings We are commanded that the Kohanim, who eat the meat of beginning of the word, meaning and, includes a chatas that chatas offerings, may not eat any meat of the chatas offer- is brought from a male animal, which is not as common as ings whose blood was sprinkled inside the Heichal (Sanctu- a chatas brought from a female animal (Zevachim 82a).193 ary). Also, if the blood of a chatas that is supposed to be ap- A third opinion holds that even though our pasuk is talk- plied on the Outer Mizbe’ach was wrongly brought into the ing about a chatas offering, the same rule applies to an Heichal, the chatas is invalid, and its meat may not be eaten.192 asham (guilt offering). He learns this from another pasuk that says,194 as the chatas so the asham, which likens the What to Include two. Therefore, if the blood of an asham is brought into the Only the blood of a few chatas (sin) offerings are to Heichal, the offering is invalid. be brought into the Heichal (Sanctuary). The blood of Others disagree with this, noting that our pasuk says, The word “its” limits the application of .(דּ מ הּ) nearly all animal and bird chatas offerings, and of all other “its” blood types of animal and bird offerings, is applied to the Outer this law to this type of offering, a chatas. Therefore, if the Mizbe’ach (Altar). blood of an asham is brought into the Heichal, it does not There are two categories of korbanos: (1) kodshei ko- become invalid. dashim, most-holy offerings, such as an olah (burnt of- The opinion that applies this to an asham holds that the fering), chatas (sin offering), asham (guilt offering), and limiting term “its” blood tells us that an offering becomes minchah (meal offering); and (2) kodashim kalim, less- invalid only if its blood entered the Heichal, but if its meat holy offerings, such as a personal shelamim (peace offer- is brought into the Heichal, it is not invalidated (Zevachim ing) and bechor (firstborn). 10b-11a, 82b).195
190. Below, 21:22. 191. See above, 6:11, “Every Male.” 192. The discussions that follow focus on this second part of the mitz- vah. 193. See Schottenstein Edition, note 19. 194. Below, 7:7. 195. See Schottenstein Edition, 11a note 12 and 82b note 10.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 173 / VAYIKRA/LEVITICUS PARASHAS TZAV 6 / 23
from which some of its blood has been brought to the Ohel Moed, to effect atonement within the Holy, shall not be eaten; it shall be burned in fire.
Some Only Sometimes to use it for a service there, or must the intended service actually be done for the offering to become invalid? This is ֲא ֶשׁר יוּבא ִמדּ מהּ. ֲא ִפילּוּ ִמ ְק צת דּ מ הּ (זבחים פב., ירושלמי פסחים ז, ט): ( ְלכ ֵ!פּר) based on which verse the term to effect atonement ֲא ֶשׁר יוּבא. ה ִ!נּ ְכ נס ֵפּוֹסל ְו ֵאין ! ה ֵיּוֹצא ֵפּוֹסל (זבחים פב.): in our pasuk refers to. rather than ,( ִמדּ מ הּ) The pasuk says, “from” its blood One opinion compares it to the same term used in a דּ מ הּ simply “its blood” ( ). According to one opinion this 197 teaches that even if only some of the blood of an outer cha- pasuk below referring to the Yom Kippur service. It says, and any person shall not be in the Ohel Moed when he ְלכ ֵ!פּר ,(tas (sin offering) is brought into the Heichal (Sanctuary the entire offering is invalidated (Zevachim 82a; Yerushalmi comes “to effect atonement” ( ) within the holy. This Pesachim 7:9).196 pasuk teaches that no one is allowed to be in the Heichal If some blood of an offering was taken entirely out of the when the Kohen Gadol enters the Holy of Holies on Yom Beis HaMikdash that blood is invalid, but the rest of the of- Kippur to perform the avodah (service) there, even before fering remains valid. he performs it. Similarly, our pasuk invalidates the chatas Now, if someone slaughters an offering with the inten- as soon as the Kohen brings its blood into the Heichal, even tion to apply its blood in the Heichal, the intent does not though he did not actually make any applications with it. invalidate the offering. If, however, he slaughtered it in- Another opinion compares this term to the same term tending to apply its blood outside the Azarah (Courtyard), used in another pasuk referring to the Yom Kippur ser- the offering is invalid. Therefore, a kal vachomer (logical vice. It says,198 and the chatas bull and the chatas he- argument) should tell us that if bringing some blood into goat, whose blood had been brought “to effect atonement” -shall be burned outside the camp. These Yom Kip ,( ְלכ ֵ!פּר) the Heichal invalidates the entire offering, certainly taking some blood out of the Courtyard should invalidate the of- pur inner chatas offerings are not burned unless their blood fering. How, then, can some hold that bring some blood in was applied properly in the Heichal. In our pasuk too, this does invalidate the offering, but bring it out does not? term teaches that the chatas becomes invalid when its They learn this from our pasuk. When our pasuk invali- blood was wrongly applied in the Heichal. If the blood just -entered, but was not used for applications, the offering re ( ֲא ֶשׁר יוּב א) dates an offering whose blood has been brought .(The hei mains valid (Zevachim 83a .( ִמדּ מהּ) into the Heichal, it says from “its” blood לֹא ֵתא ֵכל its) at the end of the word limits this law to only blood) brought into the Heichal. Therefore, if some of the blood of — It shall not be eaten. an offering is taken out of the Azarah to the outside, it does The Passive Tense בּקֹּ ֶדשׁ. . . בּ ֵאשׁ ִתּשּׂ ֵרף. ִבּ ְנ! ין ! אב ֶשׁ ְבּ כּוּלן, ְ”ו כל ח !טּאת ֲא ֶשׁר יוּבא ִמדּ מ הּ .(not invalidate the blood remaining inside (Zevachim 82a ֶאל ֹא ֶהל ֵמוֹעד ְלכ ֵ!פּר בּ!קֹּ ֶדשׁ לֹא ֵתא ֵ כל בּ ֵ אשׁ ִתּשֵּׂ רף“ (ירושלמי ערלה ג, .To effect atonement within the Holy — ְלכ ֵפּר בּקֹּ ֶדשׁ א; ירושלמי פסחים ב, א): Is Intention Enough? From our pasuk’s last clause — it shall be burned in fire Of all animal and bird offerings, only the blood of some — we know that this invalid chatas (sin offering) may not animal chatas (sin) offerings are to be brought into the be eaten. Why, then, did the Torah find it necessary to say Heichal (Sanctuary); these are called “inner chatas offer- it shall not be eaten? ings.” The blood of most animal chatas offerings is ap- According to one opinion, this part of the pasuk teaches plied to the Outer Mizbe’ach (Altar) situated in the Azarah that whenever a prohibition on eating is worded in the pas- chatas rather than do (לֹא ֵתא ֵ כל) Courtyard); these are called “outer offerings.” sive form — It shall not be eaten) לֹא ֹתאכ!ל ְלכ ֵפּר בּקֹּ ֶדשׁ. ִנ ְכ! נס ְלכ ֵ!פּר ! אף ! על ִפּי ֶשׁלֹּא ִכּ ֵפּר פּסוּל, ִדּ ְבֵרי ר ִ!בּי ֱא ִל ֶיע ֶזר. not eat ( ) — it also prohibits benefit (Yerushalmi ר ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר: ! עד ֶשְׁיּכ ֵ!פּר. . . תּ ְ!נ יא, ר ִ!בּי ֱא ִל ֶיע ֶזר ֵאוֹמר: ֶנ ֱא! מר ! כּאן Orlah 3:1; Yerushalmi Pesachim 2:1). ְ”לכ ֵ!פּר בּ!קֹּ ֶדשׁ“, ְו ֶנ ֱא! מר ְלה!לּ ן (טז, יז) ְ”ו כל א דם לֹא ִי ְה ֶיה ְבּ ֹא ֶהל ֵמוֹעד .It shall be burned in fire — בּ ֵאשׁ ִתּשּׂ ֵרף ְבּבֹאוֹ ְלכ ֵ!פּר בּ!קֹּ ֶדשׁ“, ! מה ְלּה !לּן ְבּ ֶשׁלֹּא ִכ ֵיפּר ! אף ! כּאן ְבּ ֶשׁלֹּא ִכ ֵיפּר. ר ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר: ֶנ ֱא! מר כּאן ְ”לכ ֵ!פּר“, ְו ֶנ ֱא! מר ְלה!לּ ן (טז, כז) ְ”ו ֵאת ! פּר ה!ח !טּאת Forbidden for Benefit ְו ֵאת ְשׂ ִעיר ה!ח !טּאת ֲא ֶשׁר הוּבא ֶאת דּ מם ְלכ ֵ!פּר“, ! מה ְלּה !לּן ְבּ ֶשׁ ִכּ ֵיפּר, א!ף בּ ֵאשׁ ִתּשּׂ ֵרף. ִמנִּ!ין? ִדּ ְכ ִתיב ְ”ו כל ח !טּאת ֲא ֶשׁר יוּבא ִמדּ מהּ“, ֶשׁ ֵאין תּ ְ!למוּד ! כּאן ְבּ ֶשׁ ִכּ ֵיפּר (זבחים פג.): ! לוֹמר ”בּ ֵ אשׁ ִתּשֵּׂ רף“, ! וּמה תּ ְ!למוּד ! לוֹמר בּ ֵ אשׁ ִתּשֵּׂ רף? ִאם ֵאינוֹ ִע ְנ ין ְלגוּפוֹ If blood of an outer chatas is brought from the Azarah ִדּ ְכ ִתיב (להלן י, טז) ְ”ו ִה ֵנּה שֹׂ רף“, ְתּ ֵנהוּ ִע ְני ן ְל כל ִא ִיסּוּרין ֶשׁ! בּ תּוֹרה ְו ִאם -Courtyard) into the Heichal (Sanctuary), the chatas be) ֵאינוֹ ִע ְנ ין ל ֲ!א ִכ ילה ְתּ ֵנהוּ ִע ְנ ין ְל ִאיסּוּר ֲהנ אה. ִאי ! מה ! כּאן ִבּ ְשֵׂר יפה, ! אף כּ ל comes invalid. There is a disagreement at which point the ִא ִיסּוּרין ֶשׁ! בּ תּוֹרה ִבּ ְשֵׂר יפה! א! מר ְק רא ”בּ!קֹּ ֶדשׁ. . . בּ ֵ אשׁ ִתּשֵּׂ רף“, בּ!קֹּ ֶדשׁ, chatas becomes invalid: Does it become invalid as soon ִבּ ְשֵׂר יפה, ְו ֵאין כּל ִא ִיסּוּרין ֶשׁ! בּ תּוֹרה ִבּ ְשֵׂריפ ה (פסחים כג:־כד.): as its blood was brought into the Heichal with an intention
196. See Schottenstein Edition, Zevachim note 45. 197. 16:17. 198. 16:27.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 174 / ספר ויקרא פרשת צו ז / א־ה
[ז] א ְו ֥זֹאת G תּוֹרת ה.אE שׁם ֥קֹ ֶדשׁ ק.ד7 שׁים ֽהוּא: ב ִבּ ְמ ֗קוֹם ֲאשׁvר א ְו דא אוֹר ְ!י תא דּ ֲ!אשׁ מא קֹ ֶדשׁ ְקוּד ִשׁין הוּא: ב ְבּא ְ!ת רא ִדּי ִי ְכּסוּן ית ֲעל תא ִי ְכּסוּן ִי ְשׁ ֲחטוּ֙ ֶאת־ה ֹ,ע֔לה ִי ְשׁ ֲח ֖טוּ ֶאת־ה.אE שׁם ְו ֶאת־דּ ֛מוֹ ִי ְז֥רֹק על־ י ת ֲאשׁ מא ְוי ת ְדּ ֵמהּ ִי ְז! רק ! על מ ְ!ד ְבּח א ה ִמּ ְזבּ ח ס' ביב: ג ְוK את כּ ֶל־ח ְל ֖בּוֹ ַי ְקO ריב ִמ מּנּוּ ֚ ֵאת ה.א ְל֔יה ְו ֶאת־ ְסחוֹר ְסחוֹר: ג ְו ית כּל תְּ!ר ֵבּהּ ְיקֵ רב ִמ ֵנּהּ י ת ֲא ִל יתא ְוי ת תְּ!ר בּא ְדּח ֵ פי י ת גּ !וּא: הח ֶ לב ה ְ>מ ַכP סּה ֶא ַת־הקּ3ֶרב: ד ְו ֵאת֙ ְשׁVתּי ה ְכּ ָל ֔יֹת ְו ֶאת־ה ֵ ֨ח ֶלב֙ ֲאשׁ`ר ד ְו ית תְּ!ר ֵתּין כּ ְ ל ין ְו ית תְּ!ר בּא ִדּי ֲע ֵל ֶיהן ֲע ֵל ֶ֔יהן ֲאX שׁר על־ה ְכּסzלים ְו ֶא ַת־היֹּ ֶ ֨תֶרת֙ על־הכּ ֵ ֔בד על־ה ְכּ ָל ֖יֹת ִדּי ! על ִגּ ְסס!יּ א ְוי ת ִח ְצ רא ְדּ! על כּ ְ!בדּ א ! על כּ ְ ל ֵי תא ֶי ְע ִדּ! נּהּ: ה ְוי ֵ!סּק י ְ תהוֹן כּ ֲ!הנ א ְי ִסיר 3נּה: ה ְו ִה ְק ִ ֨טיר ֹאD תם ה ֹכּ ֵהן֙ ה ִמּ ְז ֵ ֔בּ חה ִאX שּׁה > ל ֑יהוה א שׁם ֽהוּא: ְלמ ְ!ד ְבּ חא ֻקְרבּ נא ֳק דם ְי י ֲאשׁ מא הוּא:
רש“י (א) קֹ ֶדשׁ ָק ָד ִשׁים הוּא. הוּא ָק ֵרב ְו ֵאין ְתּ ָמוּרתוֹ ְק ֵר ָבה (תורת כהנים פרשתא ָכּאן, ֲא ָבל ח ָטּאת ְכּ ָבר ִנ ְת ָפּ ְרשׁוּ ָבּהּ ְבּ ָפ ָר שׁת וִיּ ְק ָרא (לעיל בפרק ד, ח-ט): ֵאת ה, ב): (ב) ִ[י ְשׁ ֲחטוּ. ִר ָיבּה ָלנוּ ְשׁ ִחיטוֹת ה ְר ֵבּה, ְל ִפי ֶשׁ ָמִּצינוּ ָא ָשׁם ְבִּצבּוּר ָה א ְל ָיה. ְל ִפי ֶשׁ ָא ָשׁם ֵאינוֹ ָבא ֶא ָלּא אִיל אוֹ ֶכ ֶבשׂ, ְואִיל ָו ֶכ ֶבשׂ ִנ ְת רבּוּ ְבא ְלָיה ֶנ ֱא מר ִ”י ְשׁ ֲחטוּ“ ר ִבּים. ְוּת ָלאוֹ ָב ָעוֹלה ְל ָה ִביא עוֹלת ִצבּוּר לָצּפוֹן:] (ג) ְו ֵאת (לעיל ג, ט): (ה) ָא ָשׁם הוּא. עד ֶשִׁיּ ָנּ ֵתק ְשׁמוֹ ִמ ֶמּנּוּ. ִל ֵימּד על ָא ָשׁם ֶשׁ ֵמּתוּ ָכּל ֶח ְלבּוֹ וגו‘. עד ָכּאן לֹא ִנ ְת ָפּ ְרשׁוּ ֵא ִימוּרין ְבּ ָא ָשׁם ְל ָכ ְך ְהוּצר ְך ְל ָפ ְר ָשׁם ְב ָע ָליו אוֹ ֶשׁ ִנּ ְתכּ ְפּרוּ ְב ָע ָליו, אף על ִפּי ֶשׁ ֵעוֹמד ִל ְהיוֹת ָדּ ָמיו ָעוֹלה ְל ֵקיץ ה ִמּ ְז ֵבּ ַח,
Our pasuk says that if the blood of a chatas (sin offer- Our pasuk says that if the blood of a chatas (sin offer- ing) wrongly entered the Heichal (Sanctuary), the chatas ing) was wrongly brought into the Heichal (Sanctuary), the is invalid and must be burned. However, we can learn this chatas is invalid and must be burned. However, we can from the pasuk about the chatas brought at the inaugura- learn this from the pasuk about the chatas brought at the tion of the Mishkan, where it says,199 and behold, it had inauguration of the Mishkan, where it says,204 and behold, it been burned.200 We therefore apply our pasuk to other pro- had been burned.205 According to one opinion, our pasuk is hibited items that are mentioned in the Torah201 — chametz needed to teach where the chatas is supposed to be burned on Pesach and the murderous ox that is to be stoned.202 — “in the Holy” — meaning in the Azarah (Courtyard).206 Since the pesukim about chametz and the ox clearly say We know this because the Torah could have described that they may not be eaten,203 our pasuk is teaching that it the blood being improperly brought, “to the Ohel Moed is also forbidden to benefit from them. within the Holy to effect atonement,” placing the two words Based on this, we might say that since the forbidden cha- for the location — the Ohel Moed and the Holy — together. tas must be burned, the other items also should have to be Instead, the pasuk says that the blood was brought to the burned. However, our pasuk says, within the Holy. . . it shall Ohel Moed, to effect atonement, within the Holy. This tells be burned in the fire. This teaches that only an offering that us that the term the Holy is connected with the next words was brought into the “Holy,” meaning the Heichal, must be in the pasuk, shall not be eaten; it shall be burned in fire, destroyed through burning. Other prohibited items do not teaching where the offering should be burned. .chatas (ְוכ ל) need to be destroyed through burning (Pesachim 23b-24a). Our pasuk begins with the term and any כּ ל Where to Make the Fire According to one opinion, the term any ( ) includes other types of kodshei kodashim offerings. The vav in the be- There are two categories of korbanos: (1) kodshei ko- ginning of the word, meaning and, includes the sacrificial dashim, most-holy offerings, such as an olah (burnt of- parts of even kodashim kalim offerings.207 If any of these fering), chatas (sin offering), asham (guilt offering), and become invalid, they are also to be burned in the Azarah208 minchah (meal offering); and (2) kodashim kalim, less- (Pesachim 24a, 82b). holy offerings, such as a personal shelamim (peace offer- ing) and bechor (firstborn). A Separate Fire בּ ֵאשׁ ִתּשּׂ ֵרף. ְנס ִ כים ֶשׁ ִנּ ְט ְמאוּ, ֶעוֹשׂה ל ֶ הן מ ֲ!ער כה ִבּ ְפ ֵני ע ְ!צ מן ְו ְשׂוֹר פן, בּ ֵאשׁ ִתּשּׂ ֵרף. ר ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר: ”בּ!קֹּ ֶדשׁ. . . בּ ֵ אשׁ ִתּשֵּׂ רף“, ִל ֵימּד ע!ל ִמשּׁוּם ֶשׁ ֶנּ ֱא! מר ”בּ!קֹּ ֶדשׁ. . . בּ ֵ אשׁ ִתּשֵּׂ רף“ (זבחים צב.): ח !טּאת ֶשׁ ְשּׁוֹר ִפין אוֹת הּ בּ!קֹּ ֶדשׁ, ְו ֵאין ִלי ֶא לּא זוֹ ִבּ ְל בד, ְפּ ֵסוּלי ק ְ ד ֵשׁי -We learn from our pasuk that all offerings that are sup ק ד ִ שׁים ְו ֵא ֵימוּרי ק ד ִ שׁים ק ִ!לּים ִמנִּ!ין? תּ ְ!למוּד ! לוֹמר: ”בּ!קֹּ ֶדשׁ. . . בּ ֵ אשׁ posed to be offered in the Azarah (Courtyard) must be ִתּשֵּׂ רף“ (פסחים כד., פב:):
199. Below, 10:16. 200. See Schottenstein Edition, 23b note 33 for how this is derived. 201. One of the rules used in the Oral Law to This means that if .( ִאם ֵאינוֹ ִע ְני ן ְלגוּפוֹ ְתּ ֵנהוּ ִע ְני ן ְלד בר א ֵ!חר) understand the Torah’s intent is im eino inyan legufo, teneihu inyan l’davar acheir a certain law cannot be applied exactly as written in the Torah (because, for example, other pesukim taught us differently or because the Torah taught the law elsewhere), we apply the law to a similar case. 202. If an ox gored a person and killed him, it is stoned to death. See Shemos 21:28. 203. Shemos 12:20 and 21:28. 204. Below, 10:16. See previous discussion. 205. See Schottenstein Edition, 23b note 33 for how this is derived. 206. Because of this teaching, the Gemara rejects the teaching of the previous discussion and finds another source for the ruling that chametz and the ox that is to be stoned are forbidden for benefit. 207. See discussion above, “What Is Included?” 208. This refers only to the parts of kodshei kalim offerings that are placed on the Mizbe’ach in the Azarah. The meat
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 175 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 1-5
7 1 This is the law of the asham offering; it is most holy. 2 In the place where they shall Guilt offering slaughter the olah shall they slaughter the asham; and he shall throw its blood upon the Mizbe’ach, all around. 3 All of its fat shall he offer of it; the tail and the fat that covers the in- nards; 4 and the two kidneys and the fat that covers them, which is on the flanks; and he shall remove the diaphragm as well as the liver, as well as the kidneys. 5 The Kohen shall cause them to go up in smoke on the Mizbe’ach, a fire-offering to HASHEM; it is an asham. burned there if they become invalid.209 separate fire for them on the floor of the Azarah and burns If nesachim, the libations that accompany certain offer- them there. He may not permit the nesachim to leave the Aza- ings, become tamei (ritually impure), the Kohen makes a rah even though they became tamei (Zevachim 92a).210 7. This is the law of the asham. part of the pasuk, so it says, “In the place where they shall — ְוזֹאת תּוֹרת האשׁם .1 slaughter the olah shall they slaughter the asham and FROM THE SEFER HACHINUCH (also) receive its blood.”213 We also learn that the Kohen receiving the blood must מצוה קמ: ִמ ְצ ות מ ֲ ע ֵשׂה ה א שׁם Mitzvah 140: The Obligation Regarding the Process of himself be standing in the north. The pasuk could have ְו דּמוֹ the Asham Offering said simply “ ,” to mean “and its blood.” Instead, it says This adds that the .( ֶאת) with an extra word es ”ְו ֶאת דּמוֹ“ We are commanded that the Kohanim shall perform the pro- Kohen who receives the blood must be in the place where cedure of the asham offering as described in our parashah. they slaughter the olah — in the north (Zevachim 49a). .And the two kidneys — ְו ֵאת ְשׁ ֵתּי ה ְכּליֹת .Torah Study of the Asham 4 ְוזֹאת תּוֹרת הא שׁם. ְוכ ל ה ֵעוֹסק ְבּ ! תוֹרת א שׁ ם ְכּ ִאילּוּ ִה ְקִריב א שׁ ם A Missing Kidney (מנחות קי.): ְו ֵאת ְשׁ ֵתּי ה ְכּליֹת. ְולֹא בּ! !על ְכּוּל יא א! !חת, ְולֹא בּ! !על שׁ לֹשׁ ְכּוּליוֹת. ְות ְ!ני א ֻחקּ ה ְ Our pasuk could have used the word statute ( ) to ִאיד ך: ְ”י ִס ֶיר נּה“, ְל! רבּוֹת בּ! !על ְכּוּלי א א! !חת. . . ְולֹא ק ְ!שׁ יא, ! כּאן ְכּ ֶשׁ ִנּ ְבְרא ה introduce the laws of the asham (guilt offering). Instead ִבּ ְשׁתּ ִ!ים ְוח ְ סרוּ, ! כּאן ְכּ ֶשׁ ִנּ ְבְר אה ְבּא! !חת ֵמ ִעיקּ ר א (בכורות לט.): This teaches that .(תּוֹר!ת) ”it uses the word law or “Torah ְשׁ ֵתּי) whoever involves himself in studying the Torah (laws) of Our pasuk refers to the animal’s two kidneys is plural, we would ( ְכּל יֹת) Since the word kidneys .(ה ְ!כּל יֹת the asham service is considered to have actually offered seems ( ְשׁ ֵתּי) an asham211 (Menachos 110a). know it means both of them, so the word two extra. The Torah specified “two” to teach that an animal is In the — ִבּ ְמקוֹם ֲא ֶשׁר ִי ְשׁ ֲחטוּ ֶאת ה ֹעלה ִי ְשׁ ֲחטוּ ֶאת האשׁם .2 valid as an offering only if it has exactly two kidneys, not place where they shall slaughter the olah shall they if it has one or three. slaughter the asham. On the other hand, the end of our pasuk says he shall ְי ִס ֶירנּ ה The North Side remove “it” ( ). The singular term “it” seems to say that an animal is valid as an offering even if it has only one ִבּ ְמקוֹם ֲא ֶשׁר ִי ְשׁ ֲחטוּ ֶאת ה ֹעלה ִי ְשׁ ֲחטוּ ֶאת הא שׁם. א שׁם ְמנ ל ן ְדּב ֵ עי .kidney צפוֹן? ִדּ ְכ ִתיב ִ”בּ ְמקוֹם ֲא ֶשׁר ִי ְשׁ ֲחטוּ ֶאת ה ֹ על ה ִי ְשׁ ֲחטוּ ֶאת ה א שׁם“. According to one opinion, the two parts of our pasuk are א ְ!שׁ ְכּ חן ְשׁ ִח יטה, ק!בּ לה ְמ נא לן? ְ”ו ֶאת דּמוֹ ִי ְזרֹק“, ִקבּוּל דּמוֹ נ ִ!מּי בּ !צּפוֹן. talking about different cases. The first part of the pasuk is ְמק ֵ!בּל ע ְ!צמוֹ ְמ נא לן? ”דּמוֹ“, ְ”ו ֶאת דּמוֹ“ (זבחים מט.): talking about an animal that was born with two kidneys We know that an asham (guilt offering) must be slaugh- and later lost one. In that case the animal is not valid as an tered in the north side of the Azarah (Courtyard), because offering. The second part of the pasuk is talking about an our pasuk says that it should be slaughtered where the animal that was born with only one kidney. This animal is olah (burnt offering) is slaughtered. Since the olah is valid as an offering (Bechoros 39a). slaughtered on the north side,212 the asham too must be .It is an asham — א שׁם הוּא .slaughtered there. 5 Our pasuk also teaches that the next step of the asham service — kabbalah, receiving its blood in a kli shareis Remaining an Asham א שׁם הוּא. א שׁם לֹּא ֶנ ֱא! מר בּוֹ ”הוּא“ ֶא לּא ְלא! !חר ה ְ!קט! רת ֵא ִימוּרין, ְוהוּא sacred service vessel) — must be done in the north. We) ע ְ!צמוֹ ִאם לֹא ִה ְק ִטירוּ ֵא ִימוּרין כּ ֵ שׁר. ְו ֶא לּא ”הוּא“ ל מּה ִלי? ְל ִכ ְד! רב הוּנ א can read the words and its blood together with the first of these offerings, though, may be eaten anywhere in the city. If the offering becomes invalid, the meat is burned anywhere in the city. 209. See previous discussion. 210. See Schottenstein Edition, note 4. 211. See discussion above, 6:18, “Torah Study of the Chatas.” 212. See above, 1:11. 213. This “throwing of the blood” refers to receiving it in a sacred vessel (kabbalah), since the throwing (zerikah) is not done solely in the north, but at the southwestern corner of the Mizbe’ach as well.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 176 / ספר ויקרא פרשת צו ז / ו־ח
ו כּל־זכBר בּ ֽ ֹכּ ֲהנ7ים ֽיֹ ְאכלנּוּ ְבּ ָמ ֤קוֹם ָקדוֹשׁ֙ יWא ֵ֔כל ֥קֹ ֶדשׁ ו כּל ְדּ כוּרא ְבכ ֲ!הנ!יּ א ֵי ְכ ִל ֵנּהּ בּ ֲ!א! תר ק ִ!דּישׁ ִי ְת ֲא ֵכל קֹ ֶדשׁ ְקוּד ִשׁין הוּא: ז ְכּח !טּאת א ק.דשׁ7ים ֽהוּא: ז כּ>ח טּאת֙ כּ.א֔שׁם תּוֹרBה אחGת להם כּ ֲ!אשׁ מא אוֹר ְ!י תא ֲח דא ְלהוֹן כּ ֲ!ה נא ִדּי ְיכ!פּ!ר ה ֹכּ[ הן ֲאP שׁר ְיכ ֶפּ ֖ר־בּוֹ ֥לוֹ י ְ'הי3ה: ח ְו֨ה ֹכּ ֵ֔הן ה ַמּ ְק7 ריב ֶאת־ ֵבּהּ ִדּ ֵילהּ ְי ֵהא: ח ְוכ ֲ!ה נא ִדּ ְמקֵ רב ית ֲע! לת ְגּב ר ֣ ֹעלת אzישׁ ֤עוֹר ה ֹ.עלה֙ ֲא` שׁר ִה ְקִ ֔ריב ל ֹכּ הן ֥לוֹ י ְ'הי3ה: ְמשׁ ְ!ך ֲעל תא ִדּי ְיקֵ רב ְלכ ֲ!הנ א ִדּ ֵילהּ ְי ֵהא:
רש“י ִאם ְשׁ ָחטוֹ ְס ָתם ֵאינוֹ ָכּ ֵשׁר ְל ָעוֹלה ֶקוֹדם ֶשׁ ִנּ תּק ִל ְר ִעָיּה (תמורה יח.). ְו ֵאינוֹ ָבא ְבּ תוֹרת ֹכּ ֲהִנים הוּא ִנ ְד ָרשׁ: (ז) ָתּוֹרה א חת ָל ֶהם. ְבּ ָד ָבר ֶזה: ה ֹכּ ֵהן ֲא ֶשׁר ְלל ֵמּד על ָה ָא ָשׁם ֶשְׁיּ ֵהא ָפסוּל ֶשׁלֹּא ִל ְשׁמוֹ, ְכּמוֹ ֶשׁ ָדּ ְרשׁוּ ”הוּא“ ה ָכּתוּב בּח ָטּאת ְי כ ֶפּר בּוֹ. ָה ָראוּי ְלכ ָפּ ָרה ֵחוֹלק בּוֹ, ְפּ ָרט ִל ְטבוּל יוֹם ְוּמ חוּסּר ִכּ ִפּוּרים ְו ֵאוֹנן (לעיל ד, כד), ְל ִפי ֶשׁ ָא ָשׁם לֹא ֶנ ֱא מר בּוֹ ָ”א ָשׁם הוּא“ ֶא ָלּא ְלא חר ה ְק ָט רת ֵא ִימוּרין, (תורת כהנים פרק ט, א): (ח) עוֹר ָה ֹע ָלה ֲא ֶשׁר ִה ְק ִריב ל ֹכּ ֵהן לוֹ ִי ְה ֶיה. ְוהוּא עְצמוֹ ֶשׁלֹּא ְהוּק ְטרוּ ֵא ָימוּריו, ָכּ ֵשׁר (זבחים י:): (ו) קֹ ֶדשׁ ָק ָד ִשׁים הוּא. ְפּ ָרט ִל ְטבוּל יוֹם ְוּמ חוּסּר ִכּ ִפּוּרים ְו ֵאוֹנן ֶשׁ ֵא ָינן ְחוֹל ִקים ָבּעוֹרוֹת (זבחים קג:):
regarding a chatas (sin offering).217 Only male Kohanim א! מר ! רב, ְדּא! מר ! רב הוּנ א א! מר ! רב: א שׁם ֶשׁ ִנּ! יתּק ִלְר ִע יּה ְוּשׁ חטוֹ ְסת ם .(may eat a chatas (Zevachim 97b כּ ֵ שׁר. ִנ! יתּק ִאין, לֹא ִנ! יתּק לֹא, ! מאי ט ְ!ע מא? א! מר ְק רא ”הוּא“, בּ ֲ!ה ו וייתוֹ ְי ֵהא (זבחים ה:, יב:): .Like the chatas is the asham — כּח טּאת כּאשׁם .7 an asham], should tell us that an] (הוּא) ”The term “it is asham (guilt offering) is valid only if it is offered for the How They Are Alike 214 sake of an asham. If a key avodah (service) is performed Most offerings are valid even if they are offered for the for the sake of another type of offering (shelo lishmo), the sake of another type of offering (shelo lishmo), but the asham should be invalid. owner must bring a replacement offering to fulfill his obli- הוּא However, this term it is ( ) is written only after the gation. One exception to this is the chatas (sin offering),218 pesukim that described the burning of the asham’s sacrifi- which is invalid if it offered shelo lishmo. כּח טּאת כּא שׁם. א! מר ר ִ!בּי ֱא ִל ֶיע ֶזר: . . . ! מה ח !טּאת ֶשׁלֹּא ִל ְשׁמוֹ פּסוּל א!ף cial parts on the Mizbe’ach (Altar). Our pasuk cannot mean א שׁם ֶשׁלֹּא ִל ְשׁמוֹ פּסוּל. ְוּלר!בּ נ ן ְל! מאי ִה ְל ְכ תא ִא ְיתּ! קשׁ א שׁם ְלח !טּאת? that if the sacrificial parts were burned for the sake of a ! לוֹמר ל ְ ך, ! מה ח !טּאת ְט עוּנה ְס ִמ יכה ! אף א שׁם טעוּן ְס ִמיכ ה (זבחים י:־יא.): different type of korban it is not valid, because a korban is valid even if its sacrificial parts were not burned at all. Our pasuk compares the asham (guilt offering) to a cha- הוּא it is The term ( ), therefore, teaches something else. tas (sin offering). The law is that if the owner of an asham died before bring- According to one opinion, this teaches that if an asham is ing his offering, it is not offered. Instead the animal is set offered shelo lishmo, it is invalid, just like a chatas would be. out to pasture, and when it develops a blemish that makes Another opinion argues that an asham offered shelo lish- it invalid for an offering, it is sold and the money received mo remains valid. The comparison to a chatas teaches that 215 is used to buy an olah (burnt offering). This means that, the owner of an asham is required to do semichah, leaning in a sense, the animal takes on some properties of an olah. ,his hands on the head of the animal before its slaughter הוּא However, the term it is ( ) teaches that this animal re- just like the owner of a chatas219 (Zevachim 10b-11a). mains an asham until it is actually sent out to pasture. Therefore, if it is slaughtered before it is sent out to pas- Do Not Enter ture, without any specific intention, it is invalid, since it is The blood of most animal and bird korbanos (offerings) treated as an asham whose owner has died. However, if, is applied on the Outer Mizbe’ach (Altar), which stood in after it was sent out to pasture, someone slaughtered it in a the Courtyard of the Beis HaMikdash. Most chatas (sin) of- place appropriate for slaughtering an olah without specific ferings are included in this; they are known as “outer-cha- intention, it is valid as an olah (Zevachim 5b, 12b).216 tas” offerings. There are, however, several chatas offerings whose blood is sprinkled inside the Heichal (Sanctuary) .Every male among the Koha- itself; these are known as “inner-chatas” offerings — כּל ז כר בּ ֹכּ ֲה ִנים יֹ ְאכ ֶלנּוּ .6 כּח טּאת כּא שׁם. ר ִ!בּי ֲע ִק יבא ֵאוֹמר: כּ ל ה!דּ ִ מים ֶשׁ ִנּ ְכ ְנסוּ ְלכ ֵ!פּר בּ ֵ!היכ ל .nim may eat it פּסוּל, ו ֲ!חכ ִ מים ְאוֹמִרים: ח !טּאת ִבּ ְל בד. ר ִ!בּי ֱא ִל ֶיע ֶזר ֵאוֹמר: ! אף ה א שׁם, ֶשׁ ֶנּ ֱא! מר ”כּ!ח !טּאת כּ א שׁם“ (זבחים פא:): Only a Male The Torah teaches that if the blood of an outer-chatas כּל זכר בּ ֹכּ ֲה ִנים יֹ ְאכ ֶלנּוּ. ח !טּאת ְוא שׁם, ְבּ ֶה ְדי א ְכּ ִתיב ְבּהוּ ”כּ ל ז כ ר enters the Heichal (Sanctuary), the offering is invalid.220 בּ ֹ!כּ ֲה ִנים יֹ ְאכ ֶלנּוּ“ (זבחים צז:): Our pasuk clearly teaches that only male Kohanim may There is a disagreement whether other types of korba- eat an asham (guilt offering). A similar pasuk is found nos (offerings) also become invalid if their blood enters
214. See above, 4:24, regarding a chatas offering. 215. The same rule applies if an animal set aside for an asham offering was lost and another animal was offered in its place. If the original animal is found, it is set out to pasture, as above. 216. See Schottenstein Edition, note 23. 217. Above, 6:22. 218. See above, 4:24. 219. See above, 4:29. 220. Above, 6:23.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 177 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 6-8
6 Every male among the Kohanim may eat it; it shall be eaten in a holy place, it is most holy. 7 Like the chatas is the asham, there is one law for them; the Kohen who Miscellaneous 8 gifts to the performs its atonement service, it shall be his. And the Kohen who offers a person’s Kohen olah — the hide of the olah that he offered, to that Kohen, it shall be his. the Heichal. According to one opinion, no other korbanos Our pasuk says that the asham (guilt offering) belongs These .(לוֹ ִי ְה ֶיה) are included. However, according to another opinion,221 to the Kohen who offers it; it shall be his an asham (guilt offering) also becomes invalid this way, same words are said in the next pasuk, regarding an olah because our pasuk says that the laws of the asham are like (burnt offering), And the Kohen who offers a person’s olah the laws of a chatas (Zevachim 81b). — the hide of the olah that he offered, to that Kohen, “it shall .(לוֹ ִי ְה ֶיה) ”be his Questionable Awareness The common words “it shall be his” form a gezeirah sha- If a person mistakenly transgresses a kares-level prohi- vah,224 linking these two pesukim. We know that the bones 222 bition, he must atone for his sin by bringing a chatas (sin of an asham offering are permitted for use by Kohanim offering). If he commits the same sin many times due to since they eat its meat. We learn through the gezeirah sha- the same error, he still only brings one chatas to atone for vah that the Kohanim are also permitted to use the bones his one error. If, however, he violated the prohibition, and of an olah offering (Zevachim 86a, 103b).225 then realized that the act was forbidden, and then again ְוה ֹכּ ֵהן המּ ְק ִריב ֶאת ֹעלת ִאישׁ עוֹר ה ֹעלה ֲא ֶשׁר ִה ְק ִריב ל ֹכּ ֵהן לוֹ .forgot and committed the same sin, that is a new error, and 8 And the Kohen who offers a person’s olah — the — ִי ְה ֶיה -he is required to bring a second chatas. If a person is un certain whether he inadvertently committed a sin for which hide of the olah that he offered, to that Kohen, it shall one has to bring a chatas offering, he brings an asham talui be his. (a guilt offering of uncertainty), which atones for him until he is able to determine if he is obligated to bring a chatas. Right to Hide :”An animal offering has four essential “blood services כּח טּאת כּא שׁם. ֶאת ֶשׁהוּא ֵמ ִביא א שׁ ם תּלוּי ְי ִדיע!ת ְס ֵפיקוֹ ְקוֹב עתוֹ slaughtering, catching the blood in a holy vessel, bringing ְל ֶח ְטאוֹ, ְו ֶאת ֶשׁ ֵאינוֹ ֵמ ִביא א שׁם תּלוּי, ֵאין ְי ִד ! יעת ְס ֵפיקוֹ ְקוֹב עתוֹ ְל ֶח ְטאוֹ .the blood to the Altar, and applying the blood to the Altar (ירושלמי הוריות ג, ב): If, while performing any of these services, the person has in According to one opinion, if a person realized after sin- mind that any of these services will be performed after their ning once that he possibly committed a sin and he then proper time-frame or outside the proper area, or if he has may have inadvertently done the same sin again, he would in mind that the offering will be consumed after its proper have to bring an asham talui for each possible sin. time or outside its proper place, the offering is invalid. 226 Since, according to this opinion, his realizing that he An olah is valid even if one of its “blood services” was may have sinned separates his two actions, if he later finds done for the sake of another type of offering (shelo lishmo). out that he actually did sin, he must also bring a separate However, the owner has not fulfilled his obligation to bring chatas for each sin. an offering and must bring a replacement. However, even according to this opinion, this rule would עלת ִאישׁ עוֹר ה ֹע לה. כּ ל ֶשׁלֹּא ז כ ה ה ִ!מּ ְז ֵבּ!ח ִבּ ְבשׂ רהּ, לֹא ז כוּ ֹכּ ֲה ִנים not apply to a Kohen Gadol. ְבּ עוֹרהּ, ֶשׁ ֶנּ ֱא! מר ֹ”על!ת ִאישׁ“, עוֹל ה ֶשׁע ְ ל תה ל ִ אישׁ. . . ְפּ רט ְל ֶשׁ ִנּ ְשׁ ֲחט ה pasuk chatas asham חוּץ ִל ְזמ !נּהּ ְוחוּץ ִל ְמ קוֹמהּ, ֶשׁלֹּא ְיהוּ ה ֹ!כּ ֲה ִנים ז!כּ ִ אין ְבּ עוֹרהּ. יכוֹל ֶשׁ ֲא ִני Our compares a to an . A Kohen asham ְמר ֶ!בּה ֶשׁ ִנּ ְשׁ ֲח טה ֶשׁלֹּא ִל ְשׁ מהּ ִהוֹאיל ְולֹא ע ְ ל תה ל ְ!בּע ִ לים, לֹא ְיהוּ ֹכ ֲה ִנים Gadol does not have to bring an for a questionable sin,223 so his becoming aware that he may have sinned is ז!כּ ִ אין ְבּ עוֹרהּ? תּ ְ!למוּד ! לוֹמר ”עוֹר ה ֹ ע לה“, ִמ כּל מקוֹם (זבחים קג.־קג:): not that he had a “realization” between the actions. There- fore, he does not bring separate chatas offerings if he later Our pasuk seems very wordy. Instead of saying, And the discovers that he certainly sinned (Yerushalmi Horayos Kohen who offers “a person’s” olah (burnt offering) — the 3:2). hide “of the olah”…, it could have said, And the Kohen who offers an olah…. -teaches that the Kohen re ( ֹעל!ת ִאישׁ) It shall be his. “A person’s” olah — לוֹ ִי ְה ֶיה ceives the hide only if the olah is the “person’s,” meaning Permitted Bones that it is a valid olah. If a blood service was done with an -intent that invalidates the offering, the Kohen does not re לוֹ ִי ְה ֶיה. ֶנ ֱא! מר ”לוֹ ִי ְה ֶיה“ ְבּעוֹל ה (פסוק ח) ְו ֶנ ֱא! מר ”לוֹ ִי ְה ֶיה“ ְבּא שׁם, מ!ה .ceive the hide, since this korban did not count for its owner א שׁם ע ְ!צ מוֹתיו מוּתִּ רין ! אף עוֹלה ֲע צמוֹת מוּתִּ רין (זבחים פו., קג:):
221. The first opinion in the previous discussion. 222. Kares is premature death; a fuller discussion of kares can be found in the General Introduction to Tractate Kereisos in the Schottenstein Edition of Talmud Bavli. 223. See Mishnah, Horayos 2:7, Bavli 9a. 224. One of the rules used in the Oral Law to understand the Torah’s intent is gezeirah shavah: Where similar words (or sometimes words with similar meanings) appear in different places, the reference links the pesukim so that they shed light on one another. A gezeirah shavah must be based on a tradition handed down from Sinai. 225. See Schottenstein Edition, 86a notes 9 and 12. 226. See below, pasuk 18.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 178 / ספר ויקרא פרשת צו ז / ט־י
ט ְו כ ִל־מ ְנ ֗חה ֲאv שׁר תּWא ֶפה֙ בּתּ ֔נּוּר ְו כל־נ ֲ>עB שׂה ב ַמְּרח Xֶשׁת ט ְוכ ל ִמ ְנח ת א ִדּי ִת ְת ֲא ֵפי ְבּ! תנּוּר א ְו כל ְדּ ִת ְת ֲע ֵבד ְבִּר ְד תּא ְו! על מ ְ!סֵרית א ְו על־מ ֲ>חבת ל ֹכּ[ הן ה ַמּ ְק& ריב ֹא תהּ ֥לוֹ ת ְ'הי3ה: י ְו כ ִל־מ ְנחBה ְלכ ֲ!ה נא ִדּ ְמקֵ רב י! תהּ ִדּ ֵילהּ ְתּ ֵהא: י ְוכ ל ִמ ְנח תא ְד ִפיל א ִב ְמ! שׁח ְוּדל א ִפיל א ְב . לוּלה־בשּׁ Xֶמן ו ֲ>חֵרE בה ְל כ ְל־בּ| ני א ֲ>ה֛רֹן תּ ְ'הX יה & אישׁ ְכּא' חיו: פ ְלכ ל ְבּ ֵני א ֲ!הרֹן ְתּ ֵהי ְגּב!ר ְכּ א ִחוֹהי:
רש“י (ט) ל ֹכּ ֵהן ה מּ ְק ִריב ֹא ָתהּ וגו‘. ָיכוֹל לוֹ ְל בדּוֹ, תּ ְלמוּד לוֹמר ֹ ְ“ל ָכל ְבֵּני א ֲהרֹן יוֹם ֶשׁמּ ְק ִר ִיבין ָאוֹתהּ (תורת כהנים פרק י, ב): (י) ְב ָלוּלה ב ֶשּׁ ֶמן. זוֹ ִמְנחת ִתּ ְהֶיה“. ָיּכוֹל ְל ָכוּלּן, תּ ְלמוּד לוֹמר ”ל ֹכּ ֵהן המּ ְק ִריב“. ָהא ֵכּ יצד, ְל ֵבית ָאב ֶשׁל אוֹתוֹ ְנ ָד ָבה: ו ֲח ֵר ָבה. זוֹ ִמְנ חת ֵחוֹטא ִוּמְנ חת ְקָנאוֹת ֶשׁ ֵאין ָבּ ֶהן ָשׁ ֶמן:
We might now think that this also applies if an olah was Another opinion holds that we would already know that slaughtered shelo lishmo, since the owner has not fulfilled the Kohanim receive the hides of other kodshei kodashim his obligation with this offering. The Torah therefore re- offerings even without our pasuk. This is so because, as of the olah, teaching that as long a rule, the hides of offerings are treated like the meat of ,ה ֹ על ה peats the word as it is a valid olah, the Kohen receives the hide. Even the animal. The Kohanim are given the meat of kodshei though the korban does not fulfill the owner’s obligation, kodashim offerings, and nowhere does the Torah require since it is a valid offering, it is still considered his olah in that the hide be removed before the meat is given to them. that it counts for him as a nedavah, voluntary offering227 Indeed, our pasuk is needed only because the meat of an (Zevachim 103a-103b). olah is burned, and this is also why it says that they must Other Hides remove the olah’s hide before burning the rest of the ani- mal on the Mizbe’ach (Altar).229 There are two types of offerings: (1) kodshei kodashim, refers back to the Kohen (לוֹ ִי ְה ֶיה) The term it shall be his most-holy offerings, such as an olah (burnt offering) or a mentioned at the beginning of the pasuk, so that the pasuk chatas (sin offering); and (2) kodashim kalim, less-holy is saying, the Kohen who offers a person’s olah. . .to him it offerings, such as a shelamim (peace offering) or bechor shall be. This teaches that the right to the hide of an olah (firstborn). belongs only to a Kohen who is fit to offer it. A Kohen עוֹר ה ֹע לה ֲא ֶשׁר ִה ְק ִריב לוֹ ִי ְה ֶיה. ֵאין ִלי ֶא לּא עוֹר ה עוֹלה, עוֹרוֹת ק ְ ד ֵשׁי who is disqualified from the avodah — a tevul yom,230 a ק ד ִ שׁים ִמנִּ!ין? תּ ְ!למוּד ! לוֹמר ”עוֹר ה ֹ ע לה ֲא ֶשׁר ִה ְקִריב“. יכוֹל ֶשׁ ֲא ִני ְמר ֶ!בּה mechussar kapparah,231 or an onein,232 none of whom may ! אף ק ד ִ שׁים ק ִ!לּים, תּ ְ!למוּד ! לוֹמר ֹ”ע לה“, מה עוֹלה ק ְ ד ֵשׁי ק ד ִ שׁים ! אף ֹכּל do the avodah — does not receive the hide of an olah233 ק ְ ד ֵשׁי ק ד ִ שׁים. ר ִ!בּי ֵאוֹמר: כּ ל ע ְ!צמוֹ לֹא ְהוּצר ְ!כנוּ ֶאלּ א ְלעוֹר העוֹל ה (Zevachim 103b). ִבּ ְל בד, ֶשׁ ְבּכ ל מקוֹם ה עוֹר ְמה ֵ!לּ ְך א! !חר ה!בּ שׂר. . . יכוֹל לֹא ְיהוּ ה ֹ!כּ ֲה ִנים Any minchah offering — ְו כל ִמ ְנ חה ֲא ֶשׁר ֵתּא ֶפה בּ תּנּוּר .9 ז!כּ ִ אין ְבּ עוֹרהּ, תּ ְ!למוּד ! לוֹמר ”עוֹר ה ֹ על ה ֲא ֶשׁר ִה ְקִריב“. ”לוֹ ִי ְה ֶיה“...... that is baked in the oven תּ ְ!למוּד ! לוֹמר ”לוֹ ִי ְה ֶיה“, ְפּ רט ִל ְמ ! חוּסּר ִכּ ִיפּוּרים ְוּטבוּל יוֹם ְו ֵאוֹנן (זבחים קג:): Our pasuk seems very wordy. Instead of saying, And the Not the Same Type Kohen who offers … the hide of the olah “that he offered,” to Our pasuk and the next one mention various types of that Kohen, “it shall be his” …, it could have said, And the minchah (meal) offerings: .( ִמ ְנ! חת מ ֲ!א ֵפה ! תנּוּר) Kohen who offers … the hide of the olah, to that Kohen.228 The oven-baked minchah ִמ ְנ! חת מְ!ר ֶח ֶשׁת -teaches that The minchas marcheshes ( ) and the min ( ֲא ֶשׁר ִה ְקִריב) ”The phrase “that he offered .( ִמ ְנ! חת מ ֲ!חב!ת) the Kohen receives the hides from whatever offerings he chas machavas offers — even offerings other than an olah. A minchah mixed in oil and a dry minchah. According to one opinion, by mentioning the olah in this The first type, as its name implies, is baked in an oven. The next two types are fried. The last two types refer to the עוֹר ה ֹ על ה) phrase — the hide “of the olah” that he offered .the pasuk indicates that this applies only to voluntary minchah and a sinner’s minchah, respectively — ( ֲא ֶשׁר ִה ְקִריב ְוכל ִמ ְנ חה ֲא ֶשׁר ֵתּא ֶפה בּ תּנּוּר. ִמנִּ!ין ְל ֵאוֹמר: ֲהֵרי ע ל!י ִמ ְנ! חת מ ֲ!א ֶפה, offerings that are similar to the olah; they must be kodshei ֶשׁלֹּא י ִ ביא ֶמ ֱח צה ! חלּוֹת ֶוּמ ֱח צה ְר ִק ִיקין? תּ ְ!למוּד ! לוֹמר ְ”ו כל ִמ ְנ חה ֲא ֶשׁר kodashim. The hides of kodashim kalim are not included ֵתּא ֶ פה בּ! !תּנּוּר ְו כל נ ֲ!ע שׂה ב!מְּ!ר ֶח ֶשׁת ְו! על מ ֲ!ח! בת ל ֹ!כּ ֵהן ה!מּ ְ!קִריב ֹא תהּ לוֹ in this rule; they belong to the owners of the offering, not ִת ְה ֶיה, ְו כל ִמ ְנ חה ְב לוּלה ב ֶ!שּׁ ֶמן ו ֲ!חֵר בה ְל כל ְבּ ֵני א ֲ!הרֹן ִתּ ְה ֶיה“. ! מה ְ”ו כל“ .to the Kohanim
227. See Zevachim 2a-2b. 228. See also the previous discussion. 229. See above, 1:6. 230. A tevul yom (literally, one who im- mersed that day) is a person who was tamei (ritually impure) and immersed in a mikveh. Even so, he may not eat terumah or offerings until after sunset. 231. A mechussar kapparah (literally, one who lacks atonement) refers to a zav, zavah, metzora, or woman who had given birth who has undergone the taharah (ritual purification) process, but must still bring an offering the day after immersing in the mikveh. 232. A person becomes an onein immediately upon the death of one of his immediate relatives for whom he is obligated to mourn, and he remains an onein (Biblically) for that day (and possibly the following evening, as well). 233. See discussion above, 6:19, “No Share,” about the meat of the offerings.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 179 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 9-10
9 Any minchah offering that is baked in the oven and any that is made in a marchesh- es or upon a machavas — it shall belong to the Kohen who offers it; it shall be his. 10 And any minchah offering that is mixed with oil or that is dry, it shall belong to all the sons of Aharon, every man alike.
Our pasuk talks about a minchah (meal offering) “mixed ה אמוּר ְלמ !טּה ְשׁ ֵני ִמ ִינין ֲח ִלוּקין, ! אף ְ”ו כל“ ה אמוּר ְלמ ְ!על ה ְשׁ ֵני ִמ ִינין ”.with oil.” It does not call it simply “mixed ֲח ִלוּקין (מנחות סג:): -before If one type of minchah was offered for the sake of a dif ,(ְוכ ל) Our pasuk begins with the term, and every the mention of the oven-baked minchah. This same term ferent type of minchah (shelo lishmo) the offering is valid, is used later in our pasuk before mentioning the marchesh- but the owner has not fulfilled his obligation and must bring es minchah and the machavas minchah. It also begins the a replacement. However, one opinion says that if a Kohen next pasuk, where the minchah mixed with oil and the dry said that he was offering a dry minchah for the sake of “a minchah are mentioned. mixed one,” the owner has even fulfilled his obligation. In the last two cases, the term and every refers to two However, Since our pasuk calls this type of minchah distinct types of minchah offerings. According to one opin- “mixed with oil,” if the Kohen says just the word “mixed” in the beginning of our without mentioning the “oil,” there is no indication that the (ְוכ ל) ion, the reference and every pasuk is also introducing two types of offerings, meaning word refers to a minchah at all. His words can be taken to that there are two distinct ways to bring an oven-baked mean that he was offering it for some other, non-minchah minchah: either as challos (loaves baked with oil), or as mixture. Since this statement makes no sense, it does not rekikin (wafers baked without oil, but on which oil is later invalidate the minchah (Menachos 3b). smeared). Therefore, if someone says that he will bring Why Sixty ְוכל ִמ ְנ חה ְבלוּלה ב ֶשּׁ ֶמן. ֲהֵרי הוּא ֵאוֹמר ְ”וכ ל ִמ ְנ חה ְבלוּל ה ב ֶ!שּׁ ֶמן an oven-baked minchah, he may not bring half as challos ו ֲ!חֵר בה“, ְכּ בר א ְ מ רה תּוֹרה: ה ֵ בא ִמ ְנ חה ֶשְׁיּ כוֹלה ְל ִהיבּ ֵ לל (מנחות קג:): -and half as rekikin. The two types of oven-baked mena chos are considered to be two different minchah offerings. They may not be combined, just as a marcheshes and According to one opinion, our pasuk’s reference to a machavas may not be combined, and just as a minchah minchah (meal offering) “that is mixed with oil” teaches us the maximum amount of flour that may be brought in mixed with oil and a dry minchah may not be combined a single minchah (flour offering). The pasuk says that the (Menachos 63b). flour has to be mixed with oil, and only up to sixty issar- and any that is made ons234 of flour can be properly mixed with oil in a single… — ְו כל נ ֲע שׂה במּ ְר ֶח ֶשׁת ְו על מ ֲחבת in a marcheshes or upon a machavas. vessel. Therefore, sixty-one issarons of flour cannot be brought as a single minchah (Menachos 103b). Deep or Shallow It shall belong to all the sons of — ְל כל ְבּ ֵני א ֲהרֹן ִתּ ְה ֶיה ְו כל נ ֲע שׂה במּ ְר ֶח ֶשׁת ְו על מ ֲח בת. מְ!ר ֶח ֶשׁת ֲע מוּקּה, ִדּ ְכ ִתיב ְ”ו כל נ ֲ!עשׂ ה .Aharon ב!מְּ!ר ֶח ֶשׁת“, מ ֲ!ח! בת צ פה, ִדּ ְכ ִתיב ְ”ו! על מ ֲ!ח! בת“ (מנחות סג.): Our pasuk mentions the two types of minchah (flour) Illegal Trade ְל כל ְבּ ֵני א ֲהרֹן ִתּ ְה ֶיה. ִמנִּ!ין ֶשׁ ֵאין ְחוֹל ִקים ְמנ חוֹת ְכּ ֶנ ֶגד ְזב ִ חים? תּ ְ!למוּד offerings that are pan-fried in oil. But it uses different terms לוֹמ!ר (פסוק ט) ְ”ו כל ִמ ְנ חה ֲא ֶשׁר ֵתּא ֶ פה בּ! !תּנּוּר. . . ְל כל ְבּ ֵני א ֲ!הרֹן ִתּ ְה ֶיה .to describe how they are prepared ִאישׁ ְכּא ִ חיו“. יכוֹל לֹא י ְ!ח ְלקוּ ְמנ חוֹת ְכּ ֶנ ֶגד ְזב ִ חים. . . ֲא בל י ְ!ח ְלקוּ ְמנ חוֹת It says that the minchah may be prepared “in” a ְכּ ֶנ ֶגד עוֹפוֹת. . . תּ ְ!למוּד לוֹמ!ר (שם) ְ”וכ ל נ ֲ!עשׂ ה ב!מְּ!ר ֶח ֶשׁת. . . ְלכ ל ְבּ ֵני marcheshes, or “upon” a machavas. According to one א ֲ!הרֹן ִתּ ְה ֶיה“. יכוֹל לֹא י ְ!ח ְלקוּ ְמנ חוֹת ְכּ ֶנ ֶגד עוֹפוֹת. . . ֲא בל י ְ!ח ְלקוּ עוֹפוֹת .opinion, this teaches us what these pans are like ְכּ ֶנ ֶגד ְזב ִ חים. . . תּ ְ!למוּד לוֹמ!ר (שם) ְ”ו! על מ ֲ!ח! בת. . . ְל כל ְבּ ֵני א ֲ!הרֹן ִתּ ְה ֶיה“. A marcheshes is a deep pan. The pasuk says that it is יכוֹל לֹא י ְ!ח ְלקוּ עוֹפוֹת ְכּ ֶנ ֶגד ְזב ִ חים. . . ֲא בל י ְ!ח ְלקוּ ְמנ חוֹת ְכּ ֶנ ֶגד ְמנ חוֹת. . . prepared “in” the pan because it is contained within the תּ ְ!למוּד ! לוֹמר ְ”ו כל ִמ ְנ חה ְב לוּלה ב ֶ!שּׁ ֶמן. . . ְל כל ְבּ ֵני א ֲ!הרֹן ִתּ ְה ֶיה“, יכוֹל לֹא -walls of the utensil. A machavas is a shallow pan. The pa י ְ!ח ְלקוּ מ ֲ!ח! בת ְכּ ֶנ ֶגד מְ!ר ֶח ֶשׁת וּמְ!ר ֶח ֶשׁת ְכּ ֶנ ֶגד מ ֲ!ח! בת. . . ֲא בל י ְ!ח ְלקוּ מ ֲ!חב!ת suk says that it is prepared “upon” the pan because it is ְכּ ֶנ ֶגד מ ֲ!ח! בת וּמְ!ר ֶח ֶשׁת ְכּ ֶנ ֶגד מְ!ר ֶח ֶשׁת. . . תּ ְ!למוּד ! לוֹמר ”ו ֲ!חֵר בה ְל כל ְבּ ֵני .(shallow, having no depth (Menachos 63a א ֲ!הרֹן ִתּ ְה ֶיה“ (קדושין נג., מנחות עב:־עג.): And any minchah — ְו כל ִמ ְנ חה ְב לוּלה ב ֶשּׁ ֶמן ו ֲח ֵרבה .10 offering that is mixed with oil or that is dry. Our pasuk could have said that the minchah (meal of- fering) “shall belong to the sons of Aharon.” Instead it adds -the sons of Aharon. This teaches that all Ko ( ְלכ ל) ”Mixed to “all hanim serving in the Beis HaMikdash that day are entitled ְו כל ִמ ְנ חה ְב לוּלה ב ֶשּׁ ֶמן. ְכּ ִתיב, ְ”בּ לוּלה ב ֶ!שּׁ ֶמן“ ִא ְיקֵּרי, ְבּ לוּלה ְסת מ א to receive a share of the minchah. A Kohen is not allowed לֹא ִא ְיקֵּרי (מנחות ג:):
234. An issaron (literally, a tenth) is a tenth of an ephah, which is the volume of 43.2 egg volumes. Opinions regarding its size range from 84.2- 146.88 fl. oz. (2.49 l. — 4.34 l.).
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 180 / ספר ויקרא פרשת צו ז / יא־יב
שלישי יא ְו ֥זֹאת G תּוֹרת ז`בח ה ְשּׁלz מים ֲאP שׁר ַי ְק7 ריב > ל ֽיהוה: יא ְו דא אוֹר ְ!ית א ְדּ ִנ ְכ! סת ְקוּדשׁ!יּ א ִדּי ְיקֵ רב ֳקד ם ְיי : יב ִאם ! על ְתּוֹדת א יב אOם על־תּוֹד ֘ה ַי ְק ִר ֶ ֒יב ֒נּוּ ְו ִה ְקרOיב | על־ז`בח ה ֗תּוֹדה ְיקְ ר ִב ֵנּהּ ִויקֵ רב ע!ל ִנ ְכ! סת ְתּוֹדת א
רש“י (יב) ִאם על ָתּוֹדה י ְק ִר ֶיבנּוּ. ִאם על ְדּ בר ָהוֹד ָאה על ֵנס ֶשׁנּ ֲע ָשׂה לוֹ, ֵהן ְוּטעוּנוֹת ֶל ֶחם ָה ָאמוּר ָבּ ִעְנָין, ְו ֵא ָינן ֶנ ֱא ָכ ִלין ֶא ָלּא ְליוֹם ָולְי ָלה, ְכּמוֹ ֶשׁ ְמּ ָפוֹרשׁ ְכּגוֹן ְיוֹר ֵדי הָיּם ְו ְהוֹל ֵכי ִמ ְד ָבּ ִריּוֹת ו ֲח ֵבוּשׁי ֵבּית ָה ֲא ִסוּרים ְו ֶחוֹלה ֶשׁ ִנּ ְתר ֵפּא, ֶשׁ ֵהם ָכּאן: ְו ִה ְק ִריב על ֶז בח ה ָתּוֹדה. א ְר ָבּ ָעה ִמ ֵיני ֶל ֶחם: חלּוֹת ְוּר ִק ִיקין ְוּר ָבוּכה ְצ ִר ִיכין ְלהוֹדוֹת, ֶשׁ ָכּתוּב ָבּ ֶהן ”יוֹדוּ לה‘ ח ְסדּוֹ ְוִנ ְפ ְל ָאוֹתיו ִל ְבֵני ָא ָדם, ְוִי ְז ְבּחוּ ִז ְב ֵחי ְשׁלֹ ָשׁה ִמ ֵיני מָצּה, ְוּכ ִתיב ”על חלֹּת ֶל ֶחם ָח ֵמץ וגו‘ ” (פסוק יג). ְו ָכל ִמין ָו ִמין ָתוֹדה“ (תהלים קז, כא-כב). ִאם על א חת ֵמ ֵא ֶלּה ָנ דר ְשׁ ָל ִמים ה ָלּלוּ, שׁ ְל ֵמי ָתוֹדה ֶע ֶשׂר חלּוֹת, ָכּ ְך ְמ ָפוֹרשׁ ִבּ ְמָנחוֹת (עז.), ְו ִשׁ ָיעוּרן ָח ֵמשׁ ְס ִאין ְירוּשׁ ְל ִמיּוֹת ֶשׁ ֵהן ֵשׁשׁ to trade his share of a minchah offering for another Ko- know that from an earlier pasuk,236 Aharon and his sons hen’s share of an animal offering. The minchah must be shall eat what is left of it. We therefore understand our pa- freely available to “all” of the Kohanim. suk to refer to the two unique menachos that are made of To teach this law the Torah could have said simply, every barley.237 minchah shall belong to all the sons of Aharon, without list- The “minchah mixed with oil” refers to the omer minchah, ing the various kinds of menachos. Why does it list them in which has barley mixed with oil.238 The “dry minchah” re- this pasuk and the previous one? Each minchah is men- fers to the barley minchah — the minchas sotah, which has tioned to teach a new law about which of their assigned no oil239 (Menachos 72b; Yerushalmi Sotah 3:1). portions the Kohanim may not trade. ִאישׁ ְכּא ִחיו The previous pasuk says that the minchas marcheshes… — Every man alike. shall belong to all the sons of Aharon. This teaches that Fair Share ִאישׁ ְכּא ִחיו. ה ִ אישׁ ֵחוֹלק ! אף ! על ִפּי ֶשׁהוּא בּ! !על מוּם, ְו ֵאין ה!קּ טן ֵחוֹלק -the rule prohibiting trading is not limited to exchang ing a minchah for an animal offering. A Kohen may ! אף ! על ִפּי ֶשׁהוּא תּ ִ מים (קדושין נג., מנחות עג., ירושלמי סוטה ג, א): also not exchange his share of a minchah for another ִאישׁ Kohen’s share of a bird offering. The word “man” ( ) always refers to an adult. Our pa- The next phrase, the machavas…shall belong to all the suk uses this term to teach that every adult Kohen receives sons of Aharon, is not needed to teach anything more a share of the minchah (meal offering), even if he has a about minchah offerings. It is therefore applied to a dif- blemish that prohibits him from doing the avodah. On the ferent type of offering.235 It teaches that a Kohen may other hand, a minor Kohen does not receive a share even not trade a portion of a bird offering for a portion of though he has no blemish, because he is not yet a “man” another Kohen’s animal offering. (Kiddushin 53a; Menachos 73a; Yerushalmi Sotah 3:1). The beginning of our pasuk, every minchah that is This is the law — ְוזֹאת תּוֹרת ֶז בח ה ְשּׁל ִמים ֲא ֶשׁר י ְק ִריב לה‘ .11 mixed with oil…shall belong to all the sons of Aharon, of the shelamim that one will offer to Hashem. teaches that trading one type of minchah for another type of minchah is also forbidden. FROM THE SEFER HACHINUCH מצוה קמא: ִמ ְצ ות מ ֲ ע ֵשׂה ֶז בח ה ְ שּׁ ל ִמים Finally, the phrase, or that is dry…shall belong to all the sons of Aharon, forbids yet another type of trade: trad- Mitzvah 141: The Obligation Regarding the Process of ing a share of a minchah for another Kohen’s share of the Shelamim Offering the same type of minchah (Kiddushin 53a; Menachos We are commanded that the Kohanim shall perform the 72b-73a). procedure of the shelamim offering, as described in our Barley for the Kohanim parashah. ְל כל ְבּ ֵני א ֲהרֹן ִתּ ְה ֶיה. ְו ֵאלּוּ ְמנ חוֹת ִנ ְק מצוֹת ְוּשׁיֵ ר ֶיהן ל ֹ!כּ ֲה ִנים. . .. ְמנ ל ן?. . . Usable ִכּי קא ִמיבּ ְ!ע יא לן, בּ אה ְשׂ ִעוֹרין.. . . א! מר ִח ְז ִק יּה: ְדּא! מר ְק רא, ְ”ו כל ִמ ְנח ה ְוזֹאת תּוֹרת ֶזבח ה ְשּׁל ִמים. ִ”אם ! על תּוֹדה“. ל מ ְ!דנוּ ְל תוֹדה ֶשׁבּ א ִמן ְב לוּלה ב ֶ!שּׁ ֶמן ו ֲ!חֵר בה ְל כל ְבּ ֵני א ֲ!הרֹן ִתּ ְה ֶיה“, ִאם ֵאינוֹ ִע ְני ן ִל ְב לוּלה ֶשׁל ה!מּ ֲ!ע ֵשׂר, ִמ ְדּא ְ!שׁ ְכּ חן ְשׁל ִ מים ְדּ אתוּ ִממּ ֲ!ע ֵשׂר (זבחים נ.): ִח ִיטּין ְתּ ֵנהוּ ִע ְני ן ִל ְב לוּלה ֶשׁל ְשׂ ִעוֹרין, ְו ִאם ֵאינוֹ ִע ְני ן ל ֲ!חֵר בה ֶשׁל ִח ִיטּין -Our pasuk about the shelamim (peace offering) is writ ְתּ ֵנהוּ ִע ְנ ין ל ֲ!חֵר בה ֶשׁל ְשׂ ִעוֹרין (מנחות עב:, ירושלמי סוטה ג, א): Our pasuk is not needed to teach that standard wheat ten right before the pasuk about the todah (thanksgiving menachos (meal offerings) are eaten by the Kohanim; we offering).
ִאם ֵאינוֹ) One of the rules used in the Oral Law to understand the Torah’s intent is im eino inyan legufo, teneihu inyan l’davar acheir .235 ,This means that if a certain law cannot be applied exactly as written in the Torah (because, for example .( ִע ְני ן ְלגוּפוֹ ְתּ ֵנהוּ ִע ְני ן ְלד בר א ֵ!חר other pesukim taught us differently or because the Torah taught the law elsewhere), we apply the law to another, similar case. 236. 6:9. 237. See note 235. 238. The omer offering was a communal minchah brought on the second day of Pesach. It permitted the consumption of that year’s grain (see Devarim 23:9-14). 239. A minchah offering was part of the procedure used for a sotah, a woman suspected of being unfaithful to her husband (see Bamidbar 5:11-31). It was offered without oil.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 181 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 11-12
Thanksgiving 11 This is the law of the shelamim that one will offer to HASHEM: 12 If for offering a todah he shall offer it, he shall offer with the todah sacrifice loaves
A shelamim may be bought with the maaser sheni money his share of an offering for another Kohen’s share of an that someone brought to Yerushalayim (if it was separated offering.246 with that intent).240 The Torah put these subjects together Our passage about the todah (thanksgiving offering) to teach us that just as these funds may be used to pur- comes right after that teaching. The Torah placed them chase a shelamim, they may also be used to purchase a together to apply that law, which was taught regarding todah offering (Zevachim 50a).241 kodshei kodashim offerings, to kodashim kalim offerings Time Matters like a todah. Therefore, a Kohen may not trade his share of any offering for another Kohen’s share of an offering it means ,(תּוֹר!ת) When the Torah uses the term the law of (Kiddushin 53a; Menachos 73a). that the law applies in more cases than the one mentioned. The Second Todah ְוזֹאת תּוֹרת ֶז בח ה ְשּׁל ִמים. ל ֲ!עשׂוֹת ְז! מן בּ מה ְקט!נּ ה ִכּ ְז! מן בּ מה ְגדוֹל ה A todah (thanksgiving offering) is an animal offering (זבחים קכ:): By introducing the laws of shelamim (peace offerings) that was brought to thank Hashem. It is brought together with the words, This is the law of the shelamim offering, the with forty loaves. Torah teaches that all shelamim offerings, including those If an animal was designated to be brought as a particular offered on a bamah,242 are included in these laws. offering, we are prohibited to transfer its sanctity to a sub- Since the pesukim below give time limits for the eating stitute animal. If someone did make such a “substitution,” of korbanos (offerings)243 and teach the law of piggul,244 both the original animal and the substitute — known as a we learn that these laws apply also to korbanos brought at temurah — are sanctified.247 ִאם על תּוֹדה י ְק ִר ֶיבנּוּ. תּנוּ ר!בּ נן: ! מהוּ ֵאוֹמר ”תּוֹד ה י ְ!קִריב“? ִמנִּ!ין .(a bamah (Zevachim 120b ְלמ ְ!פִרישׁ תּוֹדתוֹ ְוא ְ ב דה ְו ִה ְפִרישׁ א ֶ!חֶרת תּ ְ!ח ֶתּ יה ְו ִנ ְמ ֵצאת הִ ראשׁוֹנ ה For the Future ו ֲ!הֵרי ְשׁ ֵתּ ֶיהן ְעוֹמדוֹת, ִמנִּ!ין ֶשׁ ֵא ֶיזה ֵמ ֶהן ֶשִׁיְּר ֶצה י ְ!קִריב ְול ְ!ח מהּ ִע מּהּ, ֲא ֶשׁר י ְק ִריב. ֲא ֶשׁר ִה ְקִריב, ֵאין ְכּ ִתיב כּאן, ֶא לּא ֲ”א ֶשׁר י ְ!קִריב“, ִמיכּ ן תּ ְ!למוּד ! לוֹמר ”תּוֹדה י ְ!קִריב“. יכוֹל ֶשׁ ְתּ ֵהא ְשׁ ִניּ ה ְטעוּנ ה ֶל ֶחם, תּ ְ!למוּד ְוּלה!בּ א (ירושלמי מגילה א, יא): ! לוֹמר ”י ְ!קִר ֶיבנּוּ“, ֶא חד ְולֹא ְשׁנִ!ים. ִמנִּ!ין ְל! רבּוֹת ְו לדוֹת ְתּמוּרוֹת ו ֲ!ח ִליפוֹת? תּ ְ!למוּד ! לוֹמר ִ”אם ! על תּוֹדה“. יכוֹל ְיהוּ ְטעוּנוֹת ֶל ֶחם? תּ ְ!למוּד ! לוֹמר ”ע!ל Our pasuk does not say, in the present tense, “This is the ֶז! בח ! ה תּוֹדה“, תּוֹדה ְט עוּנה ֶל ֶחם, ְולֹא ְול דהּ ְוּתמוּר תהּ ו ֲ!ח ִליפ תהּ ְטעוּנ ה law of the shelamim (peace offerings) that one offers.” It ֶל ֶחם (מנחות עט:, פ., תמורה יח:): uses the future tense, This is the law of the shelamim that .(י ְ!קִריב) ”one “will offer This teaches that shelamim (peace offerings) had not Our pasuk could have said, “If for a todah, he shall of- fer with the todah loaves…” Instead, the pasuk adds, If for י ְ!קִר ֶיבנּוּ been brought until this point; they could be brought only after the Jewish nation accepted the Torah. Noahides may a todah “he shall offer it” ( ), he shall offer with the todah loaves… not offer shelamim (Yerushalmi Megillah 1:11).245 teaches about a situation where (י ְ!קִר ֶיבנּוּ) This extra word If for a todah he shall offer it. someone designated an animal for his todah and it got — ִאם על תּוֹדה י ְק ִר ֶיבנּוּ .12 lost. He designated a second animal, and the first one was Another Trade then found. He now has two animals available for his todah that (י ְ!קִריב) ”There are two types of offerings: (1) kodshei kodashim, offering. We learn from the term “he shall offer most-holy offerings, such as an olah (burnt offering) or he may offer whichever one he chooses. minchah (meal offering); and (2) kodashim kalim, less- The second animal is also brought as a todah, but he holy offerings, such as a shelamim (peace offering) or does not bring the loaves with it. Our pasuk says, he -This means only “it,” the first to .(י ְ!קִר ֶיבנּוּ) ”bechor (firstborn). shall offer “it dah, must be brought with the loaves. The second one is ִאם על תּוֹדה. יכוֹל לֹא י ְ!ח ְלקוּ ְבּקֹ ֶדשׁ ק ד ִ שׁים ֲא בל י ְ!ח ְלקוּ ְבּק ד ִ שׁים ק ִ!לּים, תּ ְ!למוּד לוֹמ!ר (פסוק י) ִ”אישׁ ְכּא ִ חיו“, ְוּס ִמ ְיך ֵליהּ ִ”אם ! על תּוֹדה“, ְכּ ֵשׁם .brought without loaves ְ The pasuk continues, he shall offer with the todah sacrifice ֶשׁ ֵאין ְחוֹל ִקין ְבּק ְ ד ֵשׁי ק ד ִ שׁים כּ ך ֵאין ְחוֹל ִקים ְבּק ד ִ שׁים ק ִ!לּים (קדושין נג., in this phrase can be ע!ל The word .(ְו ִה ְקִריב. . . ! על ֶז! בח ! התּוֹד ה) מנחות עג.): An earlier pasuk taught us that a Kohen may not trade translated literally to mean “over” or “upon.” Read this way,
240. Maaser sheni, the second tithe, is separated from crops grown in the first, second, fourth, and fifth years of the seven-year Shemittah cycle. This tithe must be eaten in Yerushalayim, or redeemed with coins of equal value to the produce. The coins must then be brought to Yerushalayim, where they are used to buy food, which must be eaten within the walls of the city. A gezeirah shavah teaches that this money may be used to purchase a shelamim offering. See our discussion, “Eat It ‘There,’” to Devarim 27:7. 241. See Schottenstein Edition, note 12. 242. A bamah is a private altar (or the communal ones that were in Gilgal, Nov, and Givon), not the Mizbe’ach in the Mishkan, Mishkan Shiloh, or the Beis HaMikdash. When those Sanctuaries stood, it was forbidden to erect a bamah. At other times before the build- ing of the Beis HaMikdash, voluntary personal offerings were permitted to be made on bamos. 243. Pesukim 15-17. 244. Pasuk 18. 245. See Schottenstein Edition, 18b note 4. 246. See discussion above, pasuk 10, “Illegal Trade.” 247. Below, 27:10.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 182 / ספר ויקרא פרשת צו ז / יג־יד
ח ֤לּוֹת מצּוֹת֙ ְבּ ֣לוּלֹת בּ ֶ֔שּׁ ֶמן ְוּר ִקK יקי מ ֖צּוֹת ְמ ֻשׁO חים בּשּׁ Eֶמן ְגִּר יצן פּ ִ!טּ ירן ְדּ ִפיל ן ִבּ ְמ! שׁח ְו ֶא ְס ִפּוֹגין פּ ִ!טּ ִירין ִדּ ְמ ִשׁ ִיחין ִבּ ְמשׁ ח ְו ֻס ְלתּ א ְו ֣סֹ ֶלת ֻמְר ֶ ֔בּ ֶכת ח ֖לֹּת ְבּ ֥לוּלֹת בּשּׁ ֶ.מן: יג על־חלֹּת֙ `ל ֶחם ח ֵ ֔מץ ְר ִביכ א ְגִּריצ ן ְדּ ִפיל ן ִבּ ְמ שׁח: יג ע!ל ְגִּר יצן ִדּ ְל ֵחם ֲח ִמ!יע ְיקֵ רב ֻקְרבּ ֵ נהּ ע!ל ַי ְקר7יב ָקְרבּ ֑נוֹ על־ז Xבח ] תּוֹדת ְשׁל. מיו: יד ְו ִה ְקִ ֨ריב ִמv מּנּוּ ִנ ְכ! סת ! תּוֹדת ְקוּד ִשׁוֹהי: יד ִויקֵ רב ִמ ֵנּהּ
רש“י ִמ ְד ָבּ ִריּוֹת, ֶע ְשׂ ִרים ִע ָשּׂרוֹן (שם עו:): ֻמ ְר ֶבּ ֶכת. ֶל ֶחם ָחלוּט ְבּ ְרוֹת ִחין ָכּל ָצ ְרכּוֹ: ְבּ ֵיוֹצא ְוּטבוּל יוֹם, ִוּמ ָלֵּצאת ְל ִחוּלּין ְבּ ִפ ְדיוֹן, עד ֶשִׁיּ ָשּׁ ֵחט ה ֶזּבח (תורת כהנים פרק (יג) י ְק ִריב ָק ְר ָבּנוֹ על ֶז בח. מ ִגּיד ֶשׁ ֵאין ה ֶלּ ֶחם ָקדוֹשׁ ְק דוּשּׁת הגּוּף ִל ָיפּ ֵסל יא, י; מנחות עח:):
next to the (! חלּוֹת) the pasuk is saying that he shall offer things over and be- Our pasuk places the word loaves thanksgiving offering. This ,(! התּוֹד ה) yond the actual todah animal. This includes the offspring,248 word the todah replacements,249 and temuros of todah offerings. Even after teaches that the loaves are called the “todah,” just like the the actual todah has been offered, these are offered as well. animal they accompany. Therefore, if someone sets aside However, the todah loaves are not brought with this sec- money to buy a “todah,” it is designated for the purchase ond offering. The pasuk says, he shall offer [loaves] with of the animal and the loaves. Therefore, whatever money The extra hei, meaning “the,” teaches remains after he buys the animal may be used to buy the .(התּוֹד ה) the” todah“ that only the original todah requires loaves. Neither its off- loaves (Menachos 80b). חלּוֹת מצּוֹת ְבּלוּלֹת בּ ֶשּׁ ֶמן ְוּר ִק ֵיקי מצּוֹת ְמ ֻשׁ ִחים בּשּׁ ֶמן ְוסֹ ֶלת ֻמ ְר ֶבּ ֶכת spring, nor its replacement, nor its temurah require loaves (Menachos 79b, 80a; Temurah 18b). ,Unleavened loaves mixed with oil — חלֹּת ְבּלוּלֹת בּשּׁ ֶמן The Mother unleavened wafers smeared with oil, and loaves of .scalded fine flour mixed with oil ִאם על תּוֹדה י ְק ִר ֶיבנּוּ. ר ִ!בּי ֱא ִל ֶיע ֶזר ֵאוֹמר: ְול!ד ְשׁל ִ מים לֹא ִי ְקר!ב ְשׁל ִ מים. . . ! מאי ט ְ!ע מא ְדּר ִ!בּי ֱא ִל ֶיע ֶזר, א! מר ְק רא ְ”ו ִאם ֶז! בח ְשׁל ִ מים קְ ר בּנוֹ“ Three Types (לעיל ג, א), ְ”ו ֵאם“, ְולֹא ו לד. א! מר ֵליהּ ר ִ!בּי ִח יּיא ! בּר א !בּא ְלר ִ!בּי א ִ!מּי: ֶאלּ א A todah (thanksgiving offering) is an animal offering ֵמע !תּה, ִ”אם ! על תּוֹדה י ְ!קִר ֶיבנּוּ“, ה ִ כי נ ִ!מּי ְדּ ֵאם ְולֹא ו לד? (תמורה יח.): According to one opinion, if any animal designated as that is brought together with forty loaves, ten each of four chametz a shelamim (peace offering) gives birth, its offspring may different types. One set of ten loaves is leavened ( ) not be offered as a shelamim. bread, while the other three are unleavened (matzah), so chametz It was suggested that a source for this might be because that there are ten loaves and thirty matzah loaves. חלּוֹת מצּוֹת ְבּלוּלֹת בּ ֶשּׁ ֶמן ְוּר ִק ֵיקי מצּוֹת ְמ ֻשׁ ִחים בּשּׁ ֶמן. יכוֹל ֲעשׂ ר ה -his of (ְו ִאם) ”the laws about the shelamim begin250 “and if ֶשׁבּ!מּ!צּ ה לֹא ְיהוּ כוּלּ ן ֶאלּ א ִמ ִמּין ֶא חד, תּ ְ!למוּד ! לוֹמר ִ”אם ! על תּוֹד ה and if, can be ,ְו ִאם fering is a shelamim sacrifice. The word י ְ!קִר ֶיבנּוּ ְו ִה ְקִריב ! על ֶז! בח ! ה תּוֹדה ! חלּוֹת ! מצּוֹת ְבּלוּלֹת בּ ֶ!שּׁ ֶמן ְוּר ִק ֵיקי ! מצּוֹת eim, meaning “mother.” This would , ֵאם vowelized to read ְמ ֻשׁ ִחים בּ!שּׁ ֶ מן ְוסֹ ֶלת ֻמְר ֶבּ ֶכת“, ִנ ְמ ְצאוּ ְשׁלֹ שׁה ֶע ְשׂ ִרוֹנים ְוּשׁ ִלישׁ ְל כל ִמין teach that only the mother, and not its offspring, is offered. ו ִ מין, ְושׁ לֹשׁ ! חלּוֹת ְל ִע שּׂרוֹן. ְו ִנ ְמ ְצאוּ ל ְ!ח ֵמי תוֹדה אְ!רבּ ִ עים, ֵנוֹטל ֵמ ֶהן Our pasuk proves that this is not a good source. Our pa- אְ!ר! בּע ְו ֵנוֹתן ל ֹ!כּ ֵהן ְוה ְ!שּׁ אר ֶנ ֱאכ ִ לים ל ְ!בּע ִ לים (מנחות עז:): -for a todah (thanks ( ִאם) suk also begins the same way, If giving offering) he shall offer it. The law is that the offspring The unleavened loaves brought with the todah animal of a todah is indeed offered on the Mizbe’ach;251 we do are made from ten issarons of flour,253 just like the chametz -excludes the todah’s offspring. loaves.254 However, unlike the chametz loaves, the unleav ִאם not say that the word There must be another source for why the offspring of a ened loaves are not all made the same way. Our pasuk shelamim is not offered (Temurah 18a).252 lists three types of unleavened loaves — challos (loaves mixed with oil), rekikin (wafers smeared with oil), and .(He shall offer with the murbeches (loaves made of scalded flour — ְו ִה ְק ִריב על ֶז בח ה תּוֹדה חלּוֹת todah sacrifice loaves. The ten issarons of flour were divided equally among the three types of loaves. Therefore, each of the three types of All in the Name unleavened loaves is made from three and a third issarons A todah (thanksgiving offering) is an animal offering of flour; each loaf is made from one-third of an issaron. that is brought together with forty loaves. In all, there are ten leavened and thirty unleavened loaves. One of each type is given to the Kohen,255 and the ְו ִה ְק ִריב על ֶזבח ה תּוֹדה חלּוֹת מצּוֹת. ִמנִּ!יין ְלל ְ!ח ֵמי תוֹדה ֶשׁ ִנּ ְקְראוּ .(rest are eaten by the owners of the todah (Menachos 77b תּוֹדה, ֶשׁ ֶנּ ֱא! מר ְ”ו ִה ְקִריב ! על ֶז! בח ! ה תּוֹדה ! חלּוֹת ! מצּוֹת“ (מנחות פ:):
248. A todah offering is essentially a shelamim. It may be either a male animal or a female (see above, 3:1,6). If a female was designated as a todah and before being offered it produced an offspring, the offspring is automatically sanctified as a todah like its mother. 249. If an animal set aside as a todah offering became lost and another animal was set aside in its place, and the first one was then found, so that there is now a surplus todah. 250. Above, 3:1. 251. See previous discussion. 252. See Schottenstein Edition, note 26. 253. See note 234. 254. See discussion below, pasuk 13, “Same Ingredients.” 255. Below, pasuk 13.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 183 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 13-14
unleavened loaves mixed with oil, unleavened wafers smeared with oil, and loaves of scalded fine flour mixed with oil. 13 Along with loaves of leavened bread shall he bring his offering, with the todah sacrifice that is his shelamim. 14 From it he shall offer
The Extra Oil made from a total of ten issarons (Zevachim 57b; Menachos The todah (thanksgiving offering) was accompanied by 77b, 78a). three types of unleavened loaves: challos (loaves mixed Well Baked with oil), rekikin (wafers smeared with oil), and murbeches The todah (thanksgiving offering) was accompanied by (loaves made of scalded flour). .forty loaves חלּוֹת מצּוֹת ְבּלוּלֹת בּ ֶשּׁ ֶמן ְוּר ִק ֵיקי מצּוֹת ְמ ֻשׁ ִחים בּשּׁ ֶמן. ! מה תּ ְ!למוּד על חלֹּת ֶל ֶחם ח ֵמץ י ְק ִריב. ְשׁח טהּ ! עד ֶשׁלֹּא קְ רמוּ בּ! !תּנּוּר, ו ֲ!א ִפילּוּ קְ רמוּ ! לוֹמר ”בּ ֶ!שּׁ ֶמן. . . בּ!שּׁ ֶ מן“ ְשׁ ֵני ְפּע ִ מים? ִאילּוּ לֹא ֶנ ֱא! מר ֶא לּא ”בּ ֶ!שּׁ ֶמן“ ֶאח ד כוּלּן חוּץ ֵמ ֶא חד ֵמ ֶהן לֹא ק! דשׁ ה ֶ!לּ ֶחם. . . ְמ נא ה ֵ ני ִמ ֵילּי? ְדּ תנוּ ר!בּ נן: ”ע!ל ה ִ י ִיתי ֵאוֹמר ֲהֵרי הוּא ְכּ כל ה ְ!מּנ חוֹת ְללוֹג, ע ְ!כ שׁיו ֶשׁכּ! תב ”בּ ֶ!שּׁ ֶמן, בּ!שּׁ ֶ מן“ ח!לֹּת ֶל ֶחם ח ֵ מץ י ְ!קִריב קְ ר בּנוֹ ! על ֶז! בח“, ְמל ֵ!מּד ֶשׁ ֵאין ה ֶ!לּ ֶחם קדוֹשׁ ֶאלּ א הֵ וי ִריבּוּי א! !חר ִריבּוּי ְו ֵאין ִריבּוּי א! !חר ִריבּוּי ֶא לּא ְלמ ֵ!עט, ִמ ֲיעטוֹ ה !כּתוּב ִאם ֵכּן קְ רמוּ פ ֶ נ יה בּ! !תּנּוּר (מנחות עח:): ל ֲ!ח ִצי לוֹג (מנחות פט.): with oil, regarding the chal- Our pasuk says that the Kohen shall offer the todah ,בּ ֶ!שּׁ ֶמן Our pasuk mentions los, and then repeats it in reference to the rekikin. “along with the loaves.” This means that the flour portion If the pasuk had mentioned the oil only once, we would must already be “loaves” when the Kohen slaughters the have assumed that the todah loaves are like most other offering. menachos (meal offerings), which require a log of oil.256 Dough being baked is not called a “loaf” until a crust with has formed on it. If the animal was slaughtered before the ,בּ ֶ!שּׁ ֶמן One opinion holds that by repeating the term oil, the Torah limits the amount of oil needed for the to- surface of the bread crusted in the oven, the loaf does not dah loaves.257 Therefore, instead of the customary log, the become sanctified. If even one loaf had not yet crusted, amount of oil is reduced to half a log for all three types of none of them become sanctified; all forty loaves must be unleavened loaves258 (Menachos 89a). sanctified together at the time of the slaughtering (Mena- chos 78b). על חלֹּת ֶל ֶחם ח ֵמץ על ֶז בח תּוֹדת ְשׁל מיו Along with loaves of leavened — .13 bread. — With the todah sacrifice that is his shelamim. Same Ingredients A todah (thanksgiving offering) is an animal offering All Four that is brought together with forty loaves, ten each of four The todah (thanksgiving offering) was accompanied by different types. One set of ten loaves is leavened (chametz) three types of unleavened loaves: challos (loaves mixed bread, while the other three are unleavened (matzah), so with oil), rekikin (wafers smeared with oil), and murbeches that there are ten chametz loaves and thirty matzah loaves. (loaves made of scalded flour), along with ten leavened .loaves על חלֹּת ֶל ֶחם ח ֵמץ. ל מ ְ!דנוּ ֲעשׂ רה ֶלח ֵ מץ, ֲעשׂ רה ל!מּ !צּה ִמנִּ!ין? תּ ְ!למוּד על ֶז בח תּוֹדת ְשׁל מיו. אְ!רבּ ע ה ֶשׁ ְבּ תוֹדה ְמע ְ!כּ ִבין ֶזה ֶאת ֶזה? ! שׁ ִאני ! לוֹמר ! ”על ח!לֹּת ֶל ֶחם ח ֵ מץ“, ְכּ ֶנ ֶגד ח ֵ מץ ה ֵ בא מ!צּ ה (זבחים נז:, מנחות עז:, תּוֹדה ְדּ ִא ְיתּ! קשׁ ְלנ ִ זיר, ִדּ ְכ ִתיב ! ”על ֶז! בח ! תּוֹדת ְשׁל מיו“, ְוא! מר ! מר: ְשׁל מיו עח.): ְל! רבּוֹת שׁ ְ!ל ֵמי נ ִ זיר (מנחות יט., כז., עח.): The previous pasuk listed the three types of unleavened bread a person brings as part of his todah; our pasuk now We know from the pesukim above260 that the todah is a says that these unleavened loaves shall be brought along type of shelamim (peace offering). Our pasuk could have with loaves of leavened bread. By telling us here that they said simply, “his todah offering”; why does it have to say are to be brought “along with” the chametz breads, the the todah offering “that is his shelamim”? Torah is equating them: the three types of unleavened The answer is that the term shelamim here is applied loaves are made from the same amount of flour as the ten to another shelamim offering that is brought with loaves, chametz loaves. namely the nazir’s offering.261 Since the chametz loaves are made of ten issarons of We learn from this that just as the two sets of loaves of flour,259 we now learn that the matzah loaves, too, are the nazir offering are both necessary for the offering to be
256. See below, 14:21. A log is a liquid measure equal to the volume of six eggs. Opinions regarding its size range from 12 - 21 fl. oz.. 257. One of the rules used in the Oral Law to understand the Torah’s intent is that when the Torah “includes” the same thing ribbui achar ribbui. See Schottenstein Edition, Pesachim 23a , ִריבּוּי א! !חר ִריבּוּי ,twice, it actually means to exclude it. This is known as note 6. 258. One-fourth of a log is used for the murbeches loaves made of scalded flour. The other fourth of a log is divided equally between the challos and rekikin. 259. This is derived from the shtei halechem brought on Shavuos. See below, 23:17. 260. 11-12. 261. A nazir is a person who undertook a vow that prevents him from cutting his hair, eating or drinking grapes or grape products, or becom- ing tamei (ritually impure) by contact with a corpse. When a nazir concludes his term of nezirus, he brings three animal offerings: a chatas (sin offering), an olah (burnt offering), and a shelamim. His loaves are brought as an accompaniment to the shelamim. See Bamidbar 6:14-20. The comparison to a todah teaches how much flour and oil should be used for the nazir’s loaves. See Schottenstein Edition, 19a note 27.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 184 / ספר ויקרא פרשת צו ז / טו־טז
ֶא ָחד֙ ִמ כּ ָל־קְר ֔בּן ְתּ רוּמה > ל ֑יהוה ל ֹכּ ֵ֗הן הזֹּ[ רק ֶא ] ת־דּם ה ְשּׁל7 מים ח!ד ִמכּ ל ֻקְרבּ נ א א ְ!פ רשׁוּת א ֳקד ם ְי י ְלכ ֲ!הנ א ְדּ ִי ְז! רק י ת ! דּם ִנ ְכ! סת ְקוּדשׁ!יּ א ֥לוֹ י ְ'הי3ה: טו ְוּב֗שׂר ֚ ֶז בח I תּוֹדת ְשׁל ֔מיו ְבּ ֥יוֹם ָקְרבּ ֖נוֹ יWא\ כל ֽלֹא־ ִדּ ֵילהּ ְי ֵהא: טו ְוּב! סר ִנ ְכ! סת ! תּוֹדת ְקוּד ִשׁוֹהי ְבּיוֹם ֻקְרבּ ֵ נהּ ִי ְת ֲא ֵכל ל א י ְ!צנ!ע ִמ ֵנּהּ ע!ד י& נּ יח ִמX מּנּוּ ַע ֽד־בֹּ ֶקר: טז ְו ִאם־נ ֶ`דר | ֣אוֹ ְנד ֗בה ֚ ֶז בח ָקְרבּ ֔נוֹ ְבּ ֛יוֹם צ ְ!פ רא: טז ְו ִאם ִנ ְד רא אוֹ ְנד ְ!ב תּא ִנ ְכס!ת ֻקְרבּ ֵ נהּ ְבּ יוֹמא ִדּי ְיקֵ רב ִנ ְכ ְס ֵתהּ ִי ְתא ֵ כל ַה ְקִר ֥יבוֹ ֶא ִת־ז ְב ֖חוֹ יWא\ כל ִוּממּ ֳ,ח ֔רת ְו ה B נּוֹתר ִממּXנּוּ יWאW כל: ְוּב יוֹמא ְדב ְ!ת ִרוֹהי ְוּד ִא ְשׁתּ! אר ִמ ֵנּהּ ִי ְתא ֵ כל:
רש“י (יד) ֶא ָחד ִמ ָכּל ָק ְר ָבּן. ֶל ֶחם ֶא ָחד ִמ ָכּל ִמין ָו ִמין ִיטּוֹל ְתּ ָרוּמה ל ֹכּ ֵהן ְז מן ל ְח ָמהּ: לֹא י ִנּ יח ִמ ֶמּנּוּ עד בֹּ ֶקר. ֲא ָבל ֵאוֹכל הוּא ָכּל הלְּי ָלה. ִאם ֵכּן ָה ֵעוֹבד ֲע ָבוֹד ָתהּ, ְוה ְשּׁ ָאר ֶנ ֱא ָכל ל ְבּ ָע ִלים. ְוּב ָשׂ ָרהּ ל ְבּ ָע ִלים חוּץ ֵמ ָח ֶזה ָושׁוֹק ָל ָמה ָא ְמרוּ עד ֲחצוֹת? ְכּ ֵדי ְלה ְר ִחיק ָה ָא ָדם ִמן ָה ֲע ֵב ָירה (תורת כהנים שם ה; ֶשׁ ָבּהּ, ְכּמוֹ ֶשׁ ְמּ ָפוֹרשׁ ְלמ ָטּה ְתּ נוּפת ָח ֶזה ָושׁוֹק ִבּ ְשׁ ָל ִמים (פסוקים כט-לד), ְו ה ָתּוֹדה ברכות ב.): (טז) ְו ִאם ֶנ ֶדר אוֹ ְנ ָד ָבה. ֶשׁלֹּא ֱה ִב ָיאהּ על ָהוֹד ָאה ֶשׁל ֵנס, ְק ָרוּיה ְשׁ ָל ִמים: (טו) ְוּב שׂר ֶז בח תּוֹדת ְשׁ ָל ָמיו. ֵישׁ ָכּאן ִר ִבּוּיין ה ְר ֵבּה, ֵא ָינהּ ְט ָעוּנה ֶל ֶחם ְו ֶנ ֱא ֶכ ֶלת ִל ְשׁ ֵני ָי ִמים, ְכּמוֹ ֶשׁ ְמּ ָפוֹרשׁ ָבּ ִע ְנָין: ִוּמ ָמּ ֳח ָרת ְל רבּוֹת ח ָטּאת ְו ָא ָשׁם ְו ֵאיל ָנ ִזיר ו ֲחִגיגת א ְר ָבּ ָעה ָע ָשׂר, ֶשִׁיּ ְהיוּ ֶנ ֱא ָכ ִלין ְליוֹם ְו ה ָנּוֹתר ִמ ֶמּנּוּ ָבּ ִראשׁוֹן ֵי ָא ֵכל. ְ[”ו ה ָנּוֹתר ִמ ֶמּנּוּ ֵי ָא ֵכל“] ָוי‘‘ו זוֹ ְי ֵת ָירה ִהיא, ָו ָלְי ָלה (תורת כהנים פרק יב, א; זבחים לו.): ְבּיוֹם ָק ְר ָבּנוֹ ֵי ָא ֵכל. ְו ִכ ְז מן ְבּ ָשׂ ָרהּ ְוֵישׁ ָכּ ָמוֹה ה ְר ֵבּה בּ ִמּ ְק ָרא, ְכּגוֹן ְ”ו ֵא ֶלּה ְבֵּני ִצ ְבעוֹן ְואָיּה ו ֲעָנה“ (בראשית לו,
ל ֹכּ ֵהן הזֹּ ֵרק ֶאת דּם ה ְשּׁל ִמים לוֹ ִי ְה ֶיה. א! מר ֵליהּ: ֵתּן ִלי ֵמח ֶ זה ְושׁוֹק valid,262 so, too, are the four sets of the todah loaves. If any ְו ! אוֹכל. . . ֲהֵרי הוּא ֵאוֹמר ”ל ֹ!כּ ֵהן ה!זֵֹּרק ֶאת ! דּם ה ְ!שּׁל ִ מים לוֹ ִי ְה ֶיה“, בֹּא of the loaves are missing, the others may not be offered ְזרוֹק ֶו ֱאכוֹל! (זבחים ק ב:): .(Menachos 19a, 27a, 78a) If a tevul yom demands a share of a shelamim offering, ְו ִה ְק ִריב ִמ ֶמּנּוּ ֶא חד ִמ כּל ק ְר בּן ְתּ רוּמה לה‘ 14. — From it he shall saying that he will eat it after nightfall, the tahor (ritually offer one from each kind of offering, a portion to Hashem. pure) Kohen can respond citing our pasuk, which says that the Kohen who throws the blood of the shelamim (peace One Out of Ten Mizbe’ach .offering) on the (Altar) may eat the meat ְו ִה ְק ִריב ִמ ֶמּנּוּ ֶא חד ִמכּל ק ְרבּן ְתּ רוּמה לה‘. ִמכּוּלּ ם ה יה ֵנוֹטל ֶאח ד The pure Kohen can therefore respond, “Come, throw ֵמ ֲעשׂ רה ְתּ רוּמה, ֶשׁ ֶנּ ֱא! מר ְ”ו ִה ְקִריב ִמ ֶמּנּוּ ֶא חד ִמ כּל קְ ר בּן ְתּ רוּמה ! לה‘ ”. the blood of the shelamim, and then you will get a portion ֶ”א חד“, ֶשׁלֹא ִיטּוֹל פּרוּס. ִ”מ כּל קְ ר בּן“ ֶשְׁיּהוּ כּל ה!קְּ ר בּנוֹת שׁווֹת, ֶשׁלֹּא of its meat.” ִיטּוֹל ִמקְּ ר בּן ! על ֲח ֵברוֹ (פסחים לז:, נדרים יב:, מנחות עז:): Since a tevul yom may not throw the blood of a shela- The todah (thanksgiving offering) was accompanied by mim, he has no share in it (Zevachim 102b). four different types of loaves, ten of each type. Just Shelamim Our pasuk teaches that the Kohen takes one loaf of each הזֹּ ֵרק ֶאת דּם ה ְשּׁל ִמים. ְמנ לן ִדּ ְב ִע! ינן ְז ִב יחה ִל ְשׁ מהּ, ְדּא! מר ְקר א (לעיל ג, of the four types of loaves as his portion. The rest belong א) ְ”ו ִאם ֶז! בח ְשׁל ִ מים קְ ר בּנוֹ“ ֶשׁ ְתּ ֵהא ְז ִב יחה ְל ֵשׁם ְשׁל ִ מים. ְו ִד ְיל מא ה ְ!יינוּ to the owner. ְשׁמ ְ!ייהוּ? ִמ ִדּ ְכ ִתיב (להלן פסוק לג) ”ה!מּ ְ!קִריב ֶאת ! דּם ה ְ!שּׁל ִ מים“, ”ה!זֵֹּרק implies wholeness. This teaches ( ֶאח ד) The term one ֶאת ! דּם ה ְ!שּׁל ִ מים“, ְולֹא ְכּ ִתיב ֶז! בח ְוה כא ְכּ ִתיב ֶ”ז! בח“, ְשׁ! מע ִמ ינּהּ ֶשׁ ְתּ ֵהא that the Kohen should not take a broken loaf as his por- ְז ִב יחה ְל ֵשׁם ְשׁל ִ מים (זבחים ד.): tion, but should take a whole one. -teaches We see from our pasuk that the name of the peace of ,( ִמ כּל קְ רבּ ן) The phrase, of each kind of offering 263 that all four types of loaves should be treated as equal. He fering is just the word shelamim. This is important, 264 must bring ten loaves of each type, and the Kohen should because another pasuk says, if his offering is a “zevach take one of each type, not two loaves from one type and shelamim.” none from a second type (Pesachim 37b; Nedarim 12b; Since we know from our pasuk that the peace offering Menachos 77b). is called only “shelamim,” the word “zevach” in that pasuk is understood to mean the “slaughter” of the offering. That To the Kohen who pasuk teaches that the slaughter of a shelamim should — ל ֹכּ ֵהן הזֹּ ֵרק ֶאת דּם ה ְשּׁל ִמים לוֹ ִי ְה ֶיה throws the blood of the shelamim, it shall be his. be performed for the sake of a shelamim (lishmo), and not for the sake of any other type of offering (Zevachim No Rights 4a). A tevul yom (literally, one who immersed that day) is a And the meat — ְוּב שׂר ֶז בח תּוֹדת ְשׁל מיו ְבּיוֹם ק ְר בּנוֹ ֵיא ֵכל .15 tamei (ritually impure) person who immersed in a mikveh. of the todah sacrifice that is his shelamim shall be Even so, he may not eat terumah or offerings until after eaten on the day of its offering. sunset.
This is the law of the nazir who shall ,זֹאת ! תּוֹרת ה!נּ ִ זיר ֲא ֶשׁר ִידֹּר קְ ר בּנוֹ ! לה‘. . . ֵכּן י ֲ!ע ֶשׂה. . . ,(The pasuk about the nazir states (Bamidbar 6:21 .262 pledge his offering to Hashem. . . so shall he do. . . The phrase so shall he do teaches that all the loaves are essential. 263. See also below, pasuk 23. 264. Above, 3:1.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 185 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 15-16
one from each kind of offering, a portion to HASHEM; To the Kohen who throws the blood of the shelamim, it shall be his. 15 And the meat of the todah sacrifice that is his shela- mim shall be eaten on the day of its offering; he shall not leave any of it until morning. 16 If the sacrifice of his offering is for a vow or a donation, on the day that he offers his sacrifice it shall be eaten; and on the next day, what is left over from it may be eaten.
FROM THE SEFER HACHINUCH meat through the day after it was slaughtered — two days -and the night in between. This is unlike the todah (thanks מצוה קמב: ֶשׁלֹּ א ְל ִהוֹתיר ִמ ְבּ שׂר ק ְר בּן ה תּוֹדה Mitzvah 142: The Prohibition to Leave Over Meat of the giving offering), which may be eaten only on the day it was Todah Offering slaughtered and the foll owing night. ְו ִאם ֶנ ֶדר אוֹ ְנד בה. ְכּ ֶשׁהוּא ֵאוֹמר בּוֹ ִ”אם ֶנ ֶדר אוֹ ְנד בה“, ִל ֵימּד ע!ל We are commanded not to leave any meat of the todah ֲח ִג! יגת אְ!רבּ עה ע שׂר ֶשׁ ֶנּ ֱא ֶכ ֶלת ִל ְשׁ ֵני י ִ מים ְול ְ!י לה ֶאח ד (פסחים עא:). offering uneaten until the morning. Similarly, we are pro- hibited to leave the meat of any offering beyond the time Our pasuk could have begun simply, “And an offering…” ְו ִאם allowed for its consumption. Instead, it adds the word if ( ). According to one opinion, this adds another type of offering that may be eaten for two Correct Intent days and the night in between — the chagigah offering that 267 Most animal offerings remain valid even if they are of- is brought on the 14th of Nissan, the day before Pesach fered for the sake of a different offering (shelo lishmo), (Pesachim 71b). although the owner does not fulfill his obligation, and he Without Delay must bring a replacement. When a person wishes to bring a voluntary offering, he can either make a neder (vow), personally undertaking to ְוּב שׂר ֶז בח תּוֹדת ְשׁל מיו. תּ ְ!נ יא: ְ”וּב! שׂר ֶז! בח ! תּוֹדת ְשׁל מיו. . . ְבּיוֹם ה ְ!קִריבוֹ bring one, and later designate the animal he will bring,268 ֶאת ִז ְבחוֹ וגו‘ ”, א!בּ א ח ִ נין א מ!ר ִמשּׁוּם ר ִ!בּי ֱא ִל ֶיע ֶזר: בּ א ְלל ֵ!מּד תּוֹד ה or he can give a nedavah (donation), by designating an ֶשׁ ְשּׁח טהּ ְל ֵשׁם ְשׁל ִ מים ְכּ ֵשׁ רה, ְשׁל ִ מים ֶשׁ ִנּ ְשׁ ֲחטוּ ְל ֵשׁם תּוֹדה ְפּ ִסוּלים. וּמ!ה .animal as an offering, without undertaking a personal vow ֶה ְפֵרשׁ ֵבּין ֶזה ל ֶ זה? תּוֹדה ְק רוּיה ְשׁל ִ מים ְו ֵאין ְשׁל ִ מים ְק ִרוּיין תּוֹד ה (זבחים ז.): ְו ִאם ֶנ ֶדר אוֹ ְנד בה. ִ”כּי ִתדֹּר ֶנ ֶדר“ (דברים כג, כב) , ֵאין ִלי ֶא לּא ֶנ ֶדר, ְנד ב ה By saying, the todah that is his shelamim, our pasuk is ִמנִּ!ין? ֶנ ֱא! מר כּאן ֶ”נ ֶדר“ ְו ֶנ ֱא! מר ְלה !לּן ִ”אם ֶנ ֶדר אוֹ ְנד בה“, ! מה ְלּה !לן ְנד ב ה teaching that the todah (thanksgiving offering) is a type of ִעמּוֹ ! אף כּאן ְנד בה ִעמּוֹ (ראש השנה ה:): -shelamim (peace offering).265 However, the Torah never re fers to a shelamim as a todah; therefore, although a todah Our pasuk mentions both the nedavah and the neder, is a type of shelamim, a shelamim is not a type of todah. connecting the two. This teaches us how to understand a If a todah was slaughtered for the sake of a shelamim, mitzvah in another pasuk. it is completely valid. But if a shelamim was slaughtered That pasuk says,269 When you make a neder to Hashem, for the sake of a todah, the owner does not fulfill his ob- your God, you shall not be late in paying it. This means that ligation, like any offering that was slaughtered not lishmo the neder must be fulfilled within a certain amount of time. (Zevachim 7a). The pasuk there does not speak about a nedavah. How- ever, we can learn about a nedavah through a gezeirah in both that pasuk ( ֶנ ֶדר) Day and Night shavah270 using the word neder and in ours. Just as a neder and nedavah are connected ְבּיוֹם ק ְר בּנוֹ ֵיא ֵכל. ל מ ְ!דנוּ ְל תוֹדה ֶשׁ ֶנּ ֱא ֶכ ֶלת ְליוֹם ו ל ְ!יל ה (זבחים לו.): Our pasuk says that the meat of the todah (thanksgiving in our pasuk, the rule of the other pasuk also applies to offering) shall be eaten “in the day.” both. Therefore, if a person designated an animal as a ne- This teaches that a todah may be eaten only on the day davah, the prohibition against delaying bringing it applies; it was slaughtered and the following night, but not the fol- he must bring it to the Beis HaMikdash and offer it before lowing day like every other type of shelamim (peace offer- the time limit has passed (Rosh Hashanah 5b). ing) (Zevachim 36a).266 on the day that he offers … — ְבּיוֹם ה ְק ִריבוֹ ֶאת ִז ְבחוֹ ֵיא ֵכל .And if the sacrifice of his sacrifice it shall be eaten — ְו ִאם ֶנ ֶדר אוֹ ְנד בה ֶז בח ק ְר בּנוֹ .16 his offering is for a vow or a donation… That Day ְבּיוֹם ה ְק ִריבוֹ ֶאת ִז ְבחוֹ ֵיא ֵכל. ִמנִּ!ין ְל דם ֶשׁ ִנּ ְפס ל ִבּ ְשׁ ִקיע!ת ה!ח !מּה? Another Offering ֶשׁ ֶנּ ֱא! מר ְ”בּיוֹם ה ְ!קִריבוֹ ֶאת ִז ְבחוֹ ֵיא ֵ כל“. ! בּיּוֹם ֶשׁא !תּה ֵזוֹב!ח א !תּה מ ְ!קִריב, Our pasuk teaches that if the person brings a shelamim ! בּיּוֹם ֶשׁ ִאי א !תּה ֵזוֹב!ח ִאי א !תּה מ ְ!קִריב (זבחים נו.): peace offering) as a voluntary offering, he may eat its)
265. See discussion above, pasuk 13, “All Four.” 266. See Schottenstein Edition, note 13, for how other types of offerings are de- rived from this pasuk. 267. This offering is brought as needed, so that there should be an abundant amount of meat at the Pesach Seder. 268. In such a case, if the designated animal dies or is lost before it is offered, the vow has not yet been fulfilled, and he will have to bring a different animal instead. 269. Devarim 23:22. 270. See note 224.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 186 / ספר ויקרא פרשת צו ז / יז־יח
יז ְו ה נּוֹתר ִמ ְבּI שׂר הזּEבח ַבּיּוֹם֙ ה ְשּׁ ִל ִ֔ישׁי בּ אשׁ ִי ָשּׂW רף: יז ְוּד ִא ְשׁתּ! אר ִמ ְבּ! סר ִנ ְכס תא ְבּ יוֹמא ְת ִלית א ה ְבּ נוּרא ִי תּוֹקד: יח ְו ִאם ִא ְת ֲאכ ל א ִי ְת ֲא ֵכל יח ְוO אם הWא ֣ ֹכל W֠יא ֵ֠כל ִמ ְבּ ַשׂ ֶ֨ר־ז בח ְשׁל ֜מיו ַבּ ֣יּוֹם ה ְשּׁ ִל ִישׁ ֘י ִמ ְבּס!ר ִנ ְכ! סת ְקוּד ִשׁוֹהי ְבּיוֹמ א ְת ִלית א ה
רש“י כד), ֵ”תּת ְוקֹ ֶדשׁ ְוָצ ָבא ִמ ְר ָמס“ (דניאל ח, יג): (יח) ְו ִאם ֵה ָא ֹכל ֵי ָא ֵכל ה ְק ָר ָבה הוּא ִנ ְפ ָסל ְו ֵאינוֹ ִנ ְפ ָסל בּ ְשּׁ ִל ִישׁי (תורת כהנים פרשתא ח, א; זבחים וגו‘. ִבּ ְמח ֵשּׁב בּ ְשּׁ ִח ָיטה ְל ָא ְכלוֹ בּ ְשּׁ ִל ִישׁי ה ָכּתוּב ְמד ֵבּר. ָיכוֹל ִאם ָאכל ִמ ֶמּנוּ כט.). ְו ֵכן ֵפּירוּשׁוֹ: ִבּ ְשׁ עת ה ְק ָר ָבתוֹ לֹא ת ֲע ֶלה זֹאת ְבּמ ֲח ָשׁ ָבה, ְו ִאם ִח ֵשּׁב ִ”פּגּוּל בּ ְשּׁ ִל ִישׁי ִי ָפּ ֵסל ְלמ ְפ ֵר ַע, תּ ְלמוּד לוֹמר ”המּ ְק ִריב ֹאתוֹ לֹא ֵי ָח ֵשׁב“, ִבּ ְשׁעת ִי ְהֶיה“:
.his sacrifice, in our pasuk, can also be the blood to the Altar, and applying the blood to the Altar , ִז ְבחוֹ The word translated as “its slaughter.” If, while performing one of these avodos (services), some- This teaches that the blood of an offering “is offered” one had in mind that it be consumed after the proper time, ”.i.e., it can be applied — on the Mizbe’ach it is invalidated and considered piggul, “repulsive — (ה ְ!קִריבוֹ) ְו ִאם ֵהא ֹכל ֵיא ֵכל ִמ ְבּ שׂר ֶז בח ְשׁל מיו בּיּוֹם ה ְשּׁ ִל ִישׁי לֹא ֵיר ֶצה. א! מר ר ִ!בּי .( ִז ְבחוֹ) Altar) only on the day the offering is slaughtered) ֱא ִל ֶיע ֶזר: כּוֹף א ְ ז ְנ ך ִל ְשׁ ! מוֹע, ִבּ ְמח ֵ!שּׁב ֶל ֱאכוֹל ִמ ִזּ ְבחוֹ ! בּיּוֹם ה ְ!שּׁ ִל ִישׁי ה !כּתוּב Once the day ends, the blood is unfit for use and may not ְמד ֵ!בּר, אוֹ ֵאינוֹ ֶאלּ א ְבּ ֵאוֹכל ִמ ִזּ ְבחוֹ ְליוֹם ְשׁ ִל ִישׁי, א מְ!ר תּ: א! !חר ֶשׁהוּא .(be applied to the Mizbe’ach (Zevachim 56a כ ֵ שׁר י ֲ!חזוֹר ְו ִיפּ ֵ סל? (זבחים כט.): It shall be burned in the — בּיּוֹם ה ְשּׁ ִל ִישׁי בּ ֵאשׁ ִישּׂ ֵרף .17 fire on the third day. Our pasuk cannot be taken literally to mean that a shela- mim (peace offering) becomes invalid if a person eats its FROM THE SEFER HACHINUCH meat on the third day. Once it was offered properly, how ?would it now become invalid three days later מצוה קמג: ִמ ְצ ות ְשׂ ֵר פת נוֹתר ה ֳ קּ ד ִשׁים Mitzvah 143: The Obligation to Burn Leftover The pasuk must be talking about intention to eat the Kodashim (Nossar) offering after its allowed time. If the shelamim is offered We are obligated to burn nossar, meat of offerings that was with intention to eat its meat on the third day, it is invalid 272 left over beyond the time limit for eating those offerings. as piggul (Zevachim 29a). The Essential Ones Wait! -Applying the blood of an offering to the Mizbe’ach (Al בּיוֹם ה ְשּׁ ִל ִישׁי בּ ֵאשׁ ִישּׂ ֵרף. יכוֹל ִישֵּׂ רף ִמ יּד. . . תּ ְ!למוּד ! לוֹמר ! ”בּיּוֹם tar) is what makes the offering “accepted” to Hashem. ה ְ!שּׁ ִל ִישׁי בּ ֵ אשׁ ִישֵּׂ רף“, ! בּיּוֹם א !תּה ְשׂוֹרפוֹ ְו ִאי א !תּה ְשׂוֹרפוֹ בּ!לּ ְ!יל ה (פסחים An animal offering has four critical “blood services”: ג., זבחים נו:): slaughtering, catching the blood in a holy vessel, bring- The shelamim (peace offering) may be eaten for two ing the blood to the Altar, and applying the blood to the days and the night in between. We would have thought that Altar. If, while performing one of these avodos (services), once the second day has ended, and it may no longer be someone had in mind that it be consumed after its proper eaten, the nossar (meat that is left over) should be burned time, it is invalidated and considered piggul, “repulsive.” ְו ִאם ֵהא ֹכל ֵיא ֵכל. . . לֹא ֵיר ֶצה. י כוֹל לֹא ְת ֵהא מ ֲ!חשׁ בה ֶמוֹע ֶלת ֶא לּא ִבּ ְזִריק ה right away. Our pasuk, therefore, says that it should be ִבּ ְל בד, ִמנִּ!ין ְל! רבּוֹת ְשׁ ִח יטה ְוק!בּ לה, תּ ְ!למוּד ! לוֹמר ְ”ו ִאם ֵהא ֹ כל ֵיא ֵ כל ִמ ְבּשׂ!ר burned on the third day, teaching that the nossar is to be 271 ֶזב!ח ְשׁל מיו ! בּיּוֹם ה ְ!שּׁ ִל ִישׁי לֹא ֵיר ֶ צה“, בּ ְ!דּבִ רים ה ְ!מ ִב ִיאין ִל ֵידי ֲא ִכיל ה .(burned by day (Pesachim 3a; Zevachim 56b ה!כּ תוּב ְמד ֵ!בּר. יכוֹל ֶשׁ ֲא ִני ְמר ֶ!בּה ! אף ְשׁ ִפיכ!ת ִשׁיר ִ יים ְוה ְ!קט! רת ֵא ִימוּרין, — ְו ִאם ֵהא ֹכל ֵיא ֵכל ִמ ְבּ שׂר ֶז בח ְשׁל מיו בּיּוֹם ה ְשּׁ ִל ִישׁי לֹא ֵיר ֶצה .18 תּ ְ!למוּד ! לוֹמר ! ”בּיּוֹם ה ְ!שּׁ ִל ִישׁי לֹא ֵיר ֶ צה ה!מּ ְ!קִריב ֹאתוֹ לֹא ֵיח ֵ שׁב“. ְזִריק ה And if some of the meat of his shelamim sacrifice will ִבּ ְכל ל ה ְ י תה, ְול מּה י ְ צ תה? ְלה ִ!קּישׁ ֵא ֶל יה ! לוֹמר ְלך, ! מה ְזִּר יקה ְמ ֶיוּח ֶדת .be eaten at all on the third day, it will not be accepted ֶשׁ ִהיא ֲע בוֹדה ְוּמע ֶ!כּ ֶבת כּ!פּ רה, א!ף כּ ל ֲע בוֹדה ְוּמע ֶ!כּ ֶבת כּ!פּ רה, י ְ צאוּ ְשׁ ִפ! יכת ִשׁיר ִ יים ְוה ְ!קט! רת ֵא ִימוּרין ֶשׁ ֵאין ְמע ְ!כּ ִבין ֶאת ה!כּ!פּ ר ה (זבחים יג.): FROM THE SEFER HACHINUCH מצוה קמד: ֶשׁלֹּ א ֶל ֱא ֹכל ִפּגּוּל Our pasuk teaches that if the Kohen did an avodah (ser- Mitzvah 144: The Prohibition to Eat Piggul vice) of a shelamim with intention to eat its meat on the We are commanded not to eat piggul, an offering one of third day, the offering becomes invalid.273 Since it uses the whose key avodos (services) was performed with the intent phrase, it will not be “accepted,” we know it is speaking of to eat the edible portions or burn the sacrificed portions having zerikah (throwing the blood on the Mizbe’ach, Al- after their appropriate times. tar), because that is the avodah that provides the korban’s acceptance. Bad Thinking Since the pasuk describes this invalidation by saying “if literally, eating it will ,ְו ִאם ֵהא ֹ כל ֵיא ֵ כל) ”An animal offering has four critical “blood services”: it will be eaten at all slaughtering, catching the blood in a holy vessel, bringing be eaten ), the Torah teaches that an offering can become
271. See Schottenstein Edition, Zevachim note 22. 272. See Schottenstein Edition, note 12. 273. See previous discussion.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 187 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 17-18
Piggul — 17 What is left over from the flesh of the feast-offering shall be burned in the fire on the third rejected day. 18 And if some of the meat of his shelamim sacrifice will be eaten at all on the third day, invalid through improper intention during any of the avo- the blood to the Altar, and applying the blood to the Altar. dos that cause it to become permitted for consumption. If, while performing one of these avodos (services), some- This includes shechitah (slaughtering) and kabbalah (re- one had in mind that it be consumed after its proper time, ceiving the blood), because without either of those avodos it is invalidated and considered piggul, “repulsive.” ְו ִאם ֵהא ֹכל ֵיא ֵכל ִמ ְבּשׂר ֶזבח ְשׁל מיו. אוֹ ֵאינוֹ ֵמ ִביא ֶאלּ א ! כּ ֵיּוֹצא .the offering may not be eaten ִב ְשׁל ִ מים, ! מה ְשּׁל ִ מים ְמיוּח ִ דים ֶנ ֱאכ ִ לין ִל ְשׁ ֵני י ִ מים ְול ְ!י לה ֶא חד ! אף כּ ל -Based on this reasoning, we might say that if the Ko ֶנ ֱאכ ל ִל ְשׁ ֵני י ִ מים ְול ְ!יל ה ֶא חד, ֶנ ֱאכ ל ְליוֹם ו ל ְ!יל ה ִמנִּ!ין? תּ ְ!למוּד לוֹמ!ר hen burned the offering on the Mizbe’ach or poured the ִ”מ ְבּ! שׂר“, כּל ֶשׁ ְשּׁי ריו ֶנ ֱאכ ִ לין. עוֹלה ֶשׁ ֵאין ְשׁיֶ ר יה ֶנ ֱאכ ִ לין ִמנִּ!ין? תּ ְ!למוּד remainder of the blood at the base of the Mizbe’ach with ! לוֹמר ֶ”ז! בח“ (זבחים מד.): the intention to eat its meat on the third day, it would also 274 become invalid. Our pasuk teaches that a shelamim (peace offering) be- This is not true, however. We know this because our comes invalid if it is slaughtered with intention to eat it on the pasuk uses the avodah of zerikah as its example of the third day. If we want to learn from shelamim that other types avodah during which this intention causes invalidation. of korbanos (offerings) are included in this law, we should Zerikah is needed for an offering to be valid and give include only korbanos that may be eaten for two days with atonement to its owner. the night in between. How do we know that piggul applies This is true also of shechitah and kabbalah. to korbanos that may be eaten only for a day and a night? On the other hand, the offering is valid even if it was not The pasuk could have said, “and if some of his shelamim burned on the Mizbe’ach and its remaining blood was not will be eaten at all.” Instead, it says, if some of the “meat” of his shelamim sacrifice will be eaten at all. The ( ִמ ְבּשׂ!ר) poured at the base of the Mizbe’ach. It therefore does not tells us that piggul applies even ( ִמ ְבּשׂ!ר) become invalid by the Kohen having an improper intention extra word meat during these avodos (Zevachim 13a). to korbanos whose meat is eaten for a different amount of The Mizbe’ach’s Food time than the shelamim meat. An animal offering has four critical “blood services”: The meat of an olah (burnt offering) is not eaten at all; it is slaughtering, catching the blood in a holy vessel, bring- burned in its entirety on the Mizbe’ach (Altar). The extra word .includes a korban whose meat is not eaten ( ֶזב!ח) ing the blood to the Altar, and applying the blood to the sacrifice Altar. If, while performing one of these avodos (services), If any of these are offered with intention that the eaten someone had in mind that it be consumed after its proper parts be eaten or the burned parts be burned on the follow- time, it is invalidated and considered piggul, “repulsive.” ing day, they become invalid (Zevachim 44a). בּיּוֹם ה ְשּׁ ִל ִישׁי לֹא ֵיר ֶצה. . . ִפּּגּוּל ִי ְה ֶיה ְו ִאם ֵהא ֹכל ֵיא ֵכל. ְוּשׁ ִפיכ!ת ִשׁיר ִ!ים ְוה ְ!קט! רת ֵא ִימוּרין לֹא פּ ְ סל ה ְבּהוּ On the third day, it is — מ ֲ!חשׁ בה? ְוה ת ְ!נ יא. . . ִמנִּ!ין ְל! רבּוֹת ְשׁ ִפיכ!ת ִשׁיר ִ!ים ְוה ְ!קט ר!ת ֵא ִימוּרים, .not acceptable, it shall be piggul תּ ְ!למוּד ! לוֹמר ְ”ו ִאם ֵהא ֹ כל ֵיא ֵ כל“, ִבּ ְשׁ ֵתּי ֲא ִכילוֹת ה!כּ תוּב ְמד ֵ!בּר, א!ח!ת Time and Place ֲא ִכ ! ילת א דם ְוא! !חת ֲא ִכ ! ילת ִמ ְז ֵבּ!ח (זבחים יג:, כח:, מנחות יז., חולין פא:): :”An animal offering has four critical “blood services ְו ִאם ֵהא ֹ כל) The pasuk mentions the word “eaten” twice -literally: if eating it will be eaten. We know that it is slaughtering, catching the blood in a holy vessel, bring ,( ֵיא ֵ כל not referring to actual eating, but rather the Kohen’s inten- ing the blood to the Altar, and applying the blood to the tion to eat the offering after the allowed time.275 Altar. If, while performing one of these avodos (services), The two mentions of “eating” teach that the korban (of- someone had in mind that it be consumed after its proper fering) can become invalid in one of two ways: The Kohen time, it is invalidated and considered piggul, “repulsive.” בּיּוֹם ה ְשּׁ ִל ִישׁי לֹא ֵיר ֶצה. . . ִפּּגּוּל ִי ְה ֶיה. ְ”שׁ ִל ִישׁי“ חוּץ ִל ְז! מנּוֹ, ִ”פּיגּוּל“ intends that a person will eat the meat after the allowed חוּץ ִל ְמקוֹמוֹ (זבחים יד., כח., כח:, פב.): time, or the Kohen intends that the Mizbe’ach (Altar) will בּיּוֹם ה ְשּׁ ִל ִישׁי לֹא ֵיר ֶצה. ְכּ ֶשׁהוּא ֵאוֹמר ְ”שׁ ִל ִישׁי“ ְבּפ ר! שׁת ְקדֹ ִשׁים ִתּ ְהיוּ, consume its share of the korban after the time allowed for (להלן יט, ו), ֶשׁ ֵאין תּ ְ!למוּד ! לוֹמר, ֶשׁ ֲהֵרי ְכּ בר ֶנ ֱא! מר ְ”ו ִאם ֵהא ֹ כל ֵיא ֵ כל :this. The Mizbe’ach’s consumption itself has two elements ִמ ְבּ! שׂר ֶזב!ח ְשׁל מיו ! בּיּוֹם ה ְ!שּׁ ִל ִישׁי“, ִאם ֵאינוֹ ִע ְני ן ְלחוּץ ִל ְז! מנּוֹ ְתּ ֵנהוּ The burning of the sacrificial parts on the Mizbe’ach and ְל ִע ְנ! ין חוּץ ִל ְמקוֹמוֹ (זבחים כח.־כח:): the pouring of the remainder of the blood on the Mizbe’ach 276 base (Zevachim 13b, 28b; Menachos 17a; Chullin 81b). It was unnecessary for the pasuk to say that the korban since it just said it will ( ִפּגּוּל ִי ְה ֶיה) Other Korbanos (offering) shall be piggul ,It adds the phrase to teach that .( ֵיר ֶ צה לֹא) An animal offering has four critical “blood services”: not be accepted slaughtering, catching the blood in a holy vessel, bringing in addition to the intention listed, there is another intention
274. It is prohibited to eat an offering until its sacrificial parts have been burned upon the Mizbe’ach. Similarly, it is probable that the remain- ing blood must be poured at the base of the Mizbe’ach before the korban may be eaten. 275. See previous two discussions. 276. It comes out that there are two conditions that must be met for an offering to become invalid: (a) The improper intention must take place during one of the blood avodos. (b) The intention must be that some act of consumption [applying the blood, pouring the remaining blood,
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 188 / ספר ויקרא פרשת צו ז / יט
֣לֹא יWר ֶצ ֒ה ה ַמּ ְקO ריב ֹא ֗תוֹ ֧לֹא יWח[ שׁב ֖לוֹ ִפּ ֣גּוּל י ְ'ה יה ְוהנּ ֶ#פשׁ ל א ְי ֵהא ְלר ֲ!עו א ִדּ ְמקֵ רב י ֵ תהּ ל א ִי ְת ֲח ֵשׁב ֵלהּ ְמר חק ְי ֵהא ֶו ֱאנ!שׁ ְד ֵייכוּל ִמ ֵנּהּ ֵחוֹבהּ ה ֹ.אכ Pֶלת ִמX מּנּוּ ֲעוBֹ נהּ ִתּ. שּׂא: יט ְוהבּ֞שׂר ֲא ֶשׁ ִר־יh גּע ְבּ כל־ט ֵמא֙ ְיק ֵ!בּל: יט ְוּב! סר ְקוּד שׁא ִדּי ִי ְק! רב ְבּ כל ְמס א ב ל א ִי ְת ֲא ֵכל ְבּ נוּרא ִי תּוֹקד ְוּב! סר ְקוּדשׁ א ֣לֹא יWא ֵ֔כל בּ אשׁ ִי ָשּׂ\ רף ְו֨הבּ֔שׂר כּל־ט ֖הוֹר יֹאכ]ל בּ. שׂר: כּ ל ִדּ ְיד ֵכי ְל ְקוּד שׁא ֵייכוּל ְבּ! סר ְקוּד שׁא:
רש“י ְו ה ֶנּ ֶפשׁ ָה ֹא ֶכ ֶלת ִמ ֶמּנּוּ. ֲא ִפילּוּ ְבּ ְתוֹך ה ְזּמן ֲעוֹ ָנהּ ִתּ ָשּׂא: (יט) ְו ה ָבּ ָשׂר. ְל ָכ ְך ֶנ ֱא מר ָ”כּל ָטהוֹר יֹאכל ָבּ ָשׂר“ (תורת כהנים שם ז): ְ[ו ה ָבּ ָשׂר ָכּל ֶשׁל קֹ ֶדשׁ ְשׁ ָל ִמים ֲא ֶשׁר ִי גּע ְבּ ָכל ָט ֵמא לֹא ֵי ָא ֵכל: ְו ה ָבּ ָשׂר. ְל רבּוֹת ָטהוֹר יֹ אכל ָבּ ָשׂר. ְכּלוֹמר, ָכּל מה ֶשּׁ ָאס ְר ִתּי ְל ָך ְבּח ָטּאת ְו ָא ָשׁם ֶשׁ ִאם ֵא ֶבר ֶשָׁיָּצא ִמ ְקָצתוֹ ֶשׁה ְפִּנ ִימי ָמוּתּר (תורת כהנים פרשתא ט, ו): ָכּל ָטהוֹר ָי ְצאוּ חוּץ ל ְקּ ָל ִעים ֲא ִסוּרין, ְכּמוֹ ֶשׁ ָכּתוּב ”בּ ֲחצר ֹא ֶהל ֵמוֹעד יֹ ְאכ ָלוּה“ יֹ אכל ָבּ ָשׂר. מה תּ ְלמוּד לוֹמר, ְל ִפי ֶשׁ ֶנּ ֱא מר ְ”ודם ְז ָב ֶח ָיך ִי ָשּׁ ֵפ ְך וגו‘, (לעיל ו, ט), ְבּ ָב ָשׂר ֶזה ֲאִני ֵאוֹמר ְל ָך ָ”כּל ָטהוֹר יֹאכל ָבּ ָשׂר“, ֲא ִפילּוּ ְבּ ָכל ְוה ָבּ ָשׂר ֹתּ ֵאכל“ (דברים יב, כז), ָיכוֹל לֹא יֹ ְאכלוּ ְשׁ ָל ִמים ֶא ָלּא ה ְבּ ָע ִלים ָה ִעיר]:
-it will not be considered, can be un ,לֹא ֵיח ֵ שׁב that also invalidates a korban.277 The words meaning “he ,לֹא י ֲ!חשֹׁב obvi- derstood as if they were vowelized ,(! בּיּוֹם ה ְ!שּׁ ִל ִישׁי) Our pasuk’s phrase, on the third day ously refers to intention to eat the shelamim (peace offer- shall not intend.”280 ing) after its allowed time. The phrase, it shall be piggul The law is that if a Kohen knew his improper intention adds an intention to eat the korban outside its will invalidate the korban, he must pay its owner for the ,( ִפּגּוּל ִי ְה ֶיה) proper place. That also invalidates an offering.278 loss. If the Kohen did not know that his intention would According to another opinion, a very similar pasuk invalidate the offering, it still becomes invalid, but he does teaches that the intention to eat the korban outside its not have to pay the owner. proper place invalidates it. It says,279 But if it will be con- Generally, if an agent does something harmful to the sumed on the third day, it is piggul — it will not be ac- owner, the act is considered as if it were not done, because cepted. This second pasuk is not needed to teach about the owner did not want his agent to harm him, and there- intention beyond the allowed time, because we know fore the agent is considered to be acting on his own, not as that invalidation from our pasuk. That pasuk teaches us a representative of the owner. If the Kohen is considered the about intention to eat the meat outside the proper place agent of the owner, we should say that his piggul intention (Zevachim 14a, 28a-28b, 82a). should not invalidate the korban, since it would be harmful to the owner. המּ ְק ִריב ֹאתוֹ לֹא ֵיח ֵשׁב לוֹ — The one who offers it may not However, since our pasuk can be read to mean “he shall intend this. not intend,” it teaches that even though the Kohen is nei- Just a Thought ther the korban’s owner nor the agent of its owner, his im- proper intent still invalidates the korban (Nedarim 36a).281 לֹא ֵיח ֵשׁב. ִמנִּ!ין ִל ְמח ֵ!שּׁב ְבּק ד ִ שׁים ֶשׁהוּא ֶלוֹקה, תּ ְ!למוּד ! לוֹמר ”לֹא ֵיח ֵ שׁב“ (זבחים כט:): ,It shall be piggul — ִפּגּוּל ִי ְה ֶיה ְוה ֶנּ ֶפשׁ ה ֹא ֶכ ֶלת ִמ ֶמּנּוּ ֲעוֹ נהּ ִתּשּׂא it will not ,לֹא ֵיח ֵ שׁב According to one opinion, the words and the soul that eats from it shall bear its iniquity. be considered, can be understood as if it they were vowel- meaning, “he shall not intend.” This prohibits The Punishment ,לֹא י ֲ!חשֹׁב ized the Kohanim from having wrong intentions during the avo- An animal offering has four critical “blood services”: dah (sacrificial service). slaughtering, catching the blood in a holy vessel, bring- Therefore, if a Kohen does have the wrong intent, he is ing the blood to the Altar, and applying the blood to the punished with lashes (malkus), the standard punishment Altar. If, while performing one of these avodos (services), for violating a prohibition (Zevachim 29b). someone had in mind that it be consumed after its proper A Bad Agent time, it is invalidated and considered piggul, “repulsive.” ְוה ֶנּ ֶפשׁ ה ֹא ֶכ ֶלת ִמ ֶמּנּוּ ֲעוֹ נהּ ִתּ שּׂא. ִפּיגּוּל ֶא חד ִמ ֵגּוּפי תּוֹרה, ְולֹא ִל ְימּדוֹ A non-Kohen may slaughter a korban (offering), but ה!כּ תוּב ֶאלּ א ִמ ְגּ ֵז ירה שׁ וה, ְדּא! מר ר ִ!בּי יוֹח נן: תּ ֵ ני ז ְ!ב דּא בּ!ר ֵלִוי: ֶנ ֱאמ!ר he may not do any of the later avodos (services); those (יט, ח) ְלה !לּן ְ”ו ֹא ְכ ליו ֲעוֹנוֹ ִי שּׂא“, ְו ֶנ ֱא! מר כּאן ְ”וה ֶ!נּ ֶפשׁ ה ֹ א ֶכ ֶלת ִמ ֶמּנּוּ must be done by a Kohen. There is a question whether the ֲעוֹ נהּ ִתּ שּׂא“, ! מה ְלּה !לּן כֵּ רת ! אף כּאן כֵּ רת (כריתות ה.): Kohen who performs these avodos is acting as an agent of ְוה ֶנּ ֶפשׁ ה ֹא ֶכ ֶלת ִמ ֶמּנּוּ ֲעוֹנהּ ִתּ שּׂא. ק ְ ד ֵשׁי ְעוֹב ֵדי כּוֹכ ִ בים. . . ְו ֵאין ח !יּ ִיבין .Hashem or as the agent of the offering’s owner ֲע ֵל ֶיהם ִמשּׁוּם ִפּיגּוּל נוֹתר ְוט ֵ מא. . . ְוי ִ ליף ִפּיגּוּל ”ע וֹן“ ”ע וֹן“ ִמ נּוֹתר, ִדּ ְכ ִתיב לֹא ֵיח ֵשׁב לוֹ. ְתּ! נן: ה ֹ!כּ ֲה ִנים ֶשׁ ִפּ ְיגּלוּ בּ ִ!מּ ְק דּשׁ ְמ ִז ִידין ח !יּ ִיבין, הא ְשׁוֹג ִגין גּ ֵ!בּי ִפּיגּוּל ְ”וה ֶ!נּ ֶפשׁ ה ֹ א ֶכ ֶלת ִמ ֶמּנּוּ ֲעוֹ נהּ ִתּ שּׂא“, ְוּכ ִתיב גּ ֵ!בּי נוֹת ר (להלן יט, ְפּ ִטוּרין, ֶאלּ א ֶשׁ ִפּיגּוּל ן ִפּיגּוּל. ִאי א ְ מר ְ!תּ ִבּ ְשׁל מא ְשׁ ֵלוּחי ִדּ ְשׁמ!יּ א הווּ ח) ְ”ו ֹא ְכ ליו ֲעוֹנוֹ ִי שּׂא ִכּי ֶאת קֹ ֶדשׁ ה‘ ִח ֵלּל“ (תמורה ג.): ה ְ!יינוּ ֶשׁ ִפּיגּוּל ן ִפּיגּוּל, ֶאלּ א ִאי א ְ מר ְ!תּ ְשׁ ֵלוּחי ִד ידן הווּ א! !מּאי ִפּיגּוּל ן ְ There are severe punishments that the Torah does not ִפּיגּוּל? ֵל ימא ֵליהּ: ְשׁ ִל יחא שִׁ!וּ ִיתיך ְל! ת ֵקּוּני ְולֹא ְל! ע ֵוּוּתי. א ְ מֵרי: ! שׁ ִאני גּ ֵ!בּי state outright, but teaches us only through a gezeirah ִפּיגּוּל ְדּא! מר ְק רא ”לֹא ֵיח ֵ שׁב לוֹ“, ִמ כּל מקוֹם (נדרים לו.): burning the sacrificial parts, or eating the meat] be performed after the allowed time. 277. See note 235. 278. See Schottenstein Edition, 28a note 29. 279. Below, 19:6. 280. See previous discussion. 281. See Schottenstein Edition, note 13.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 189 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 19
it will not be accepted, the one who offers it may not intend this — it shall be piggul, and the soul that eats from it shall bear its iniquity. Eating in a state 19 And the flesh that touches anything tamei may not be eaten, it shall be burned in of contamination fire; but of the [uncontaminated] flesh, any uncontaminated person may eat the flesh. shavah.282 One example is that kares283 is the penalty for while performing one of these avodos (services), someone someone who eats piggul. had in mind that it be consumed after its proper time, it is The pasuk invalidated and considered piggul, “repulsive.” If someone .( ֲעוֹנ הּ) Our pasuk uses the word iniquity about eating nossar, meat of an offering that was left be- eats the meat of this offering, he is punished with kares. 287 ְוה ֶנּ ֶפשׁ ה ֹא ֶכ ֶלת ִמ ֶמּנּוּ ֲעוֹנהּ ִתּ שּׂא. ֵאוֹמר ה י ה ר ִ!בּי ֵיוֹסי: ִפּ ֵיגּל ְבּיֵ ר ְך ֶשׁל .( ֲעוֹנוֹ) yond its proper time, also uses the word iniquity ְ י ִ מין לֹא ִנ ְתפּ ֵ!גּל ה!יּ ֵ רך ֶשׁל ְשׂמֹאל, ! מאי ט ְ!ע מא, ִאיבּ ִ עית ֵא ימא ְסב רא. . . These common words form a gezeirah shavah to teach that ְו ִאיבּ ִ עית ֵא ימא ְק רא ְ”וה ֶ!נּ ֶפשׁ ה ֹ א ֶכ ֶלת ִמ ֶמּנּוּ ֲעוֹנ הּ ִתּ שּׂא“, ִמ ֶמּנּוּ ְולֹא just as the pasuk tells us that someone who eats nossar is ֵמ ֲח ֵבירוֹ (מנחות יג:): punished with kares, so, too, someone who eats piggul is ( ִמ ֶמּנּוּ) ”punished with kares. Our pasuk says that the person who eats of “it We learn another law from this gezeirah shavah. If some- will be punished with kares. According to one opinion, “it” one eats nossar of an idolater’s korban, he is not punished teaches that if the Kohen had the improper intention for with kares (as derived from the pasuk about tumah284). In a specific limb, one would be punished by kares only for the same way, someone who eats the meat of an idola- eating that limb. ter’s korban that became piggul is not punished with kares Therefore, if the Kohen intended to eat the meat of the right (Kereisos 5a, Temurah 3a). thigh after the allowed time, the left thigh does not become 288 A Bad Throw piggul, though it is prohibited. If someone eats the left side, 289 An animal offering has four critical “blood services”: he will not be punished with kares (Menachos 13b). And the flesh — ְוהבּ שׂר ֲא ֶשׁר ִי גּע ְבּ כל ט ֵמא לֹא ֵיא ֵכל .slaughtering, catching the blood in a holy vessel, bringing 19 the blood to the Altar, and applying the blood to the Altar. If, that touches anything tamei may not be eaten. while performing one of these avodos (services), someone had in mind that it be consumed after its proper time, it is FROM THE SEFER HACHINUCH מצוה קמה: ֶשׁלֹּ א ֶל ֱא ֹכל ְבּ שׂר ק ד ִשׁים ֶשׁ ִנּ ְט מא invalidated and considered piggul, “repulsive.” If someone eats the meat of this offering, he is punished with kares. 285 Mitzvah 145: The Prohibition to Eat Meat of Kodashim That Became Tamei ִפּּגּוּל ִי ְה ֶיה ְוה ֶנּ ֶפשׁ ה ֹא ֶכ ֶלת ִמ ֶמּנּוּ ֲעוֹנהּ ִתּ שּׂא. ְזִריק ה ְדשְׁ רי א בּ שׂ ר מצוה קמו: ִמ ְצ ות ְשׂ ֵר פת ְבּ שׂר קֹ ֶדשׁ ֶשׁ ִנּ ְט מא בּ ֲ!א ִכ ילה מ ְ!י יתּא ִל ֵידי ִפּיגּוּל, ְזִר יקה ְדּלֹא שְׁ ר יא בּ שׂר בּ ֲ!א ִכ ילה לֹא מ ְ!ייתּ א ִל ֵידי ִפּיגּוּל. א! מר ֵליהּ ! רב א ִ!שּׁי ְל! מר ְזוּט רא: ְמנ א ל ְ ך הא? ִדּ ְכ ִתיב ְ”ו ִאם Mitzvah 146: The Obligation to Burn Meat of Kodashim ֵהא ֹ כל ֵיא ֵ כל ִמ ְבּ! שׂר ֶז! בח ְשׁל מיו. . . ִפּגּוּל ִי ְה ֶיה“, ִמי ֶשׁ ִפּיגּוּלוֹ גּ! רם לוֹ, י צ א That Became Tamei ֶזה ֶשׁ ֵאין ִפּיגּוּלוֹ גּ! רם לוֹ (זבחים כז.): it shall be piggul The phrase is followed by the state- Different Degrees ment, and the soul that eats from it shall bear its iniquity. As a general rule, when tumah (ritual impurity) is trans- This teaches that the kares punishment applies to meat mitted from one object to another, the recipient acquires a that would have been permissible if not for the defect of lower degree of tumah than that of the transmitter. piggul. If a different prohibition caused the meat to be for- When a primary source of tumah — known as an av bidden, the korban is not considered piggul, and one who lit., father of tumah] — such as a] (! אב ! ה ְטּוּמא ה) hatumah eats its meat is not punished with kares. dead sheretz,290 neveilah (an animal carcass), someone For example, if the Kohen throws the blood of a kor- who touched a corpse, etc., comes in contact with a ban in the wrong place, with an intention to eat its meat person, utensil, or food, it transmits tumah to it, but the after the allowed time, the korban is certainly invalid, but — ( ִראשׁוֹן ְל ְטוּמא ה) recipient becomes a rishon letumah it is not piggul, since it was not the Kohen’s intention that first degree of derived tumah, which is lower than the invalidated the korban. It was invalid because the blood primary source. was thrown in the wrong place. Thus someone who eats its This lower state of tumah can no longer transmit tumah kares (Zevachim 27a).286 meat is not punished with to people or utensils, but it can transmit to all foods The Other Side [even to ordinary food and maaser sheni 291], and makes a second degree — ( ֵשׁ ִני ְל ְטוּמא ה) An animal offering has four critical “blood services”: them a sheni letumah slaughtering, catching the blood in a holy vessel, bringing of derived tumah. the blood to the Altar, and applying the blood to the Altar. If, This further weakened state of tumah can no longer
282. See note 224. 283. Premature death; a fuller discussion of kares can be found in the General Introduction to Tractate Kereisos in the Schottenstein Edition of Talmud Bavli. 284. See Vayikra 22:2. 285. See note 222. 286. See Schottenstein Edition, note 15. 287. See note 222. 288. See Schottenstein Edition, notes 29 and 31. 289. See Schottenstein Edition, note 31. 290. Any one of the eight creeping creatures listed below, 11:29-30. 291. The “second tithe,” a tithe that the owner of a crop separates and
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 190 / ספר ויקרא פרשת צו ז / יט
transmit tumah to ordinary or maaser sheni food, but The “beverages of the butchering place” are (1) blood it can still transmit tumah to terumah292 and kodashim that escaped from the offerings during their slaughter and -water used in washing the slaughtered offering. Ac (2) ְשׁ ִל ִישׁי) offerings), and makes them a shelishi letumah) third degree of derived tumah. cording to one opinion, the “beverages of the butchering — ( ְל ְטוּמא ה This yet further weakened state of tumah can no lon- place” can become tamei (ritually impure), but they can- ger transmit tumah to terumah, but it can still transmit not transmit tumah to other things. ְוהבּ שׂר ֲא ֶשׁר ִיגּע ְבּ כל ט ֵמא לֹא ֵיא ֵכל. ִמי א! מר ְשׁ ֵמוּאל דּ כן ִמ ְלּט ֵ!מּא tumah to kodashim, and makes them a revi’i letumah ְטוּמ! את ֲא ֵחִרים ֲא בל ְטוּמ! את ע ְ!צ מן ֵישׁ ל ֶ הן, ְקִרי כּאן ְ”וה!בּ שׂר ֲא ֶשׁר .fourth degree of derived tumah — ( ְר ִב ִיעי ְל ְטוּמא ה) ִי! גּע ְבּ כל ט ֵ מא לֹא ֵיא ֵ כל“, א! מר ! רב ִשׁ ישׁא ְבֵּריהּ ְדּ! רב ִא ִידי: ִמ ִידי דּ ֲ!הו ה ְוהבּ שׂר ֲא ֶשׁר ִי גּע ְבּ כל ט ֵמא לֹא ֵיא ֵכל. ְשׁ ִל ִישׁי ל!קֹּ ֶדשׁ ִמן ! ה תּוֹרה ִמנִּ!ין? אְ!ר ִב ִיעי בּ!קֹּ ֶדשׁ (פסחים טז.): ִדּ ְכ ִתיב ְ”וה!בּ שׂר ֲא ֶשׁר ִיגּ!ע ְבּכ ל ט ֵ מא לֹא ֵיא ֵ כל“, ִמי לֹא ע ְ!ס ִקינ ן ְדּנ ג!ע -Our pasuk says that if meat of a korban (offering) touch ְבּ ֵשׁ ִני, ְוק א! מר ר ֲ!חמ נא ”לֹא ֵיא ֵ כל“ (פסחים יח:־יט., חגיגה כד., סוטה כט:): es anything tamei (ritually impure) it becomes tamei and ְוהבּ שׂר ֲא ֶשׁר ִיגּע ְבּ כל ט ֵמא לֹא ֵיא ֵכל. ק! ריי דּ! רשׁ ר ִ!בּי ֵיוֹסי. ְ”וה!בּ שׂ ר .may not be eaten ֲא ֶשׁר ִי! גּע“, ֶזה ֵשׁ ִני ֶשׁנּ! גע ְבִּראשׁוֹן. ְ”בּ כל ט ֵ מא“, ֶזה ְשׁ ִל ִישׁי ֶשׁנּ! גע ְבּ ֵשׁ ִני. If the beverages of the butchering place are tamei, they ”לֹא ֵיא ֵ כל“, סוֹף ט ֵ מא לֹא ֵיא ֵ כל. . .תּ ֵ ני ר ִ!בּי ִי ְשׁמ ֵ עאל: ְ”וה!בּ שׂר ֲא ֶשׁר ִיגּ!ע should make the meat of the offering tamei. However, it ְבּכ ל ט ֵ מא“, ֶזה ִראשׁוֹן ֶשׁנּ ג!ע ְבּט ֵ מא, ”לֹא ֵיא ֵ כל“, ְל! רבּוֹת ֶאת ה ֵ!שּׁ ִני ,is possible that these beverages are like a revi’i letumah (ירושלמי חגיגה ג, ב; ירושלמי סוטה ה, ב): fourth degree of tumah,294 and a revi’i cannot transmit Our pasuk, which discusses the meat of a korban shela- tumah to anything else. It is therefore possible that these mim (peace offering), could have said simply, “the flesh beverages become tamei, but cannot transmit tumah that touches something tamei may not be eaten.” Instead (Pesachim 16a).295 it adds a word and says, the flesh that touches “anything” tamei may not be eaten. This extra word includes a No Benefit ( ְבּכ ל) ְוהבּ שׂר ֲא ֶשׁר ִי גּע ְבּ כל ט ֵמא לֹא ֵיא ֵכל בּ ֵאשׁ ִישּׂ ֵרף. ֶשׁ ֵאין תּ ְ!למוּד לוֹמ!ר sheni letumah. Therefore, the pasuk teaches that if the ”לֹא ֵיא ֵ כל“, ! מה תּ ְ!למוּד ! לוֹמר ”לֹא ֵיא ֵ כל“?. . . ִאם ֵאינוֹ ִע ְני ן ְלגוּפוֹ ְתּ ֵנהוּ meat of an offering touches even a sheni letumah, it be- ִע ְני ן ְל כל ִא ִיסּוּרין ֶשׁ! בּ תּוֹרה, ְו ִאם ֵאינוֹ ִע ְני ן ל ֲ!א ִכ ילה ְתּ ֵנהוּ ִע ְני ן ל ֲ!הנ א ה comes tamei as a shelishi and may not be eaten. Another (פסחים כד.): lesson then teaches us that kodashim are also subject to 296 one more level of tumah (Pesachim 18b-19a; Chagigah We can derive from the laws of maaser sheni that a 24a; Sotah 29b). tamei (ritually impure) offering may not be eaten, so the To- Others understand our pasuk to teach regarding every rah did not need to write our pasuk to teach us this. Our pa- level, and explains the pasuk as follows: “The flesh that suk is actually teaching us about other items that the Torah teaches that the shelamim meat prohibited, meaning chametz on Pesach and the murderous (ְוה!בּ שׂר ֲא ֶשׁר ִיגּ!ע) ”touches 297 that touches a rishon becomes a sheni; “anything tamei” ox that is to be stoned. The pesukim about chametz and 298 means that the meat that touches the sheni be- the ox clearly say that they are forbidden to be eaten. Our ( ְבּ כל ט ֵ מא) comes a shelishi; and the next words, “may not be eaten” pasuk is teaching that we are also forbidden from having .(refer to the sacred meat that touches the sheli- any benefit from these items (Pesachim 24a 293,(לֹא ֵיא ֵ כל) shi, telling us that it becomes a revi’i and may not be eaten. Holy Esteem ְוהבּ שׂר. ְל! רבּוֹת ֶאת ה ֵ ע ִצים ְוּל בוֹנה. ֵע ִצים ְוּלבוֹנ ה ְבּ ֵני ִא ! יטּ ֵמּוּיי ִנ ְינהוּ? Another opinion does not agree that the word anything ֶא לּא מ ֲ!על ה (פסחים לה.): -adds a second level of tumah. The pasuk is refer ( ְבּכ ל) ְוהבּ שׂר. ְל! רבּוֹת ֵע ִצים ְוּל בוֹנה, ֵע ִצים ְוּלבוֹנ ה ְבּ ֵני ֲא ִכיל הּ ִנ ְינהוּ, ֶאלּ א ring to meat that touched an av hatumah and became a ִחבּ!ת ה!קֹּ ֶדשׁ מ ְ!כ ְשׁ רא ְלהוּ וּמ!שְׁ!וּי א ְלהוּ ֶאוֹכל, ה כ א נ ִ!מּי ִחבּ!ת ה!קֹּ ֶדשׁ ,(לֹא ֵיא ֵ כל) rishon. The pasuk continues, it may not be eaten מ ְ!כשְׁ!רתּ הּ (חולין לו:) which adds that if other meat touched this rishon meat it becomes a sheni and also may not be eaten. This opinion ,(ה!בּ שׂ ר) Our pasuk could have said simply, the flesh derives from other places that kodashim are subject to without the vav, but instead it chose to add a vav, writ- two additional levels of tumah (Yerushalmi Chagigah 3:2; This teaches that not just the .(ְוה!בּ שׂ ר) ing “and” the flesh Yerushalmi Sotah 5:2). meat, but other items brought on the Mizbe’ach — the Special Beverages wood used to fuel the fires on the Mizbe’ach (Altar), and — was an area of the the levonah (frankincense)299 brought with offerings ( ֵבּית ה ִ!מּ ְטבּ חִ!ים) The butchering place Beis HaMikdash Courtyard directly opposite the northern also can become tamei (ritually impure). wall of the Mizbe’ach (Altar). In this area, the slaughtered Although inedible wood items cannot normally become offerings were skinned and butchered, and the parts that tamei unless they are usable utensils, in the case of these were to be cooked were washed. items that are placed on the Mizbe’ach, there is a rule may keep, but which must be eaten in Yerushalayim (or redeemed, and the money used to purchase food to be eaten in Yerushalayim). 292. Terumah is the portion of one’s crop — generally about two percent — that is given as a gift to a Kohen. It may be eaten only by Kohanim. 293. This phrase is not needed, because the pasuk says immediately that it must be burned. If it must be burned, it obviously may not be eaten. 294. See introduction to previous discussion. 295. See Schottenstein Edition, note 14. 296. See Devarim 26:14. 297. If an ox gored a person and killed him, it is stoned to death. See Shemos 21:28. 298. Shemos 12:20 and 21:28. 299. Granules of levonah accompanied various minchah offerings.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 191 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 19
א! מר: מ ֲ!ח ֶלוֹקת ְבּ ְטוּמ! את בּ שׂר ֲא בל ְבּ ְטוּמ! את ! הגּוּף ִדּ ְבֵרי ה ֹ!כּל ֵאינוֹ ֶלוֹקה, This means that .( ִח! בּת ה!קֹּ ֶדשׁ) called esteem for holy things ְ ְו! חד א! מר ְכּמ ֲ!ח ֶלוֹקת ְבּזוֹ כּ!ך מ ֲ!ח ֶלוֹקת ְבּזוֹ. ! מאי ט ְ!ע מא? ֵכּיו ן ְדקִ רינ א they can become tamei even though they are not edible ֵבּיהּ ְ”וה!בּ שׂר ֲא ֶשׁר ִי! גּע ְבּ כל ט ֵ מא“, קִ ר ינן ֵבּיהּ (פסוק כ) ְ”ו ֻט ְמ אתוֹ ע ליו“ Pesachim 35a).300) (זבחים מו:): There is another law about esteem for the holy that is derived from our pasuk. Generally food can become tamei We learn the rule that someone is punished with malkus only after if it first comes into contact with water or certain for eating tamei (ritually impure) wood and levonah from in our pasuk.306 But our ,(ְוה!בּ שׂ ר) other liquids. This is known as hechsher letumah (prepara- the term “and” the meat tion for tumah). Esteem for holy things enables food to be- pasuk speaks about something tamei being eaten. There come tamei even without hechsher. Since this status makes is no such inclusive word in the next pasuk, which teaches inedible items like wood and levonah subject to becoming about a tamei person eating an offering, so there is no pro- tamei, it is also able to make dry foods of offerings that hibition against his eating the sanctified wood and levonah. never came into contact with water (such as dry flour of a Therefore, according to one opinion, if a tamei person eats minchah) become tamei without hechsher (Chullin 36b).301 sanctified wood or levonah (frankincense) he is not pun- Unsprinkled ished with malkus (lashes). Another opinion compares our pasuk about eating tamei Our pasuk teaches that a person who is tahor (ritually meat of an offering with the next pasuk about a tamei per- pure) is forbidden to eat sacrificial food that became tamei son eating tahor meat of a korban. Since we know that the (ritually impure). One who does so is punished with mal- malkus punishment for eating a tamei korban applies even kus (lashes). The next pasuk teaches that a tamei person to wood and levonah, the malkus punishment for a tamei who eats tahor sacrificial meat is punished with kares.302 person eating a korban applies also to wood and levonah 307 ְוהבּ שׂר ֲא ֶשׁר ִי גּע ְבּ כל ט ֵמא לֹא ֵיא ֵכל. ט ֵ מא ֶשׁא! כל ְבּ! שׂר ֶקוֹדשׁ ִל ְפ ֵני .(Zevachim 46b) ְזִר יקה, ֵרישׁ ל ִ קישׁ א! מר: ֶלוֹקה, ר ִ!בּי יוֹח נ ן א! מר: ֵאינוֹ ֶלוֹקה. א! מר א!בֵּ!יּי: Eating Tamei Offerings מ ֲ!ח ֶלוֹקת ְבּ ְטוּמ! את ! הגּוּף ֲא בל ְבּ ְטוּמ! את בּ שׂר ִדּ ְבֵרי ה ֹ!כּל ֶלוֹקה, ְדּא מ!ר -A tamei (ritually impure) Kohen may generally not per ְק רא ְ”וה!בּ שׂר“, ְל! רבּוֹת ֵע ִצים ְוּלבוֹנ ה ְדּ! לאו ְבּ ֵני ֲא ִכיל ה ִנ ְינהוּ, ו ֲ!א ִפילּוּ form any of the avodos (sacrificial services) for a korban ה ִ כי ר ִ!בּ ְינהוּ ְק רא. ְור ב א א! מר: מ ֲ!ח ֶלוֹקת ְבּ ְטוּמ! את ! הגּוּף ֲאב ל ְבּ ְטוּמא!ת -offering). However, if the Kohanim are tamei when a com) בּ שׂר ִדּ ְבֵרי ה ֹ!כּל ֵאינוֹ ֶלוֹקה, ! מאי ט ְ!ע מא? ֵכּ יון ְדּלֹא קִ ר ינא ֵבּיהּ (פסוק כ) munal offering must be brought, the offering is brought in ְ”ו ֻט ְמ אתוֹ ע ליו ְו ִנ ְכְר תה“, לֹא קִ רינ א ֵבּיהּ ְ”וה!בּ שׂר ֲא ֶשׁר ִיגּ!ע ְבּ כל ט ֵ מא a state of tumah. The same is true if the majority of the לֹא ֵיא ֵ כל“ (זבחים לד.): There is a disagreement as to whether someone is pun- community was tamei, or if the Kohanim were tamei, on ished with malkus (lashes) for eating tamei meat of a kor- the 14th of Nissan when the pesach offering is brought. ban (offering) before its blood is thrown on the Mizbe’ach, In such a case, the korban is brought in a state of tumah. ְ ְוהבּ שׂר ֲא ֶשׁר ִי גּע ְבּ כל ט ֵמא לֹא ֵיא ֵכל. ְוּכ ֵשׁם ֶשׁ ֵהן בּ ִ אין ְבּ ְטוּמ אה כּ ך ,Altar (the service known as zerikah). Since at that point ְיהוּא ֶנ ֱאכ ִ לין ְבּ ְטוּמ אה, ְגּ ֵז! ירת ה !כּתוּב הוּא, ְ”וה!בּ שׂר ֲא ֶשׁר ִי! גּע ְבּ כל ט ֵ מא the meat of a korban is not yet permitted, perhaps he is לֹא ֵיא ֵ כל“. ֶו ֱאמֹר ! אף ְבּ ֶפ! סח ֵכּן? שׁ ְ!נ ייה ִהיא ֶשׁלֹּא בּא ִמ ְתּ ִח ילּתוֹ ֶאלּ א .not liable to malkus ל ֲ!א ִכיל ה (ירושלמי פסחים ז, ד): -According to one view, the person is punished with mal kus. Our pasuk teaches that if someone ate tamei sacri- Our pasuk says that if the meat of a korban became ficial wood or levonah, he is punished with malkus, even tamei, it may not be eaten. This prohibition applies even though these things are not at all edible.303 Therefore, even to a communal offering that is brought at a fixed time. though meat of a korban may not be eaten before the zeri- Although the offering is brought in a state of tumah, it may kah, someone eating it when it is tamei should be punished not be eaten. with malkus, since it is no worse than levonah.304 The pesach offering is different, however. Since the main The other opinion compares our pasuk about eating purpose of the pesach is for it to be eaten, if it was brought tamei korban meat to the next pasuk, which discusses a in a state of tumah, it may be eaten in that state (Yeru- tamei person eating tahor meat of a korban. In that case, shalmi Pesachim 7:4).308 ְוהבּ שׂר כּל טהוֹר יֹ אכל בּשׂר the person is not punished with kares unless the blood of the korban had already been thrown on the Mizbe’ach.305 — But of the [uncontaminated] Similarly, if someone eats tamei sacrificial meat before the flesh, any uncontaminated person may eat the flesh. zerikah, he is not punished with malkus (Zevachim 34a). Touched by a Sheretz Eating Wood A dead sheretz309 is in the category of av hatumah primary source of tumah, ritual impurity). If it touches) ְוהבּ שׂר ֲא ֶשׁר ִי גּע ְבּ כל ט ֵמא לֹא ֵיא ֵכל. ִא ְיתּ! מר: ר ִ!בּי יוֹח נן ְוֵרישׁ ל ִ קישׁ, a knife, the knife receives a weakened degree of tumah ר ִ!בּי ֶא ְלע ז ר ְור ִ!בּי ֵיוֹסי ְבּר ִ!בּי ֲח ִנ ינא, ! חד ֵמ! האי זוּז א ְו! חד ֵמ! האי זוּז א, ח!ד
300. See Schottenstein Edition, note 13. 301. See Schottenstein Edition, note 32. 302. Premature death; a fuller discussion of kares can be found in the General Introduction to Tractate Kereisos in the Schottenstein Edition of Talmud Bavli. 303. See previous discus- sion. 304. See Schottenstein Edition, note 15. 305. See discussion below, pasuk 20, “A Tamei Person Before Zerikah.” 306. See discussion above, “Holy Esteem.” 307. This is the opinion of the Tanna Kamma. R› Shimon, however, maintains that lashes are not imposed in either case. His reasoning will be explained below; see Schottenstein Edition, notes 13 and 16. 308. See Schottenstein Edi- tion, 56b note 6-8. 309. Any one of the eight creeping creatures listed below, 11:29-30.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 192 / ספר ויקרא פרשת צו ז / כ־כא
כ ְוה ֶ֜נּ ֶפשׁ ֲא ֶשׁ ֹר־תּ I אכל בּ֗שׂר ִמזּ vבח ה ְשּׁל ִמים֙ ֲא` שׁר > ל ֔יהוה כ ֶו ֱא! נשׁ ִדּי ֵתיכוּל ִבּ ְס רא ִמ ִנּ ְכ! סת ְקוּדשׁ!יּ א ִדּי ֳק דם ְי י ְו ְסוֹב ֵתהּ ֲע ִלוֹהי ְו ִי ְשׁ ֵתּ ֵיצי ְו ֻט ְמא ֖תוֹ עEליו ְו ִנ ְכְרc תה הנּ Pֶפשׁ ה7 הוא מWע3 מּ ָיה: כא ְו ֶ֜נ ֶפשׁ ' כּ ִי־תגּIע ֱאנ שׁא ! ההוּא ֵמע ֵ!מּהּ: כא ֶו ֱא! נשׁ ֲאֵרי ִי ְקר!ב
רש“י (כ) ְו ֻט ְמ ָאתוֹ ָע ָליו. ְבּ ְטוּמ את הגּוּף ה ָכּתוּב ְמד ֵבּר (תורת כהנים פרק יד ג-ו; זבחים ֶא ָלּא ֲח ָכ ִמים ְל ָמ ָדוּה ִבְּגֵז ָירה ָשָׁוה: ָשׁלֹשׁ ְכּ ֵריתוֹת ֲאמוּרוֹת ְבּ ְאוֹכ ֵלי ָק ָד ִשׁים ְבּ ְטוּמאת מג:), ֲא ָבל ָטהוֹר ֶשׁ ָא כל ֶאת ה ָטּ ֵמא ֵאינוֹ ָענוּשׁ ָכּ ֵרת, ֶא ָלּא אְז ָה ָרה ְ”וה ָבּ ָשׂר ֲא ֶשׁר ִיגּע הגּוּף, ְוּד ָרשׁוּם ר ֵבּוֹתינוּ ִז ְכ ָרוֹנם ִל ְב ָר ָכה ִבּ ְשׁבוּעוֹת (ז.): א חת ִל ְכ ָלל, ְוא חת ִל ְפ ָרט, ְבּ ָכל ָט ֵמא וגו‘ ” (פסוק יט). ְואְז ָה רת ָט ֵמא ֶשׁ ָא כל ֶאת ה ָטּהוֹר ֵא ָינהּ ְמ ֶפוֹר ֶשׁת בּ ָתּוֹרה ְוא חת ְלל ֵמּד על ָק ְר בּן ֶעוֹלה ְו ֵיוֹרד ֶשׁלֹּא ֶנ ֱא מר ֶא ָלּא על ְטוּמ את ִמ ְק ָדּשׁ ְו ָק ָד ָשׁיו: known as rishon letumah (first degree of tumah). Some- The first part of our pasuk treats something possibly ta- thing that is on the rishon level can contaminate foods, but mei as if it were tahor, and the second part treats a person not people or utensils.310 who is possibly tahor as if he were tamei! Why the seeming ?contradiction ְוהבּ שׂר כּל טהוֹר יֹ אכל בּ שׂר. ְור בא א! מר: ֲא ִפילּוּ ְט ֵמ ִאין נ ִ!מּי ע ְ ב ֵדי, ! מאי The difference between the two cases is that a person, who ט ְ!ע מא? ִדּ ְכ ִתיב ְ”וה!בּ שׂר ֲא ֶשׁר ִיגּ!ע ְבּכ ל ט ֵ מא לֹא ֵיא ֵ כל בּ ֵ אשׁ ִישֵּׂ רף, .has intellect, becomes tamei even if there is only a doubt ְוה!בּ שׂר כּל טהוֹר יֹ ! אכל בּ שׂר“. כּל ֵה יכא ְדּלֹא קִ ר! ינן ֵבּיהּ ְ”וה!בּ שׂר ֲא ֶשׁר But something without intellect, like meat, remains tahor ִי! גּע ְבּ כל ט ֵ מא לֹא ֵיא ֵ כל“ לֹא קִ ר! ינן ֵבּיהּ ְ”וה!בּ שׂר כּל טהוֹר יֹ ! אכל בּ שׂר“, .(if there is only a doubt that it became tamei (Sotah 29a כּל ֵה יכא ְדּקִ ר ! ינן ֵבּיהּ ְ”וה!בּ שׂר ֲא ֶשׁר ִי! גּע ְבּ כל ט ֵ מא לֹא ֵיא ֵ כל“, קִ ר ! ינן ֵבּיהּ ְ”וה!בּ שׂר כּל טהוֹר יֹ ! אכל בּ שׂר“ (פסחים עט.): — ְוה ֶנּ ֶפשׁ ֲא ֶשׁר ֹתּאכל בּ שׂר ִמ ֶזּבח ה ְשּׁל ִמים. . . ְו ֻט ְמ אתוֹ ע ליו .20 Our pasuk says that a tahor (ritually pure) person may And the person who eats flesh from the shelamim sac- eat meat of a korban (offering) when it is tahor. This indi- rifice… while his contamination is upon him. cates that a tamei person may not eat the meat of a korban. This rule is placed right after our pasuk, which states that Like a Shelamim it is forbidden to eat meat of a korban that became tamei. One of the rules used in the Oral Law to understand the דּ בר ֶשׁה י ה ִבּ ְכ לל ְוי צא ִמן ה ְ!כּ לל ְלל ֵ!מּד לֹא ְלל ֵ!מּד:According to one opinion, the combination of the two Torah’s intent is Something that was ,! על ע ְ!צמוֹ י צא ֶא לּא ְלל ֵ!מּד ! על ה ְ!כּ לל ֻכּלּוֹ י צ א phrases in our pasuk teaches that the mitzvah that the meat of a korban must be eaten by a tahor person applies included in a general category and was singled out to teach only where there is a prohibition not to eat tamei meat. In [a new law] was not singled out to teach [only] regarding a case where there is no prohibition of eating tamei meat, itself, rather, it was singled out to teach regarding the entire the person eating the korban does not have to be tahor. general category. ְוה ֶנּ ֶפשׁ ֲא ֶשׁר ֹתּ אכל בּ שׂר ִמ ֶזּ בח ה ְשּׁל ִמים. דּ בר ֶשׁה י ה ִבּ ְכ לל ְוי צא ִמן Therefore, if a sheretz made the knives of the Beis ה ְ!כּ לל. . . ֵכּ ! יצד? ְ”וה ֶ!נּ ֶפשׁ ֲא ֶשׁר ֹתּאכ!ל בּ שׂר ִמ ֶזּב!ח ה ְ!שּׁל ִ מים. . . ְו ֻט ְמ אתוֹ HaMikdash tamei on the 14th of Nissan, the pesach may ע ליו“, ו ֲ!הלֹא ְשׁל ִ מים ִבּ ְכל!ל ק ד ִ שׁים היוּ, ְול מּה י ְ צאוּ? ְלה ִ!קּישׁ ֲא ֵל ֶיהן be offered and eaten.311 In this case the meat will become ְו ! לוֹמר ְל ך, ! מה ְשּׁל ִ מים ְמיוּח ִ דים ק ְ ד ֵשׁי ִמ ְז ֵבּ! ח, ! אף כּל ק ְ ד ֵשׁי ִמ ְז ֵבּ! ח, י ְ צאוּ .tamei, while the people handling the knife will remain tahor ק ְ ד ֵשׁי ֶב ֶדק ה!בּ ִ!ית (יבמות ז., כריתות ב:): Since the prohibition of eating tamei meat does not apply in this case, the prohibition against a tamei person eating Our pasuk teaches that if a tamei person eats a shelamim a korban also does not apply (Pesachim 79a). (peace offering), he is punished with kares.312 This pasuk Intellectual Question seems unnecessary because a pasuk below313 teaches that .if a tamei person eats any offering he is punished with kares ְוהבּ שׂר ֲא ֶשׁר ִיגּע ְבּכל ט ֵמא לֹא ֵיא ֵכל. ו! !דּאי ט ֵ מא הוּא ְדּלֹא ֵיא ֵ כל, -Our pasuk singles out shelamim to teach that only sa הא ס ֵ פק ט ֵ מא ְוס ֵ פק טהוֹר ֵיא ֵ כל. ֵא ימא ֵס יפא, ְ”וה!בּ שׂר כּל טהוֹר יֹאכ!ל cred foods that are like a shelamim are included in this בּ שׂר“, ו! !דּאי טהוֹר הוּא ְדּיֹאכ!ל בּ שׂר, ה א ס ֵ פק ט ֵ מא ְוס ֵ פק ט הוֹר לֹא punishment. Shelamim were sanctified to be offered on the יֹ ! אכל. ֶאלּ א ! לאו ְשׁ! מע ִמ ינּהּ, כּאן ֶשֵׁיּשׁ בּוֹ דּ! !עת ִלישּׁ ֵ אל, כּאן ֶשׁ ֵאין בּוֹ .(Mizbe’ach (Altar דּ! !עת ִלישּׁ ֵ אל (סוטה כט.): When our pasuk first says that if the meat touches some- Therefore, if a tamei person eats meat of an animal that thing tamei (ritually impure) it may not be eaten, it seems was sanctified for the Beis HaMikdash treasury, to be sold to be talking about something that is known to be tamei. It to raise funds for maintaining the Beis HaMikdash (bedek would then seem that if the meat touched something that habayis), he is not punished with kares (Yevamos 7a; was only possibly tamei, it may be eaten. Kereisos 2b). .That is Hashem’s — ֲא ֶשׁר לה‘ (But the pasuk then says that anyone tahor (ritually pure may eat meat of a korban (offering). This seems to say that only someone who is definitely tahor may eat the Inedible Parts ֲא ֶשׁר לה'. ְבּ! שׂר ֶפּ! סח ֶשׁלֹּא ְהוּצל ה ְול ְ!ח ֵמי תוֹדה ֶשׁלֹּא ְהוּרמוּ ח !יּ ִיבין ,(meat, but if he is only possibly tahor (but may be tamei ֲע ֵל ֶיהן ִמשּׁוּם ְטוּמ אה. א! מר ר בא: ֵתּ! דע, ְדּת ְ!נ יא: ֲ”א ֶשׁר ! לה‘ ”, ְל! רבּוֹת .he may not eat the meat
310. See introduction to discussion above, “Different Degrees,” about the various levels of tumah contamination. 311. See previous discussion. 312. See note 302. 313. 22:3.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 193 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 20-21
20 And the person who eats flesh from the shelamim sacrifice that is HASHEM’s while his contamination is upon him, that soul will be cut off from its people. 21 If a person touches
she shall not touch any sacred food. This pasuk warns any ֵא ֵימוּרי ק ד ִ שׁים ק ִ!לּים ְל ְטוּמ אה, א ְ!ל מא ! אף ! על ! גּב ְדּ! לאו ְבּ ֵני ֲא ִכ ילה ִנ ְינהוּ tamei person against eating sacrificial food.318 ח !יּ ִיבין ֲע ֵל ֶיהן ִמשּׁוּם ְטוּמ אה, ה כא נ ִ!מּי ! אף ! על ! גּב ְדּ! לאו ְבּ ֵני ֲא ִכ ילה ִנ ְינהוּ The other opinion learns it from a gezeirah shavah.319 ח !יּ ִיבין ֲע ֵל ֶיהן ִמשּׁוּם ְטוּמא ה (זבחים לו:): Our pasuk tells us that a tamei (ritually impure) person Our pasuk says, And the person who will eat meat. . . while is upon him, that soul will be cut off ( ְטוּמ אתוֹ) ”who eats from an offering is punished with kares.314 We “his tumah have a teaching that this applies only when the meat of the from its people. Another pasuk says about a tamei person offering is otherwise permitted for eating. who enters the Beis HaMikdash,320 he shall be tamei, “his is still in him. The common term “his ( ְטוּמ אתוֹ) ”seems tumah ,( ֲא ֶשׁר ! לה‘) However, the phrase, that is Hashem’s unnecessary in our pasuk; it is obvious that the shelamim tumah” forms a gezeirah shavah. (peace offering) is offered for Hashem. This phrase teaches In the case of a tamei person who enters the Beis HaMik- us that a tamei person is punished with kares for eating a dash, the Torah states a punishment and an azharah. The part of an offering designated for Hashem — the sacrificial gezeirah shavah links that teaching to our pasuk. Just as parts. But those portions may never be eaten by people?! there is an azharah in that case, here, too, there is a pun- The rule that kares applies only to offerings that may ishment and an azharah (Makkos 14b, Zevachim 33b).321 be eaten means that the blood of the offering has been Exempt From Punishment sprinkled, which is the step that permits the offering for If a majority of the community was tamei (ritually impure) eating. Our pasuk teaches that once that occurs, a tamei on the 14th of Nissan, the pesach must be offered in a state eating any part of the offering is liable to kares. of tumah, overriding the normal prohibitions against tamei Now, the Torah tells us that a pesach offering must be people entering the Beis HaMikdash, performing the avodah fully broiled before it is eaten. One who eats it in a half- (sacrificial service), or eating the meat of a korban (offer- raw state violates a Biblical commandment.315 Our pasuk ing).322 However, even in this case, neither zavim,323 zavos, teaches that even if a tamei person eats meat of a pesach niddos,324 nor women who have given birth may eat it.325 ְוהבּשׂר כּל טהוֹר יֹאכל בּ שׂר. תּנוּ ר!בּ נן: ז ִ בין ְוז בוֹת ִנדּוֹת ְו ְיוֹלדוֹת offering that was not broiled, so it is still prohibited, he is ֶשׁא ְ כלוּ ְבּ ֶפ! סח ֶשׁ בּא ְב ְטוּמ אה, יכוֹל ְיהוּ ח !יּ ִיבין, תּ ְ!למוּד ! לוֹמר ”כּל טהוֹר .still liable to kares יֹ ! אכל בּ שׂר, ְוה ֶ!נּ ֶפשׁ ֲא ֶשׁר ֹתּ ! אכל בּ שׂר ִמ ֶזּ! בח ה ְ!שּׁל ִ מים ֲא ֶשׁר ! לה‘ ְו ֻט ְמ אתוֹ Similarly, a todah (thanksgiving offering) is accompanied ע ליו ְו ִנ ְכְר תה“, ֶנ ֱא כל ִל ְט ִהוֹרים ח !יּ ִיבים ע ליו ִמשּׁוּם ט ֵ מא, ְו ֶשׁ ֵאינוֹ ֶנ ֱאכ ל by four varieties of bread, with ten loaves of each type. One ִל ְט ִהוֹרין ֵאין ְט ֵמ ִאין ח !יּ ִיבין ע ליו ִמשּׁוּם ט ֵ מא (פסחים צה:): loaf of each variety is given to the Kohen, and only then may ְוהבּ שׂר כּל טהוֹר יֹ אכל בּ שׂר. ה ֶ!פּ! סח ֶשׁ בּא ְבּ ְטוּמ אה לֹא יֹ ְאכלוּ ִמ ֶמּנּוּ the remaining loaves be eaten. Still, if a tamei person eats 316 ז ִ בין ְוז בוֹת ִנדּוֹת ְו ְיוֹלדוֹת ְו ִאם א ְ כלוּ ְפּ ִטוּרין ִמכֵּ רת. . . תּ ֵ ני: ר ִ!בּי ֵמ ִאיר ,from the todah loaves before the Kohen took his portion ְמחֵ!יּיב, ְור ִ!בּי ִשׁ ְמעוֹן ֵפּוֹטר. ! מה ט ְ!ע מא ְדּר ִ!בּי ִשׁ ְמעוֹן? ְ”וה!בּ שׂר כּל טהוֹר .(he is punished with kares (Zevachim 36b יֹ ! אכל בּ שׂר, ְוה ֶ!נּ ֶפשׁ ֲא ֶשׁר ֹתּ ! אכל בּ שׂר ִמ ֶזּ! בח ה ְ!שּׁל ִ מים“, ֶאת ֶשׁהוּא מוּתּ ר .While his contamination is upon him — ְו ֻט ְמ אתוֹ ע ליו ִל ְט ִהוֹרין ח !יּ ִיבין ע ליו ִמשּׁוּם ְטוּמ אה, י צ א ֶפּ! סח ֶשׁבּ א ְבּ ְטוּמ אה ְוא ְ כלוּ ִמ ֶמּנּוּ ז ִ בים ְוז בוֹת ִנדּוֹת ְו ְיוֹלדוֹת (ירושלמי פסחים ט, ד): ”The “Warning Our pasuk teaches that a person is punished with kares According to one opinion, even though zavim, zavos, ni- for eating a korban (offering) while he is tamei (ritually ddos, and women who have given birth are not allowed to impure). But for a sin to be punishable, the Torah must eat a pesach offering that was brought in a state of tumah, state that the act is forbidden; this is called “the warning” 326 .if they do eat it, they are not punished with kares א ְ!זה ר ה ( , azharah). The end of the previous pasuk said that a tahor person may eat meat of a korban when it is tahor. This rule leads ְו ֻט ְמ אתוֹ ע ליו. א ְ!זה רה ְל ֵאוֹכל ְבּ! שׂר ֶקוֹדשׁ ִמנִּ!ין? ֵרישׁ ל ִ קישׁ א! מר: ְ”בּכ ל into our pasuk, which states the punishment of kares for a קֹ ֶדשׁ לֹא ִת! גּע“ (להלן יב, ד). ר ִ!בּי יוֹח נן א! מר: תּ ֵ ני בְּ!ר ְדּ לא: א ְ!ת יא ְ”טוּמ אתוֹ“ tamei person who ate a korban. The connection between (במדבר יט, יג) ְ”טוּמ אתוֹ“ ִמ ִבּ ! יאת ִמ ְק דּשׁ, ! מה ְלּה !לּן ע נ!שׁ ְו ִה ְז ִהיר ! אף כּאן the pesukim teaches that it is only when only a tahor ע נ!שׁ ְו ִה ְז ִהיר (מכות יד:, זבחים לג:): There are two opinions about the source of the azharah person may eat the korban that the punishment of kares for a tamei person not to eat from a korban. applies. If a korban may be eaten by some tamei people, According to one opinion, we learn it from the pasuk that even those tamei people who may not eat from it are not discusses a woman who is tamei because of childbirth,317 punished with kares if they do eat it.
314. See note 302. 315. Shemos 12:9. 316. See discussion above, pasuk 14, “One Out of Ten.” 317. Below, 12:4. 318. Even though the pasuk speaks of touching, it is actually a reference to eating; see the discussion there “Prohibited Touch.” 319. See note 224. 320. Bamidbar 19:13. 321. See Schottenstein Edition, Makkos note 12. 322. See discussion above, pasuk 19, “Eating Tamei Offerings.” 323. A zav is a man who becomes tamei from a certain fluid that was discharged from his body. 324. A zavah and a nid- dah are women who become tamei through a discharge from their bodies. Whether a woman is one or the other depends upon when the discharge occurred. 325. A woman who has given birth is also tamei. 326. See note 302.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 194 / ספר ויקרא פרשת צו ז / כב־כג
ְבּ כל־ט ֵ ֗מא ְבּ ֻט ְמh את ָאדם֙ ֣אוֹ | ִבּ ְב ֵה, מה ְט ֵמ ֗אה ֚אוֹ ְבּ כל־שׁ ֶ`קץ ְבּ כל ְמס אב ְבּ ֲסוֹא! בת ֱאנ שׁא אוֹ ִבּ ְב ִעיר א ְמס א בא אוֹ ְבּ כל ִשׁ ְק צא ְמס אב ְו ֵייכוּל ט ֵ ֔מא ְואכRל ִמ ְבּ ַשׂר־ז Pבח ה ְשּׁל7 מים ֲא` שׁר > ל ֑יהוה ְו ִנ ְכְרתcה ִמ ְבּ! סר ִנ ְכ! סת ְקוּדשׁ !יּא ִדּי ֳק דם ְי י ְו ִי ְשׁ ֵתּ ֵיצי ֱאנ שׁא ! ההוּא ֵמע ֵ!מּהּ: כב וּמ ִ!לּיל ְי י ִעם מֹ ֶשׁה הנּ Pֶפשׁ ה7 הוא מWע3 מּ ָיה: כב ַו ְידK בּר ֖יהוה ֶאל־מPֹ שׁה ֵלּ ֽאמֹר: כג דּבּ[ר ְל ֵמ ימר: כג מ ֵ!לּל ִעם ְבּ ֵני ִי ְשׂר ֵ אל ְל ֵמימ ר ֶא ְל־בּK ני ִי ְשׂר אל ֵל ֑אמֹר כּ ֵ ֜ל־ח ֶלב ֥שׁוֹר ְוכ ֶ#שׂב ו עז ֥לֹא ֹת W אכלוּ: כּל ְתּ! רב תּוֹר ְו ִא מּר ְו ִעזּ א ל א ֵת ְיכלוּן:
meat, is masculine). It ,בּ שׂ ר and the word ;ְו ֻט ְמא תהּ ע ֶ ל יה Since people who became tamei from a corpse may eat to a pesach that is brought in a state of a tumah, tamei people concludes by again referring to the soul in the feminine -are femi ֵמע ֶ!מּ יה and ְו ִנ ְכְרת ה ,ְו ִנ ְכְר תה ה ֶ!נּ ֶפשׁ ה ִ!הוא ֵמע ֶ!מּ יה) like zavim and zavos will not be punished with kares if they form eat it (Pesachim 95b; Yerushalmi Pesachim 9:4). nine). This would indicate that the tamei subject here is not When the Punishment Applies the person, but the meat of the korban! There are at least four possible proofs that our pasuk is ְוהבּ שׂר כּל טהוֹר יֹ אכל בּ שׂר. יכוֹל בּ שׂר ֶשׁ ִנּ ְט מא ִל ְפ ֵני ְזִר ! יקת דּ ִ מים ְיהוּ :actually talking about a person who was tamei, not the meat ח !יּ ִיבין ע ליו ִמשּׁוּם ְטוּמ אה, תּ ְ!למוּד ! לוֹמר ”כּל טהוֹר יֹ ! אכל בּ שׂר, ְוה ֶ!נּ ֶפשׁ A gezeirah shavah:330 Our pasuk says, And the person ֲא ֶשׁר ֹתּאכ!ל בּ שׂר ִמ ֶזּב!ח ה ְ!שּׁל ִ מים ֲא ֶשׁר ! לה‘ ְו ֻט ְמ אתוֹ ע ליו ְו ִנ ְכְר תה“, is upon ( ְטוּמ אתוֹ) ”who eats flesh. . .while “his tumah ה ִ!נּ יתּר ִל ְט ִהוֹרין ח !יּ ִיבין ע ליו ִמשּׁוּם ְטוּמ אה, ְו ֶשׁ ֵאינוֹ ִנ יתּר ִל ְט ִהוֹרין ֵאין him, that soul will be cut off from its people. Another ח !יּ ִיבין ע ליו ִמשּׁוּם ְטוּמא ה (מנחות כה:): pasuk tamei Beis The previous pasuk said that a tahor (ritually pure) per- says about a person who enters the ְטוּמ אתוֹ 331 son may eat meat of a korban (offering) when it is tahor. HaMikdash, he shall be tamei, his tumah ( ) is Our pasuk then says that if a tamei (ritually impure) person still in him. The gezeirah shavah tells us that just as eats meat of a korban, he will be punished with kares.327 the other pasuk is speaking about a tamei person who The Torah puts these two rules together to teach us that enters the Beis HaMikdash, here too it is talking about a the punishment of kares applies only for eating the meat of tamei person who eats the meat of the korban. a korban that may be eaten by a tahor person. The word shelamim in our pasuk is in the plural form. If Before zerikah, which is when the blood of a korban is the pasuk had meant that the shelamim were tamei, it should have stated while “their” tumah is upon “them” ְו ֻט ְמ אתוֹ ע ליו ְו ֻט ְמא תם ֲע ֵל ֶיהם -applied to the Mizbe’ach, no one may eat its meat. There fore, if a tamei person ate the meat before the zerikah, he ( ). The singular form ( ) indi- is not punished with kares328 (Menachos 25b). cates that it is the person — not the meat — who is tamei. ְו ֶנ ֶפשׁ ִכּי) The next pasuk begins in the feminine form as ,ְוא כ!ל) is feminine), the middle of the pasuk ִתגּ!ע , ִתגּ!ע ?What Is Tamei ְו ֻט ְמ אתוֹ ע ליו. ְבּ ְטוּמ! את ! הגּוּף ה !כּתוּב ְמד ֵ!בּר. א !תּה ֵאוֹמר ְבּ ְטוּמ! את ! הגּוּף is in the masculine form, and the end (ְוא ְ כל ה opposed to אוֹ ֵאינוֹ ֶא לּא ְבּ ְטוּמ! את בּ שׂר? ֶנ ֱא! מר כּאן ֻ”ט ְמ אתוֹ“ ְו ֶנ ֱא! מר ְלה!לּ ן (במדבר .is again in the feminine form (ְו ִנ ְכְר תה ה ֶ!נּ ֶפשׁ ה ִ!הוא ֵמע ֶ!מּ יה) יט, יג) ֻ”ט ְמ אתוֹ בוֹ“, ! מה ְלּה!לּ ן ְבּ ְטוּמ! את ! הגּוּף ה!כּ תוּב ְמד ֵ!בּר ! אף כּאן Now the reason we might have interpreted our pasuk as ְבּ ְטוּמ! את ! הגּוּף ה!כּ תוּב ְמד ֵ!בּר. ר ִ!בּי ֵיוֹסי ֵאוֹמר: ִהוֹאיל ְו ֶנ ֶא ְמרוּ ק ד ִ שׁים referring to tumah of the meat is because it begins and ִבּ ְלשׁוֹן ר ִ!בּים ְו ֶנ ֶא ְמ רה ְטוּמ אה ִבּ ְלשׁוֹן י ִ חיד, ְבּ ְטוּמ! את ! הגּוּף ה !כּתוּב ְמד ֵ!בּר. ends by referring to the soul that eats the meat in the ה ִ כי א! מר ר ִ!בּי ִי ְצ חק בּ!ר ֲא ִבוּד ִימי: ִהוֹאיל וּפ! תח ה!כּ תוּב ִבּ ְלשׁוֹן ְנ ֵקב ה tamei feminine form, yet mentions the subject that is in ְו ִסֵיּים ִבּ ְלשׁוֹן ְנ ֵק בה ְוּלשׁוֹן ז כ ר בּ ֶ א ְמצ!ע ְבּ ְטוּמ! את ! הגּוּף ה!כּ תוּב ְמד ֵ!בּר. the masculine form. But the next pasuk also changes ֲא ֵחִרים א ְ מרוּ: ְ”ו ֻט ְמ אתוֹ ע ליו“, ִמי ֶשׁ ְטּוּמ אה פּוֹר! !חת ִמ ֶמּנּוּ, י צ א ב שׂ ר from the feminine form to the masculine, even though ֶשׁ ֵאין ְטוּמ אה פּוֹר! !חת ִמ ֶמּנּוּ (זבחים מג:): it clearly refers to the person throughout. This teaches ְו ֻט ְמ אתוֹ ע ליו We translate the phrase as, his tumah is us that the grammatical structure of our pasuk is not an upon “him,” meaning the person is tamei, and this pasuk indication of what it is referring to. (ְו ֻט ְמ אתוֹ ע ליו) is teaching that if a tamei person ate a korban (offering), The phrase while his tumah is upon him 329 he is punished with kares. implies that the tumah is a type that is “upon” the subject ע ליו But the word can also be translated as upon “it,” and can be removed, as opposed to the subject itself be- referring to the korban. The pasuk would then be saying coming irreversibly tamei. Tamei meat can never be made if a tahor (ritually pure) person ate a tamei korban, he is tahor, while a person can. This proves that the pasuk re- punished with kares. fers to a case where the person is tamei (Zevachim 43b). This second translation seems to be more grammati- .[Or a contaminated animal [carcass — אוֹ ִבּ ְב ֵה מה ְט ֵמאה .cally correct, because the pasuk begins by referring in the 21 ְוה ֶ!נּ ֶפשׁ ֲא ֶשׁר) feminine form to the soul that eats the meat and then changes to the masculine form in re- Eating a Korban ,( ֹתּ ! אכל בּ שׂ ר as opposed This discussion deals with the special chatas (sin ,ְו ֻט ְמ אתוֹ ע ליו) ferring to the subject that is tamei
327. See note 302. 328. See the discussion above, pasuk 19, “Unsprinkled,” and this pasuk, “Inedible Parts.” 329. See note 302. 330. See note 224. 331. Bamidbar 19:13.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 195 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 22-23
any contamination — whether human contamination or a contaminated animal [carcass] or any contaminated detestable [carcass] — and he eats from the flesh of a feast peace-offering that is HASHEM’s, then that soul will be cut off from its people. Fat and blood 22 H ASHEM spoke to Moshe, saying: 23 Speak to the Children of Is- rael, saying: Any cheilev of oxen, sheep, or goats — you shall not eat.
Half the Amount and a Koy קְ ר בּן ֶעוֹלה) offering) known as the variable chatas offering 332 ְו ֵיוֹרד ). This korban (offering) is brought for the violation It is forbidden to eat the cheilev (certain fats) of a be- of one of three sins. Unlike the ordinary chatas, which heimah, domestic animal. One who intentionally eats a must be a female lamb or goat regardless of the sinner’s kezayis (olive-volume) of cheilev is punished with malkus financial state, the variable chatas offering depends on the (lashes, if there were witnesses and he was warned) or, if sinner’s financial state. If he can afford a female lamb or he did not receive malkus, kares.337 Cheilev of a chayah, goat, he must bring that as his chatas. If he is poor, he a nondomestic kosher animal, is permitted. There is a brings a pair of birds — one as a chatas and the other as an question whether the animal named koy is a possibly a olah (burnt offering). And if he is too poor to afford even a domestic animal or chayah, or if it has a status of its own. כּל ֵח ֶלב. כּוֹי ו ֲ!ח ִצי ִשׁיעוּר ִהוֹאיל ְו ֵאינוֹ ְב ֶעוֹנשׁ יכוֹל ֵאינוֹ ְבא ְ!זה רה, .(bird pair, he brings a minchah (meal offering תּ ְ!למוּד ! לוֹמר ”כּל ֵח ֶלב“ (יומא עד.): ְבּ ֵה מה ְט ֵמ אה. ר ִ!בּי ֵאוֹמר: ֶא ְק רא ֲא ִני ח !יּה, ְבּ ֵה מה ל מּה ֶנּ ֶא ְמ רה? ֶנ ֱאמ!ר כּאן (לעיל ה, ב) ְ”בּ ֵה מה ְט ֵמ אה“, ְו ֶנ ֱא! מר ְלה !לּן ְ”בּ ֵה מה ְט ֵמ אה“, ! מה ְלּה!לּ ן When the Torah speaks about eating — whether it is a ְטוּמ! את ֶקוֹדשׁ א!ף כּאן ְטוּמ! את ֶקוֹדשׁ (שבועות ז., חולין עא., ירושלמי mitzvah to eat something such as matzah, or a prohibition שבועות א, ב): to eat a forbidden food — the minimum amount of food is Our pasuk is talking about a tamei (ritually impure) per- a kezayis (volume of an olive). According to one opinion, 333 son who ate a korban. It teaches us how to understand it is prohibited by Torah law to eat less than a kezayis of an unclear pasuk about the variable chatas offering. a forbidden food. Our pasuk says that a person should The pasuk about one of the sins for which the variable not eat “any” cheilev. This opinion understands that this 334 chatas offering is brought says, if a person touches any means any amount of cheilev, even less than a kezayis. tamei object, whether the carcass of an “unclean animal” Additionally, some say that a koy has its own status, and ְבּ ֵה מה ְט ֵמא ה ( ) … and he is tamei and became guilty. The “any” teaches that its cheilev is forbidden (Yoma 74a).338 pasuk does not state what sin obligated him to bring a korban. It is not forbidden to become tamei by touching an Punished for Each animal carcass. It is forbidden to eat the cheilev (certain fats) of a do- The phrase “unclean animal” or “contaminated animal” mestic animal. One who does so is punished with kares.339 כּל ֵח ֶלב שׁוֹר ְו ֶכ ֶשׂב ו ֵעז לֹא ֹת ֵאכלוּ. ְלחֵ!יּיב ! על כּל א! !חת ְוא! !חת, ִדּ ְבֵרי ר ִ!בּי ,used both in our pasuk and in that pasuk ,( ְבּ ֵה מה ְט ֵמא ה) ִי ְשׁמ ֵ עאל, ו ֲ!חכ ִ מים ְאוֹמִרים: ֵאינוֹ ח!יּ יב ֶא לּא א! !חת. ֵנ ימא ְבּ הא ק ִ מ ְיפ ְל ֵגי, creates a gezeirah shavah.335 Just as our pasuk is talking ְדּר ִ!בּי ִי ְשׁמ ֵ עאל ס! בר ִלוֹקין ! על ! לאו ֶשׁ ִבּ ְכ ללוֹת ְור!בּ נן ס ְ בֵרי ֵאין ִלוֹקין ע!ל about a tamei person who ate a korban, so the pasuk about ! לאו ֶשׁ ִבּ ְכ ללוֹת. ְל עוֹלם ס! בר ר ִ!בּי ִי ְשׁמ ֵ עאל ֵאין ִלוֹקין ! על ! לאו ֶשׁ ִבּ ְכ ללוֹת, .the variable-chatas offering is talking about such a case ְו! שׁ ִאני ה כא ִדּ ְמ! י ְיתֵּרי ֵליהּ ְקר ֵ אי. ִנ ְכתּוֹב ְק רא כּל ֵח ֶלב לֹא ֹת ֵאכלוּ, ”שׁוֹר We learn that one brings a variable-chatas if he becomes ְו ֶכ ֶשׂב ו ֵ עז“ ל מּה ִלי? ְשׁ! מע ִמינּ הּ ְלח ֵ!לּק. ְור!בּ נן, ִאי לֹא ְכּ ִתיב שׁוֹר ְו ֶכ ֶשׂב tamei and then unintentionally eats the sacred food of a ו ֵ עז ֲה וה ֲא ִמ ינא ֲא ִפילּוּ ֵח ֶלב ח!יּ ה ְבּמ ְ!שׁ! מע, ְלה ִ כי כּ! תב ”שׁוֹר ְו ֶכ ֶשׂב ו ֵ עז“, korban336 (Shevuos 7a; Chullin 71a; Yerushalmi Shevuos ְל ֵמ ְימ רא ְדּ ֵח ֶלב שׁוֹר ְו ֶכ ֶשׂב ְו ֵעז הוּא ְדּ אסוּר, ֲא בל ְדּח !יּה שֵׁ רי (כריתות ד.): .(1:2 Any cheilev of oxen, sheep, If a person ate cheilev in the presence of witnesses and — כּל ֵח ֶלב שׁוֹר ְו ֶכ ֶשׂב ו ֵעז .23 or goats — you shall not eat. was properly warned, he receives malkus (lashes). We would think that since our pasuk mentions you shall not FROM THE SEFER HACHINUCH eat [cheilev] only once after listing three types of animals, if someone ate the cheilev from all three of these, he would מצוה קמז: ֶשׁלֹּ א ֹנ אכל ֵח ֶלב Mitzvah 147: The Prohibition to Consume Cheilev be punished with only one set of malkus. However, there (Forbidden Fat) is actually a disagreement whether he receives only one We are commanded not to eat the cheilev (forbidden fat) set of malkus or a separate set for each of the three sins. of a kosher domestic animal. One opinion holds that since the pasuk lists three ani- mals instead of saying simply, “any cheilev you shall not
332. See above, 5:1-13. 333. See previous two discussions. 334. Above, 5:2. 335. See note 224. 336. If he sins intentionally, he is punished with kares (as stated in our pasuk). 337. See below, pasuk 25, and above, note 302. 338. See Schottenstein Edition, note 30. 339. See note 302.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 196 / ספר ויקרא פרשת צו ז / כד
כד ְוח ֶלב ְנ ֵבלה֙ ְוח Vֶלב ְטֵר֔פה יWעX שׂה ְל כ ְל־מ לאכEה כד ְוּת! רב ְנ ִב ילא ְוּת! רב ְתּ ִב ירא ִי ְת ֲע ֵבד ְל כל ִע ִב ְדתּ א
רש“י (כד) ֵי ָע ֶשׂה ְל ָכל ְמ ָל ָאכה. ָבּא ְו ִל ֵימד על ה ֵח ֶלב ֶשׁ ֵאינוֹ ְמט ֵמּא ְטוּמ את ְנ ֵבלוֹת (פסחים כג.): eat,” it means to give a separate punishment for the chei- Both pesukim are needed. If we had only the pasuk lev of each animal. about kodashim, we would think that only the cheilev of The other opinion argues that if the Torah had not spelled kodashim is forbidden, since the laws of kodashim are out oxen, sheep, and goats we would have thought that very stringent. And if we had only our pasuk, we would the prohibition applies even to the cheilev of a chayah (a think that only the cheilev of an ordinary animal is forbid- kosher nondomestic animal, like a deer). The pasuk there- den because there is no exception to this prohibition. But fore lists these beheimos (domestic animals), to teach that in the case of kodashim, the tail of an ox and goat are not only the cheilev of beheimos is prohibited (Kereisos 4a).340 considered cheilev even though the tail of a sheep is.345 I would therefore think that the prohibition against eating Fat Tails cheilev does not apply at all to kodashim animals. The It is forbidden to eat the cheilev (certain fats) of a do- Torah therefore states this prohibition in a separate pasuk mestic animal. One who does so is punished with kares.341 about kodashim animals (Kereisos 4b).346 כּל ֵח ֶלב שׁוֹר ְו ֶכ ֶשׂב ו ֵעז לֹא ֹת ֵאכלוּ. א! מר ֵליהּ ! רב מִ רי ְל! רב ְז ִביד: ִאי Allowed Benefit א ְ!לי ה ִא ְיקּ! ראי ֵח ֶלב ִתּ ְיתּ! סר בּ ֲ!א ִכ ילה? א! מר ֵליהּ: ע ֶ ל ְיך א! מר ְק רא ”כּ ל כּל ֵח ֶלב שׁוֹר ְו ֶכ ֶשׂב ו ֵעז לֹא ֹת ֵאכלוּ. ְו הא ְכּ ִתיב ”כּל ֵח ֶלב שׁוֹר ְו ֶכ ֶשׂב ו ֵ עז ֵח ֶלב שׁוֹר ְו ֶכ ֶשׂב ו ֵ עז“, דּ בר ה!שֶּׁ וה ְבּשׁוֹר ְו ֶכ ֶשׂב ְו ֵעז (חולין קיז., כריתות ד.): לֹא ֹת ֵאכלוּ“, ֵמע !תּה א ְ!תּ ֵתּוֹפשׂ ִאיסּוּר ֲהנ ייה ְכּ ִאיסּוּר ֲא ִכ ילה? שׁ ְ!נ ייא ִהיא Earlier, the Torah referred to the fat of a sheep’s tail as ִדּ ְכ ִתיב (פסוק כד) ְ”ו ֵח ֶלב ְנ ֵב לה ְו ֵח ֶלב ְטֵר פה ֵיע ֶ שׂה ְל כל ְמ ל אכה ְוא ֹ כל לֹא -(its entire fat (cheilev , ֶח ְלבּוֹ ה א ְ!לי ה ְת ִמימ ה cheilev, saying,342 ֹת ְאכ ֻלהוּ“ (ירושלמי ערלה ג, א; ירושלמי פסחים ב, א): tail. This part of the sheep is burned on the Mizbe’ach with the other cheilev parts.343 According to one opinion, wherever the Torah says that We might think that it would be included in the law of something is forbidden to eat, it is also forbidden to have our pasuk that forbids one to eat cheilev. However, this is any benefit from it. not true. Our pasuk says that it is forbidden to eat cheilev (forbid- Our pasuk can be understood to be saying, Any cheilev den fats) of a kosher animal. Even according to this opin- “that is common to” oxen, sheep, and goats, you shall not ion, however, it is permitted to have benefit from cheilev. eat. Therefore, the fat tail, which the Torah refers to as chei- We know this because the next pasuk says, The cheilev lev only with regard to sheep — not to oxen and goats — is of a neveilah and the cheilev of a tereifah “may be put to not included in the prohibition of our pasuk (Chullin 117a; any use”; but you shall surely not eat it. Since the Torah Kereisos 4a). clearly permits benefit from cheilev, it is an exception to the general rule (Yerushalmi Orlah 3:1; Yerushalmi Pesa- Ordinary or Sacred chim 2:1).347 It is forbidden to eat the cheilev (certain fats) of a do- The cheilev — ְו ֵח ֶלב ְנ ֵבלה ְו ֵח ֶלב ְט ֵר פה ֵיע ֶשׂה ְל כל ְמ לאכה .mestic animal. 24 of a neveilah and the cheilev of a tereifah may be put כּל ֵח ֶלב שׁוֹר ְו ֶכ ֶשׂב ו ֵעז לֹא ֹת ֵאכלוּ. ְדּ ִאי כּ! תב ר ֲ!חמ נ א ְבּק ד ִ שׁים ֲהו ה .to any use ֲא ִמינ א ק ד ִ שׁים הוּא דּ ֲ!ח ִמ ֵירי ְדּא סוּר ֶח ְלבּוֹ, ֲא בל ִחוּלּין ְדא סוּר ֶח ְלבּוֹ ֵא ימא לֹא, ִמשּׁוּם ה ִ כי כּ! תב ר ֲ!חמ נא ”כּל ֵח ֶלב שׁוֹר“. ְו ִאי כּ! תב ”כּל ֵח ֶלב Any” Use“ שׁוֹר“, ֲהו ה ֲא ִמינ א ֵח ֶלב ְדּ ִחוּלּין הוּא ְדּ אסוּר ִמשּׁוּם ְדּלֹא ! הוּתּר ִמ ְכּ ללוֹ, -It is forbidden to eat the cheilev (certain fats) of a do ֲא בל ֵח ֶלב ְמוּקדּ ִ שׁין ְדּ ! הוּתּר ִמ ְכּ ללוֹ ֲה וה ֲא ִמ ינא ִמ ְדּ ! הוּתּר ִמ ְכּ ללוֹ ִא ְישׁ ְתֵּרי .mestic animal נ ִ!מּי ֶח ְל בּן, ְצִר ֵיכי (כריתות ד:): ֵיע ֶשׂה ְלכל ְמ ל אכה. ְכּת!נּ ֵ אי, ֵ”יע ֶ שׂה ְלכ ל ְמ ל אכה“, ! מה תּ ְ!למוּד לוֹמ!ר .Our pasuk states the prohibition against eating cheilev ְ”ל כל ְמ ל אכה“? ֶשׁ יּכוֹל ִל ְמ ֶל ֶאכת גּ !בוֹה ְי ֵהא מוּתּר ִל ְמ ֶל ֶאכת ֶה ְדיוֹט ְי ֵהא -But there is also another pasuk that states this prohibi אסוּר, תּ ְ!למוּד ! לוֹמר ְ”ל כל ְמ ל אכה“, ִדּ ְבֵרי ר ִ!בּי ֵיוֹסי ה ְ!גּ ִל ִילי. ר ִ!בּי ֲע ִקיב א ֻח! קּת עוֹל ם ְלדֹרֹ ֵת ֶיכם ְבּ ֹכל ְמוֹשׁבֹ ֵת ֶיכם כּל ֵח ֶלב ְוכ ל דּם לֹא tion,344 ֵאוֹמר: ֶשׁ יּכוֹל ִל ְמ ֶל ֶאכת ֶה ְדיוֹט ְי ֵהא טהוֹר, ִל ְמ ֶל ֶאכת גּ !בוֹה ְי ֵהא ט ֵ מא, An everlasting statute for your generations, in all , ֹת ֵאכלוּ תּ ְ!למוּד ! לוֹמר ְ”ל כל ְמ ל אכה“ (פסחים כג.): .your dwellings, any cheilev and any blood you shall not eat According to one opinion, our pasuk is talking about the Our pasuk could have written simply, “The cheilev of a seems ( ְלכ ל) cheilev of an ordinary animal, and the other pasuk is talk- neveilah…may be put to use.” The word any ing about the cheilev of kodashim (sacrificial animals). to be extra.
340. See Schottenstein Edition, note 11. 341. See note 302. 342. 3:9. 343. See above, 3:16. 344. Above, 3:17. 345. Only the tail of a sheep is considered cheilev to be offered on the Mizbe’ach. The tails of oxen and sheep are not considered cheilev in relation to the laws of kodashim. See previous discussion. 346. See Schottenstein Edition, note 15. 347. See Schottenstein Edition, Yerushalmi Orlah 33b note 16.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 197 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 24
24 The cheilev of a neveilah and the cheilev of a tereifah may be put to any use,
According to one opinion, this word teaches that chei- a tereifah as if it is a category of its own? If it is talking lev is permitted even for ordinary use. If not for the word about a tereifah animal that died without shechitah, then “any,” we would have thought that the permission to use it is simply a neveilah. According to the opinion that a te- cheilev applies only to using it for a sacred purpose (such reifah can live, it would not transmit tumah until it actually as smearing cheilev fats on hides for maintaining the Beis dies, in which case it is a neveilah. And according to the HaMikdash), but an ordinary person would be forbidden to opinion that a tereifah cannot live, then it should be in- use cheilev. The logic would be that since cheilev of offer- cluded in the category of neveilah even while alive! Either ings is “eaten” by the Mizbe’ach (Altar), its use is permit- way, we would know that the cheilev of a tereifah is not ted for the Beis HaMikdash service, but since other cheilev tamei! may not be eaten by either the Mizbe’ach or people, it is Seemingly we must say that the word tereifah here is re- therefore forbidden for use. ferring to a tereifah animal that was properly slaughtered. Another opinion maintains that the word any is not The pasuk would then be telling us that its cheilev is tahor teaching a leniency with regard to deriving benefit from in this case, but its meat is tamei353 (Zevachim 69b). cheilev, because there is no reason to think that it is pro- Piling On hibited for benefit.348 Rather, the Torah is teaching a differ- ent leniency, one that applies specifically to the cheilev of a A neveilah is an animal that died without kosher slaugh- neveilah (an animal that died without a kosher slaughter). ter (shechitah). A tereifah is an animal with one of a well- Aside from the fact that one may not eat any edible defined group of fatal defects. Such an animal may not be part of a neveilah, a neveilah is also a source of tumah eaten even if it is properly slaughtered. ְו ֵח ֶלב ְנ ֵבלה ְו ֵח ֶלב ְט ֵר פה. ֶאלּ א א! מר ר בא: ! ה תּוֹרה א ְ מ רה י בֹא ִאיסּוּר ritual impurity).349 Our pasuk teaches that the cheilev of) ְנ ֵב ילה ְו יחוּל ! על ִאיסּוּר ֵח ֶלב, י בֹא ִאיסּוּר ְטֵר יפה ְו יחוּל ! על ִאיסּוּר ֵח ֶלב a neveilah is not like the meat of a neveilah regarding the (זבחים ע., חולין לז.): -laws of tumah. Cheilev of a neveilah, unlike its meat, re mains tahor. Both the words neveilah and tereifah are extra in this According to this opinion, had the pasuk not written that pasuk. It could have said simply, “Cheilev (forbidden fats) cheilev may be put to “any” use, we might have thought may be used for any purpose.” We would have said that it that the cheilev of a neveilah is tahor only when it is used applies in all cases, even if the animal was a neveilah or with ordinary items. The word any adds that cheilev a tereifah. may be used even with sanctified items, which are held In truth, these words do not teach us about permission to a higher standard of taharah (ritual purity) (Pesachim to use cheilev, but rather to teach the prohibition against 23a).350 eating it, which is found at the end of our pasuk. A Tereifah and a Neveilah One might have thought that since the cheilev of a A neveilah is an animal that died without kosher slaugh- neveilah or tereifah was already forbidden — because of ter (shechitah). A tereifah is an animal with one of a the cheilev prohibition — even before the animal became well-defined group of fatal defects. Such an animal may a neveilah or a tereifah, these new prohibitions do not take not be eaten even if it is properly slaughtered. There is a effect on top of the existing cheilev prohibition. Therefore, disagreement351 whether or not a tereifah can survive for if someone eats the cheilev of a neveilah or a tereifah, he a year’s time. violates only the cheilev prohibition. The pasuk therefore mentions the neveilah and tereifah to teach that these ְו ֵח ֶלב ְנ ֵב לה ְו ֵח ֶלב ְט ֵר פה. ֶא לּא ֵמע !תּה ִדּ ְכ ִתיב ְ”ו ֵח ֶלב ְנ ֵב לה ְו ֵח ֶלב ְטֵר פה“, -prohibitions are added to the pre-existing cheilev prohibi ה תם נ ִ!מּי ֵנ ימא ִאם ְטֵר יפה ח !יּה ֲהֵרי ְנ ֵב ילה ֲא מוּרה, ִאם ְטֵר יפה ֵא ינהּ ח!יּ ה 354 .(tion (Zevachim 70a; Chullin 37a ֲהֵרי ִהיא ִב ְכל ל ְנ ֵב ילה? ֶאלּ א ְלה ִ ביא ְטֵריפ ה ֶשׁ ְשּׁח טהּ ֶשׁ ֶח ְלבּ הּ טהוֹר May be put to any — ֵיע ֶשׂה ְל כל ְמ ל אכה ְוא ֹכל לֹא ֹת ְאכ ֻלהוּ (זבחים סט:): When our pasuk says that the cheilev (forbidden fats) use, but you shall surely not eat it. of a neveilah “may be put to any use,” it teaches that if an animal died without a kosher slaughter (shechitah), only When Being Kosher Makes It Tamei its meat is tamei (ritually impure), but not its cheilev. The A neveilah is an animal that died without kosher slaugh- cheilev of this neveilah may be put to any use without con- ter (shechitah). A tereifah is an animal with one of a well- cern about tumah contamination.352 defined group of fatal defects. Such an animal may not be But why does the pasuk have to mention the cheilev of eaten even if it is properly slaughtered.
348. This disputes the opinion in the previous discussion. 349. See below, 11:26-28, 39-40. 350. See Schottenstein Edition, note 55. 351. Chullin 42b. 352. See previous discussion. 353. The Gemara rejects this teaching, and concludes with the teaching in the next discussion. 354. This follows the opinion that holds that in general, one prohibition does not take effect on top of another (see Chullin 100b). Therefore the words neveilah and tereifah are needed here to teach that our case is an exception. See Schottenstein Edition, note 15.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 198 / ספר ויקרא פרשת צו ז / כה־כו
ְוא ֖ ֹכל ֥לֹא ֽ ֹת ְאכ להוּ: כה ֚ ִכּי כּ ֹל־אV כל ֵ ֔ח ֶלב ִמ ֨ן־ה ְבּ ֵה ֔מה ֲא ֶ֨שׁר ֵוּמיכ!ל ל א ֵת ְיכ ֻל ֵנּהּ: כה ֲאֵרי כּ ל ְדּ ֵייכוּל תְּ!רבּ א ִמן ְבּ ִע ירא ִדּי ְיקְ רבוּן ַי ְק& ריב ִממּ #נּה ִאX שּׁה > ל ֑יהוה ְו ִנ ְכְרc תה הנּ Pֶפשׁ ה ֹ.אכ Xֶלת מWע3 מּ ָיה: ִמנּ!הּ ֻקְרבּ נ א ֳק דם ְי י ְו ִי ְשׁ ֵתּ ֵיצי ֱאנ שׁ א ְד ֵייכוּל ֵמע ֵ!מּהּ: כו ְו כל ְדּ מא לא ֵת ְיכלוּן כו ְו כל־דּם֙ ֣לֹא ֽ ֹת ְאכ ֔לוּ ְבּ ֖ ֹכל ֽמ ְוֹשׁ ֽבֹ ֵתיכם ל ֖עוֹף ְול ְבּ ֵה. מה: ְבּ ֹכל ְמוֹתב ֵ ניכוֹן ְדּעוֹפ א ְו ִד ְב ִע ירא:
רש“י ְו ָא ֹכל לֹא ֹת ְאכ ֻלהוּ. ָא ְמ ָרה ָתוֹרה: ָיבוֹא ִאיסּוּר ְנ ֵב ָילה ְוּט ֵר ָפה ְוָיחוּל על (תורת כהנים פרשתא י, יא; כריתות כ:): ְבּ ֹכל ְמוֹשׁבֹ ֵת ֶיכם. ְל ִפי ֶשׁ ִהיא חוֹבת ִאיסּוּר ֵח ֶלב, ֶשׁ ִאם ֲא ָכלוֹ ִי ְתחֵיּיב אף על ָלאו ֶשׁל ְנ ֵב ָילה (חולין לז.), ְולֹא ֹתאמר הגּוּף ְו ֵא ָינהּ חוֹבת ק ְר קע ֶנוֹהֶגת ְבּ ָכל ָמוֹשׁבוֹת, ְוּבמ ֶסּ ֶכת ִק ִידּוּשׁין ְבּ ֶפ ֶרק ִראשׁוֹן ֵאין ִאיסּוּר ָחל על ִאיסּוּר: (כו) ָלעוֹף ְו ל ְבּ ֵה ָמה. ְפּ ָרט ְל דם ָדִּגים ו ֲחָג ִבים (דף לז:) ְמפֹ ָרשׁ ָל ָמּה ְהוּצר ְך לוֹמר:
ִכּי כּל ֹא ֵכל ֵח ֶלב ִמן ה ְבּ ֵה מה ֲא ֶשׁר י ְק ִריב ִמ ֶמּנּה ִא ֶשּׁה לה‘ ֵיע ֶשׂה ְלכל ְמ לאכה ְוא ֹכל לֹא ֹת ְאכ ֻלהוּ. ְ”ו ֵח ֶלב ְנ ֵבל ה ְו ֵח ֶלב ְטֵר פה“, — .25 ְבּ ֵח ֶלב ְבּ ֵה מה ְט הוֹרה ה!כּ תוּב ְמד ֵ!בּר. א !תּה ֵאוֹמר ְבּ ֵח ֶלב ְבּ ֵה מה ְטהוֹר ה For anyone who eats the cheilev from the animal that ה !כּתוּב ְמד ֵ!בּר אוֹ ֵאינוֹ ֶאלּ א ְבּ ֵח ֶלב ְבּ ֵה מה ְט ֵמ אה? א מְ!ר תּ: ִט ֵיהר ִמ ְכּל!ל .one may bring as a fire offering to Hashem ְשׁ חוּטה ְו ִט ֵיהר ִמ ְכּ! לל ֵח ֶלב, ! מה ְכּ ֶשׁ ִטּ ֵיהר ִמ ְכּ! לל ְשׁ חוּטה ִבּ ְט הוֹרה ְולֹא ְ ְ ִב ְט ֵמ אה, ! אף ְכּ ֶשׁ ִטּ ֵיהר ִמ ְכּ! לל ֵח ֶלב ִבּ ְט הוֹרה ְולֹא ִב ְט ֵמ אה. אוֹ כּ ֵ!לּך ְל ֶדֶרך Eaters and the Eaten זוֹ. . . תּ ְ!למוּד ! לוֹמר ְ”טֵר יפה“, ִמי ֶשֵׁיּשׁ ְבּ ִמ ינּהּ ְטֵר יפה, ִאוֹציא ֶאת ה ְ!טּ ֵמא ה ִכּי כּל ֹא ֵכל ֵח ֶלב ִמן ה ְבּ ֵה מה ֲא ֶשׁר י ְק ִריב. ְו כל ֵה יכא ְדק ֵ אי ְבּ ְאוֹכ ִלין לֹא ֶשׁ ֵאין ְבּ ִמ ינהּ ְטֵר יפה, ְולֹא ִאוֹציא ֶאת ה!ח !יּה ֶשֵׁיּשׁ ְבּ ִמ ינּהּ ְטֵר יפה, תּ ְ!למוּד מְ!ר ֶבּה ֶנ ֱאכ ִ לין? ְו הא תּ ְ!נ יא, ִ”כּי כּל ֹא ֵכל ֵח ֶלב ִמן ה ְ!בּ ֵה מה ֲא ֶשׁר י ְ!קִריב“, ! לוֹמר ְ”וא ֹ כל לֹא ֹת ְאכ ֻלהוּ“, ִמי ֶשׁ ֶח ְל בּהּ אסוּר ְוּבשׂ רהּ מוּתּר, י צא ח!יּ ה ֵאין ִלי ֶא לּא ֵח ֶלב ְתּ ִמ ִימין ֶשׁ ראוּי ִליקֵ רב, ֵח ֶלב בּ ֲ!ע ֵלי ִמוּמין ִמנִּ!ין? תּ ְ!למוּד ֶשׁ ֶח ְל בּהּ ְוּבשׂ רהּ מוּתּ ר (זבחים ע.־ע:): ! לוֹמר ִ”מן ה ְ!בּ ֵה מה“. ֵח ֶלב ִחוּלּין ִמנִּ!ין? תּ ְ!למוּד ! לוֹמר ִ”כּי כּל“. ְו הא ה כ א ְדּק ֵ אי ְבּ ְאוֹכ ִלין ְו קא מְ!ר ֶבּה ֶנ ֱאכ ִ לין? ה תם ְדּ ֵל יכּא ְאוֹכ ִלין מְ!ר ֶבּה ֶנ ֱאכ ִ לין, Our pasuk teaches that although the meat of a neveilah ה כ א ְדּ ִא יכּא ְאוֹכ ִלי ן לֹא שׁ ִ ביק ְלהוּ ְל ְאוֹכ ִלין וּמְ!ר ֶבּה ֶנ ֱאכ ִ לין (פסחים or tereifah makes others things tamei (ritually impure), its 355 מג:): cheilev (forbidden fats) does not. This applies only to a kosher animal. The cheilev of a nonkosher animal is like its meat, and both the cheilev and meat of a dead nonkosher Our pasuk seems to be saying that someone is punished 356 animal can make something tamei. with kares for eating the cheilev (forbidden fats) only of One possible way to know this is because there are an unblemished offering, which is fit to be offered on the two cases where at least some parts of a dead animal are Mizbe’ach (Altar). tahor (ritually pure): (1) an animal that was slaughtered But if that were so, the pasuk would have said simply, properly according to the laws of shechitah, and (2) chei- “for anyone who eats the cheilev that one may bring as a lev of a neveilah. Shechitah is effective only on a kosher fire offering.” Instead, it says, anyone who eats the cheilev ִמן ה ְ!בּ ֵהמ ה animal. If someone performs shechitah on a nonkosher “from the animal” ( ) that one may bring… This animal, its carcass is certainly tamei. In the same way, we teaches that the cheilev of any sanctified animal — even learn that only the cheilev of a kosher animal is tahor. The one that is blemished — is prohibited. cheilev of a nonkosher animal is tamei like the rest of the The pasuk takes this one step further and includes animal. even the cheilev of an ordinary, unsanctified animal in the who ( ִכּי כּ ל) ”We can also learn this from the fact that our pasuk men- prohibition. The pasuk begins, “for anyone tions a tereifah. The laws of tereifah apply only to kosher eats. This includes the cheilev of an ordinary, unsanctified animals. We can therefore say that the leniency of the chei- animal. -is talking about “eat ( ֹא ֵכל) lev being tahor applies only to animals that have the law of This is a case where a word tereifah — meaning kosher animals. ers,” yet it includes additional things that are eaten (or- Based on this second understanding, we would say that dinary animals); since there are no additional “eaters” to the cheilev of a kosher chayah (nondomestic animal, like include, we know that the pasuk is actually referring to a deer) that is a neveilah is tahor. Since a chayah of a additional foods that may be eaten (Pesachim 43b). kosher species can be a tereifah, its cheilev should be like The soul that eats will be — ְו ִנ ְכ ְר תה ה ֶנּ ֶפשׁ ה ֹא ֶכ ֶלת ֵמע ֶמּ ָיה .the cheilev of a domestic animal Our pasuk therefore connects may be put to any use — cut off from its people. the rule that the cheilev is tahor — to but you shall surely not eat it — the prohibition to eat it. Only cheilev that is A Forbidden Drink ה ֶנּ ֶפשׁ. ֶאלּ א ִה ְמ חה ֶאת ה ֵ!ח ֶלב ְוּג מעוֹ, ֲא ִכיל ה ְכּ ִתיב א ֵבּיהּ, ְוה א ! לאו generally forbidden to be eaten is tahor; the cheilev of ֲא ִכיל ה ִהיא? א! מר ֵרישׁ ל ִ קישׁ: א! מר ְק רא ֶ”נ ֶפשׁ“, ְל! רבּוֹת ֶאת ! ה ֶשּׁוֹתה -the neveilah or tereifah of a kosher chayah (which is per (חולין קכ.): mitted) does convey tumah, just like its meat (Zevachim ,is soul. This term ( ֶנ ֶפשׁ) 70a-70b). The simple meaning of nefesh
355. See discussions above, “Any Use.” 356. See note 302.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 199 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 25-26
but you shall surely not eat it. 25 For anyone who eats the cheilev from the animal that one may bring as a fire offering to HASHEM — the soul that eats will be cut off from its people. 26 You shall not consume any blood, in any of your dwelling places, whether from fowl or from animals. however, can also mean desire or satisfaction — fulfilling A human corpse has severe tumah, but a human being the desire of the soul.357 never has light tumah.359 The blood of a human is there- By using the term nefesh in connection with the punish- fore not included in this Biblical prohibition.360 ment for eating cheilev (forbidden fats), the pasuk teaches A dead sheretz361 has only light tumah, not severe that any type of personal consumption that satisfies the tumah.362 The blood of a dead sheretz is also not includ- person or puts his mind at ease — whether eating solid ed. cheilev or drinking melted cheilev — makes a person liable An egg is not a type of meat. Therefore, blood found to this punishment (Chullin 120a). inside an egg is not included. Kosher fish and grasshoppers do not require slaugh- You ter, so their blood is completely permissible363 (Kereisos — ְוכל דּם לֹא ֹת ְאכלוּ ְבּ ֹכל ְמוֹשׁבֹ ֵת ֶיכם לעוֹף ְול ְבּ ֵהמה .26 shall not consume any blood, in any of your dwelling 20b-21a). places, whether from fowl or from animals. .Whether from fowl or from animals — לעוֹף ְול ְבּ ֵהמה FROM THE SEFER HACHINUCH The Birds and the Beasts מצוה קמח: ֶשׁלּ ֹא ֹנ אכל דּם ְבּ ֵה מה ח יּה ועוֹף לעוֹף ְול ְבּ ֵה מה. ִאי מה עוֹף ֶשׁ ֵאין בּהּ ִכּ ְלא ִ!ים ! אף ְבּ ֵה מה ֶשׁ ֵאין בּהּ ִכּ ְלא ִ!ים, Mitzvah 148: The Prohibition to Consume Blood of תּ ְ!למוּד ! לוֹמר ְ”ול ְ!בּ ֵה ִמה“, ִאי ! מה ְבּ ֵה מה ֶשׁ ֵא ינהּ ְבּ ֵאם ! על ה!בּ ִ נים ! אף עוֹף Domestic Animals, Wild Animals, or Fowl ֶשׁ ֵאינוֹ ְבּ ֵאם ! על ה!בּ ִ נים, תּ ְ!למוּד ! לוֹמר ”לעוֹף ְול ְ!בּ ֵה מה“ (כריתות כא.): Blood Exclusions Our pasuk says that blood is forbidden whether it comes from fowl or from animals. It had to mention both of these לעוֹף ְול ְבּ ֵה מה. ֵשׁוֹמ!ע ֲא ִני ֲא ִפילּוּ דּ!ם ְמה ְ!לּ ֵכי ְשׁתּ ִ!ים, דּ!ם ֵבּ ִיצים, .types דּ!ם ֲחג ִ בים, דּ!ם דּ ִ גים, ה ֹ!כּל ִבּ ְכל ל? תּ ְ!למוּד ! לוֹמר ”לעוֹף ְול ְ!בּ ֵה מה“, Had the pasuk said only “fowl,” we would know only מה עוֹף ְוּב ֵהמ ה ְמיוּח ִ דין ֶשׁ ֵיּשׁ בּ ֶ הן ְטוּמא ה ק!לּ ה ְו ְטוּמא ה ֲח מוּרה, that blood of animals that are like birds is forbidden. Bird ְו ֵישׁ בּ ֶ הן ִאיסּוּר ְו ֶה ֵיתּר ְו ֵהן ִמין בּ שׂ ר, א!ף ֹכּל ֶשׁ ֵיּשׁ בּ ֶ הן ְטוּמא ה feathers are not included in the prohibition of shaatnez.364 ק !לּה, ִאוֹציא ! דּם ְמה ְ!לּ ֵכי ְשׁתּ ִ!ים ֶשׁ ֵיּשׁ בּ ֶ הן ְטוּמ אה ֲח מוּרה ְו ֵאין בּ ֶ הם -They may be combined with any other type of mate ְטוּמ אה ק !לּה, ִאוֹציא ! דּם ְשׁר ִ צים ֶשׁ ֵאין בּ ֶ הם ְטוּמ אה ֲח מוּרה, ִאוֹציא rial. Also, the “wool” of oxen and goats are not included ! דּם ֵבּ ִיצים ֶשׁ ֵאין ִמין בּ שׂר, ! דּם דּ ִ גים ! דּם ֲחג ִ בים ֶשׁכּוּלוֹ ֶה ֵיתּר (כריתות in the shaatnez prohibition. We would therefore include כ:־כא.): If our pasuk said simply, You shall not consume any their blood in the prohibition of our pasuk. But the wool blood, we would say that this includes blood of hu- of sheep is forbidden to be mixed with linen. Sheep blood mans, eggs, grasshoppers, and fish. However, our would not be prohibited if our pasuk had not stated “ani- pasuk then specifies from fowl or from animals. This mals.” teaches that the prohibition of our pasuk applies only to If our pasuk had mentioned only “animals,” we would blood that is like that which comes from birds and ani- say that only birds that are like animals are included in mals. the blood prohibition. There is no mitzvah to send away a Birds and animals have three characteristics in com- mother animal before taking its young, but there is a mitz- mon: (1) They have both light tumah (ritual impurity) vah to send away a kosher bird before taking its chicks or and severe tumah;358 (2) it is forbidden to eat them before eggs.365 We would therefore say that only the blood of a they are slaughtered and they are permitted after a kosher nonkosher bird is forbidden, since that is like an animal in slaughter; and (3) they are a type of meat. The blood pro- this regard. The pasuk therefore had to say “fowl” to teach hibition of our pasuk applies only to things that have all that even the blood of kosher birds is forbidden to be eaten three of these characteristics. (Kereisos 21a).
which means, if you desire, or if it pleases you. 358. The , ִאם ֵישׁ ֶאת נ ְ!פ ְשׁ ֶכם :(An example of such usage is the pasuk (Bereishis 23:8 .357 meat of a properly slaughtered animal or bird is subject to food tumah (tumas ochalin). If an animal dies without proper shechitah, it is a neveilah that contaminates anyone who carries it even though he does not actually touch it. If a bird dies without shechitah, it contaminates the clothes of someone who swallows it. 359. A corpse is a primary source of tumah and makes anyone who carries it tamei. A human never has light tumah like food tumah. 360. However, if someone bit into a loaf of bread and he can see that he bled on it, he must scrape off the part of bread with the blood because of maris ayin. See Schottenstein Edition, 21b note 35. 361. Any one of the eight creeping creatures listed below, 11:29-30. 362. A sheretz does not contaminate a person so strongly through contact that his clothes also become tamei. 363. It should be noted that the bloods of nonkosher fish and nonkosher grasshoppers are nonetheless forbidden because they are secretions from nonkosher species. 364. It is forbidden to wear a garment made of wool and linen. See below, 19:19. 365. See Devarim 22:6-7.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 200 / ספר ויקרא פרשת צו ז / כז־ל
כז כּל־נ Xֶפשׁ ֲא ֶשׁ ֹר־תּאכIל כּל־דּEם ְו ִנ ְכ ְרתcה הנּ Pֶפשׁ ה7 הוא כז כּ ל ֱאנ שׁ א ִדי ֵתיכוּל כּ ל ְדּמ א ְו ִי ְשׁ ֵתּ ֵיצי ֱאנ שׁ א ! ההוּא ֵמע ֵ!מּהּ: מWע3 מּ ָיה: פ כח וּמ ִ!לּיל ְי י ִעם מֹ ֶשׁה ְל ֵמ ימר: כח ַו ְידK בּר ֖יהוה ֶאל־מPֹ שׁה ֵלּ ֽאמֹר: כט דּ[ בּר ֶא ְל־בּK ני ִי ְשׂר אל ֵל ֑אמֹר כט מ ֵ!לּל ִעם ְבּ ֵני ִי ְשׂר ֵ אל ְל ֵמימ ר ִדּ ְמקֵ רב י ת ִנ ְכ! סת ְקוּד ִשׁוֹהי ֳקד ם ה ַמּ ְקִ ֞ריב ֶאת־זvבח ְשׁל ָמיו֙ > ל ֔יהוה יבjיא ֶא ָת־קְרבּ ֛נוֹ > ל ֖יהוה ְי י י ְ!י ִתי י ת ֻקְרבּ ֵ נהּ ִל ֳק דם ְי י ִמ ִנּ ְכס!ת ְקוּד ִשׁוֹהי: ל ְי ִדוֹהי ת ְ!יתוּן י ת ֻקְרבּ נ!יּ א ִמזּPבח ְשׁל. מיו: ל ָי, דיו ְתּ ִב ֶ ֔יאינה את ִאV שּׁי ֑יהוה ֶאת־הח ֶלב ! ד יי י ת תְּ!רבּ א ע!ל ֶח ְדי א י ְ!י ִת ֵנּהּ י ת על־ה3ח ֶזה֙ ְי ִב ֶ ֔יאנּוּ V את ה3ח ֶ֗זה ְלה& ניף ֹא ֛תוֹ ְתּ נוּפה ִל ְפK ני ֽיהוה: ֶח ְדי א ל ֲ!אר מא י ֵ תהּ ֲא רוּמא ֳק דם ְיי :
רש“י (ל) ָי ָדיו ְתּ ִב ֶיא ָינה וגו‘. ֶשׁ ְתּ ֵהא יד ה ְבּ ָע ִלים ִמ ְלּמ ְע ָלה ְוה ֵח ֶלב ְו ֶה ָחזוֹת ְנ ִתוּנין ֶה ָח ֶזה ְלמ ָטּה, ְו ֶזהוּ ֶשׁ ֶנּ ֱא מר ”וָיּ ִשׂימוּ ֶאת ה ֲח ָל ִבים על ֶה ָחזוֹת ויּ ְק ֵטר ה ֲח ָל ִבים ָבּהּ, ְויד ֹכּ ֵהן ִמ ְלּמ ָטּה ְוּמִנ ָיפן (מנחות סא:): ֵאת ִא ֵשּׁי ה‘. ָוּמה ֵהן ָה ִא ִשּׁים, ה ִמּ ְז ֵבּ ָחה“ (להלן ט, כ). ִל ְמּ ָדנוּ ֶשׁ ְשּׁלֹ ָשׁה ֹכ ֲהִנים ְז ִקוּקין ָלהּ. ָכּ ְך ְמ ָפוֹרשׁ ִבּ ְמָנחוֹת ֶאת ה ֵח ֶלב על ֶה ָח ֶזה ְי ִב ֶיאנּוּ. ְכּ ֶשׁ ְמּ ִביאוֹ ִמ ֵבּית ה ִמּ ְט ָבּחִים ֵנוֹתן ה ֵח ֶלב (סב.): ֶאת ה ֵח ֶלב על ֶה ָח ֶזה ְי ִב ֶיאנּוּ. ְו ֵאת ֶה ָח ֶזה ָל ָמּה ֵמ ִביא, ְל ָה ִניף על ֶה ָח ֶזה, ְוּכ ֶשׁ ְנּוֹתנוֹ ְליד [ה ֹכּ ֵהן] ה ֵמִּניף ִנ ְמָצא ֶה ָח ֶזה ְלמ ְע ָלה ְוה ֵח ֶלב ְלמ ָטּה, ֹאתוֹ הוּא ְמ ִביאוֹ, ְולֹא ֶשְׁיּ ֵהא הוּא ִמן ָה ִא ִשּׁים. ְל ִפי ֶשׁ ֶנּ ֱא מר ֵ”את ִא ֵשּׁי ה‘ ְו ֶזהוּ ָה ָאמוּר ְבּ ָמקוֹם א ֵחר ”שׁוֹק ה ְתּ ָרוּמה ו ֲח ֵזה ה ְתּ ָנוּפה על ִא ֵשּׁי ה ֲח ָל ִבים ֶאת ה ֵח ֶלב על ֶה ָח ֶזה“, ָיכוֹל ֶשְׁיּ ֵהא אף ֶה ָח ֶזה ָל ִא ִשּׁים, ְל ָכ ְך ֶנ ֱא מר ֵ”את ֶה ָח ֶזה ָי ִביאוּ ְל ָהִניף וגו‘ ” (להלן י, טו); ְוּלאחר ה ְתּ ָנוּפה ְנוֹתנוֹ ל ֹכּ ֵהן המּ ְק ִטיר ְוִנ ְמָצא ְ ָהִניף וגו‘ ”:
,and right thigh, which are the portions given to the Kohen — כּל ֶנ ֶפשׁ ֲא ֶשׁר ֹתּאכל כּל דּם ְו ִנ ְכ ְר תה ה ֶנּ ֶפשׁ ה ִהוא ֵמע ֶמּ ָיה .27 are separated from the rest of the animal. They and the Any person who consumes any blood — that soul will sacrificial parts that will be burned on the Mizbe’ach (Altar) be cut off from its people. are then waved together. This is known as tenufah. ְבּ ֵני ִי ְשׂר ֵאל. ! [מה] תּ ְ!למוּד ! לוֹמר ְ"בּ ֵני ִי ְשׂר ֵ אל? ְבּ ֵני ִי ְשׂר ֵ אל ְמ ִנ ִיפין ְו ֵאין ְ Any” Blood“ ה ְעוֹב ֵדי כּוֹכ ִ בים ְמ ִנ ִיפין. . . תּ ְ!נ יא ִאיד ך, ְבּ ֵני ִי ְשׂר ֵ אל", ֵאין ִלי ֶא לּא ְבּ ֵני ִי ְשׂר ֵ אל, -The blood that rushes out of an animal’s neck immedi ֵגִּרים ו ֲ!עב ִ דים ְמ ְשׁוּחרִ רין ִמנִּ!ין? תּ ְ!למוּד ! לוֹמר "ה!מּ ְ!קִריב". אוֹ ֵאינוֹ ֶא לּא ֶזה ately after slaughter is considered its lifeblood, and that ֹכּ ֵהן ה!מּ ְ!קִריב? ְכּ ֶשׁהוּא ֵאוֹמר (להלן פסוק ל) "י דיו ְתּ ִב ֶיא ינה", ֲהֵרי ְבּע ִ לים is the blood of an offering that is applied to the Mizbe’ach אמוּר, הא ֵכּ ! יצד? ֹכּ ֵהן ֵמ ִנ !יח י דיו תּ! !חת ְי ֵדי ה ְ!בּע ִ לים ֵוּמ ִניף (מנחות סא:): Altar) to bring atonement. Blood that trickles out later) cannot be used for this. Our pasuk begins with the words, “Speak to the Sons This teaches that only Jews have a .( ְבּ ֵני ִי ְשׂר ֵ אל) ”of Israel דּם. מה תּ ְ!למוּד ! לוֹמר ”כּל דּם“, ְל ִפי ֶשׁ ֶנּ ֱאמ!ר (להלן יז, יא) ִ”כּי ה !דּם הוּא mitzvah of tenufah, waving their shelamim. Idolaters do not בּ ֶ!נ ֶפשׁ ְיכ ֵ!פּר“, ֵאין ִלי ֶא לּא ! דּם ק ד ִ שׁים ֶשׁה ֶ!נּ ֶפשׁ ְיוֹצ אה בּוֹ ֶשׁהוּא ְמכ ֵ!פּר, do tenufah on their offerings.368 ! דּם ִחוּלין ְו! דם ה!תּ ְ!מ ִצית ִמנִּ!ין? תּ ְ!למוּד ! לוֹמר ”כּל דּם“ (כריתות כב.): Our pasuk could have said simply that “any person who This phrase might also be understood to mean that only consumes blood” will be punished with kares.366 Instead it someone who is a “child of a Jew” must wave his shelamim blood” will be offering, but a convert or a freed Canaanite slave does not (כּ ל) says “any person who consumes any punished with kares. do so. The pasuk therefore continues, “the one who offers” to teach that anyone obligated in mitzvos who ,(ה!מּ ְ!קִריב) This extra word is needed because another pasuk about the punishment for eating blood says,367 for the blood offers a shelamim also waves it. can refer to (ה!מּ ְ!קִריב) ”through the soul will atone.” I would therefore think that Now the term “the one who offers“ a person is punished with kares only if he eats blood of the owner of the offering or the Kohen who actually does a korban (offering), which is the blood that atones for a the avodah (sacrificial service) by “offering” the parts on person. But if he ate blood of an ordinary animal, or even the Mizbe’ach. Since the next pasuk mentions the fats that blood of a korban that trickles out after the animal has the Kohen brings to the Mizbe’ach, perhaps it is he who died, which cannot give atonement, he would not be pun- does the tenufah and the owner never takes part in it. The ished. Our pasuk therefore says that a person is punished next pasuk therefore says, “With his own hands” shall he .blood (Kereisos 22a). bring it. This clearly refers to the owner (כּ ל) with kares for eating any The Kohen and the owner do the tenufah together. The דּ ֵבּר ֶאל ְבּ ֵני ִי ְשׂר ֵאל ֵלאמֹר המּ ְק ִריב ֶאת ֶז בח ְשׁל מיו 29. — Speak Kohen places his hands below the hands of the owner and to the Sons of Israel, saying: The one who offers his they wave the portions of the shelamim together (Mena- shelamim sacrifice. chos 61b).369 Waving Rights Don’t Wave With Women When a shelamim (peace offering) is offered, its breast When a shelamim (peace offering) is offered, its breast
366. See note 302. 367. Below, 17:11. 368. If an idolater brings an offering that requires tenufah, the Kohen does it alone. 369. See
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 201 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 27-30
27 Any person who consumes any blood — that soul will be cut off from its people. The parts and 28 H ASHEM spoke to Moshe, saying: 29 Speak to the Sons of Israel, saying: The one who of- their order fers his shelamim sacrifice to HASHEM, he shall deliver his offering to HASHEM from his feast peace-offering. 30 With his own hands shall he bring the fire offerings of HASHEM: the fat atop the breast shall he bring; the breast, in order to wave it as a wave-service before HASHEM. and right thigh, which are the portion given to the Kohen, 47b; Kiddushin 36b; Sotah 19a; Makkos 18b; Menachos are separated from the rest of the meat. They and sacrifi- 61a-61b).374 ֶאת ה ֵח ֶלב על ֶהח ֶזה ְי ִב ֶיאנּוּ cial parts that will be burned on the Mizbe’ach (Altar) are then waved together. This is known as tenufah. — The fat atop the breast shall .he bring דּ ֵבּר ֶאל ְבּ ֵני ִי ְשׂר ֵאל. ְוה ְ!תּנוּפוֹת. . . ֲנוֹה ִגים בּ ֲ!אנ ִ שׁים ְולֹא ְבּנ ִ שׁים. . . ”דּ ֵ!בּר ֶאל ְבּ ֵני ִי ְשׂר ֵ אל“ ְו ֵה ִניף, ְבּ ֵני ִי ְשׂר ֵ אל ְמ ִנ ִיפין ְו ֵאין ְבּנוֹת ִי ְשׂר ֵ אל ְמ ִניפוֹת What’s on Top? (קדושין לו., מנחות סא:): The breast and right thigh of a shelamim, which are the The rule of our pasuk is given to the “Sons” of Israel. This Kohen’s portion, are separated from the rest of the animal. teaches that only men have a mitzvah of tenufah (waving). They and the parts that will be burned on the Mizbe’ach 370 Women do not wave their shelamim with the Kohen (Kid- (Altar) are then waved together. This is known as tenufah. 371 ֶאת ה ֵח ֶלב על ֶהח ֶזה ְי ִב ֶיאנּוּ. ְוה ְ כ ִתיב ֶ”את ה ֵ!ח ֶלב ע!ל ֶהח ֶ זה ְי ִב ֶיאנּוּ“? .(dushin 36a; Menachos 61b א! מר א!בֵּ!יּי: ! ההוּא ְדּמ ְ!י ֵיתּי ֵליהּ ֹכּ ֵהן ִמ ֵבּית ה ִ!מּ ְטבּ חִ!יים ְור ֵ מי ֵליהּ (מנחות .With his own hands shall he bring it — י דיו ְתּ ִב ֶיאינה .30 סב.): Waving Bikkurim Our pasuk says that the cheilev (fats) burned on the When a shelamim (peace offering) is offered, its breast Mizbe’ach (Altar) is placed on top of the breast portion and right thigh, which are the portion given to the Kohen, that is given to the Kohen. are separated from the rest of the meat. They and the sac- This is describing when the Kohen brings these parts rificial parts that will be burned on the Mizbe’ach (Altar) from the butchering place.375 As the first Kohen hands are then waved together. This is known as tenufah. them to the Kohen who will wave them, he turns the pile -over so that the breast portion is on top of the cheilev dur י דיו ְתּ ִב ֶיאינה ֵאת ִא ֵשּׁי ה‘. ְ”ול! קח ה ֹ!כּ ֵהן ה ֶ!טּ ֶנא ִמיּ ֶ דך“ (דברים כו, ד), .(ing the actual tenufah (Menachos 62a ִל ֵימּד ע!ל ה ִ!בּ ִכּוּרים ֶשׁ ְטּ ִעוּנין ְתּ נוּפה, ִדּ ְבֵרי ר ִ!בּי ֱא ִל ֶיע ֶזר ֶבּן י ֲ!עקֹב. ! מאי ט ְ!ע מא ְדּר ִ!בּי ֱא ִל ֶיע ֶזר ֶבּן י ֲ!עקֹב? א ְ!ת יא ”יד“ ”יד“ ִמ ְשּׁל ִ מים. ְכּ ִתיב ה כ א In order to wave it as a — ְלה ִניף ֹאתוֹ ְתּ נוּפה ִל ְפ ֵני ה‘ ְ”ול! קח ה ֹ!כּ ֵהן ה ֶ!טּ ֶנא ִמיּ ֶ ד ך“, ְוּכ ִתיב ”י דיו ְתּ ִב ֶיא ינה ֵאת ִא ֵשּׁי ה‘ ”, ! מה כּאן .wave-service before Hashem ֹכּ ֵהן ! אף ְלה !לּן ֹכּ ֵהן, ! מה ְלּה !לּן ְבּע ִ לים ! אף כּאן ְבּע ִ לים. הא ֵכּ ! יצד? ֵמ ִנ!יח ֹכּ ֵהן י דיו תּ! !חת ְי ֵדי ְבּע ִ לים ֵוּמ ִניף (סוכה מז:, קדושין לו:, סוטה יט., מכות יח:, One for All מנחות סא.־סא:): to describe the When a shelamim (peace offering) is offered, its breast (י דיו) Our pasuk uses the term hands tenufah for a shelamim. A similar term is used in describ- and right thigh, which are the portion given to the Kohen, ing the mitzvah of bikkurim,372 And the Kohen shall take are separated from the rest of the meat. They and the sac-
(According to one rificial parts that will be burned on the Mizbe’ach (Altar .( ִמיּ ֶ דך) ”the basket “from your hand opinion, the common words “hand” form a gezeirah sha- are then waved together. This is known as tenufah. ְתּ נוּפה. ְו ִת ְתר ֶ!בּה ְתּנוּפ ה ְבּ ְחוֹבִרין ִמקּ!ל ו ֶחוֹמר, וּמ!ה ְס ִמיכ ה ֶשׁלֹּא vah,373 to teach that just as the portions of the shelamim ִנ ְתר ְ!בּ תה ִבּ ְשׁ ִחוּטין ִנ ְתר ְ!בּ תה ְבּ ְחוֹבִרין, ְתּ נוּפה ֶשׁ ִנּ ְתר ְ!בּ תה ִבּ ְשׁ ִחוּטין ֵאינוֹ .require tenufah, so too the bikkurim fruits require tenufah ִדּין ֶשׁ ִנּ ְתר ְ!בּ תה ְבּ ְחוֹבִרין? ִמשּׁוּם ְדּלֹא ֶא ְפ שׁר, ֵה ִיכי ֶל ֱיע ִביד? ִל ְינפוּ ְכּוּלּהוּ :The gezeirah shavah also teaches a rule about tenufah בּ ֲ!ה ֵדי ֲהד ֵ די, ק א הְ!וי א ֲח ִצ יצה, ֵל ִיניף ְו ֶל ְיה! דּר ְו ֵל ִיניף, ְ”תּ נוּפה“ א מ!ר Just as the Kohen waves the bikkurim, so too must the ר ֲ!חמ נא ְולֹא ְתּנוּפוֹת (מנחות צד.): Kohen wave the portions of the shelamim. And just as in .( ְלה ִ ניף ֹאתוֹ) the case of shelamim, the owner must join in waving the Our pasuk could have said simply to wave it This .( ְתּנוּפ ה) offering, so too must the owner wave the bikkurim. The Instead, it adds an extra term, a wave-service rather than the plural ( ְתּנוּפ ה) gezeirah shavah also teaches that the owner and the Kohen word is in the singular form to teach that only one tenufah is done for each ,( ְתּנוּפוֹת) wave the bikkurim together. The Kohen places his hands below the owner’s hands, and they wave together (Succah korban (offering).
Schottenstein Edition, note 19. 370. This means that only the Kohen does the tenufah for offerings of women and idolaters. See previous discussion. 371. See Schottenstein Edition, Kiddushin note 40 and Menachos note 13. 372. Devarim 26:4. There are seven species for which the Torah praises Eretz Yisrael: wheat, barley, grapes, figs, pomegranates, olives, and dates. Each year, the first of these spe- cies to ripen is designated as “bikkurim” (first fruits), and one must bring them to the Beis HaMikdash and give them to the Kohanim. was an area of the ( ֵבּית ה ִ!מּ ְטבּ חִ!ים) See note 224. 374. See Schottenstein Edition, Menachos 61b note 3. 375. The butchering place .373 Beis HaMikdash Courtyard directly opposite the northern wall of the Mizbe’ach (Altar). In this area, the slaughtered offerings were skinned and butchered, and the parts that were to be cooked were washed. See discussion above, pasuk 19, “Special Beverages.”
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 202 / ספר ויקרא פרשת צו ז / לא־לג
לא ְו ִה ְקטjיר ה ֹכּה[ן ֶאת־הח ֶ לב ה ִמּ ְזבּ\חה ְו ָהיה֙ ה3ח ֶ֔זה לא ְוי ֵ!סּק כּ ֲ!הנ א י ת תְּ!רבּ א ְלמ ְ!ד ְבּח א ִו ֵיהי ֶח ְדי א ְלא ֲ!הרֹן ְו ִל ְב ִנוֹהי: לב ְוי ת ְלא ֲ>ה ֖רֹן ְוּלב. ניו: לב ְו ֵאת֙ ֣שׁוֹק ַהיּ ִ ֔מין ִתּ ְתּ ֥נוּ ְתרוּמ ה שׁוֹק א ְדי ִ!מּינ א ִתּ ְתּנוּן א ְ!פ רשׁוּת א ְלכ ֲ!הנ א ִמ ִנּ ְכ! סת ְקוּד ֵשׁיכוֹן: לג ִדּ ְמקֵ רב ל ֹכּה\ן ִמ ִזּ ְב חי שׁ ְל ֵמ 3 יכם: לג ה ַמּ ְקִ ֞ריב ֶא ~ ת־דּם ה ְשּׁלe מים י ת ! דּם ִנ ְכ! סת ְקוּדשׁ!יּ א ְוי ת תְּ!ר בּא ִמ ְבּ ֵני ְו ֶאת־הח ֶ לב ִמ ְבּנVי א ֲ>ה֑רֹן ֧לוֹ ת ְ'הי#ה ֥שׁוֹק ַהיּמ7ין ְלמ. נה: א ֲ!הרֹן ֵלהּ ְתּ ֵהי שׁוֹק א ְדי ִ!מּינ א ל ֳ ח לק:
רש“י (לא) ְו ִה ְק ִטיר ה ֹכּ ֵהן ֶאת ה ֵח ֶלב. ְוא חר ָכּ ְך ְ”ו ָהָיה ֶה ָח ֶזה ְלא ֲהרֹן“, ִל ְמּ ָדנוּ ה ֶפּ ֶרק ָה ֶא ְמָצ ִעי, ֶשׁהוּא ֶסוֹב ְך ֶשׁל ֶי ֶר ְך [נ“א: ֶרֶגל] (חולין קלד:): (לג) ה מּ ְק ִריב ֶשׁ ֵאין ה ָבּ ָשׂר ֶנ ֱא ָכל ְבּעוֹד ֶשׁ ָה ֵא ִימוּרים ְלמ ָטּה ִמן ה ִמּ ְז ֵבּח (תורת כהנים פרק טז, ֶאת דּם ה ְשּׁ ָל ִמים וגו‘. ִמי ֶשׁהוּא ָראוּי ִל ְז ִר ָיקתוֹ ְוּלה ְק ִטיר ֲח ָל ָביו, ָיָצא ד; פסחים נט:): (לב) שׁוֹק. ִמן ה ֶפּ ֶרק ֶשׁל א ְר ָכּוּבּה ה ִנּ ְמ ֶכּ ֶרת ִעם ָהרֹאשׁ עד ָט ֵמא ִבּ ְשׁעת ְז ִר יקת ָדּ ִמים [אוֹ ִבּ ְשׁעת ֶה ְק ֵטר ֲח ָל ִבים] ֶשׁ ֵאינוֹ ֵחוֹלק בּ ָבּ ָשׂר
If partners bring a korban, they cannot all wave it at once he certainly must wave and give the Kohen the breast and because the person must actually hold what he is waving, thigh of an unconsecrated animal, from which he is obli- and one partner’s hands would separate between the oth- gated to give matanos! er’s hands and the korban. On the other hand, our pasuk We see from our pasuk that this is not so. is saying that tenufah may be done only once. Therefore, Our pasuk teaches that the tenufah must be done before the breast and thigh must be waved in the ;( ִל ְפ ֵני ה‘) if partners bring a korban together, only one of them waves Hashem it on behalf of all of them.376 Beis HaMikdash. Since it is forbidden to bring non-sacred If not for this extra word, we would have learned from a things into the Beis HaMikdash Courtyard, the Kohanim kal vachomer (logical argument) that each of the partners could not wave the breast and thigh of an unconsecrated should wave the korban: If partners bring a korban, they all animal there. We therefore know that the breast and thigh of have to do semichah (lean on the korban). Now semichah ordinary animals are not given to a Kohen (Chullin 130a).379 is never done on a slaughtered animal, while tenufah is an — ְו ִה ְק ִטיר ה ֹכּ ֵהן ֶאת ה ֵח ֶלב ה ִמּ ְז ֵבּחה ְוהיה ֶהח ֶזה ְלא Eֲהרֹן ְוּלב ניו .31 avodah (service) that is done — depending on the offering The Kohen shall cause the fat to go up in smoke on — with the live animal and after it has been slaughtered. the Mizbe’ach; and the breast shall be for Aharon and We would therefore think that if all of the partners have to lean on a korban, they certainly all have to wave it! The his sons. in the singular, to teach that They Have to Wait ְתּנוּפ ה Torah therefore added ְו ִה ְק ִטיר ה ֹכּ ֵהן ֶאת ה ֵח ֶלב ה ִמּ ְז ֵבּ חה. יכוֹל ְיהוּ ֹכּ ֲה ִנים ר!שּׁ ִ אין ְבּח ֶ זה only one of them does the tenufah (Menachos 94a).377 ְושׁוֹק ֶקוֹדם ה ְ!קט! רת ֵא ִמוּרין, תּ ְ!למוּד ! לוֹמר ְ”ו ִה ְק ִטיר ה ֹ!כּ ֵהן ֶאת ה ֵ!ח ֶלב No Way to Wave ה ִ!מ ְז ֵבּ חה“, ו ֲ!ה! דר ְ”וה יה ֶהח ֶ זה ְלא ֲ!הרֹן ְוּלב ניו“ (פסחים נט:): When a shelamim (peace offering) is offered, its breast and right thigh, which are the portion given to the Kohen, After the tenufah (waving) of a shelamim (peace offer- are separated from the rest of the meat. They and the sac- ing), the breast and right thigh of the offering are given to rificial parts that will be burned on the Mizbe’ach (Altar) the Kohanim for their consumption. are then waved together. This is known as tenufah. Our pasuk teaches when the Kohanim are allowed to eat that breast and thigh. It first says that the Kohen shall ִל ְפ ֵני ה‘. ֶא לּא ט ְ!ע מא ְדּכ! תב ר ֲ!חמ נא ֶ”זה“ (דברים יח, ג), הא ! לאו ה ִ כי ֲהו ה .(burn the cheilev (sacrificial parts) on the Mizbe’ach (Altar ֲא ִמ ינא ִחוּלּין ח !יּ ִיבין ְבּח ֶ זה ְושׁוֹק, ְו הא בּ ֵ עי ְתּ נוּפה, ֵה יכא ִל ִינוּפ ְינהוּ? ִאי Only afterward does it say, the breast shall be for Aharon א!בּ! ראי, ִ”ל ְפ ֵני ה‘ ” ְכּ ִתיב, ִאי א!גּ! !וּאי קא ְמעֵ!יּיל ִחוּלּין ל ֲ עז רה, ִה ְלכּ ְ ך לֹא and his sons; it is only then that they may eat it (Pesachim ֶא ְפשׁ ר (חולין קל.): 59b). Whenever a person slaughters an unconsecrated animal And the breast shall be for — ְוה יה ֶהח ֶזה ְלא ֲהרֹן ְוּלב ניו for his own use, there are gifts (matanos) he must give .Aharon and his sons ,( ְלח י ִ!ים) foreleg; lechayayim ,( ְז !רוֹע) a Kohen:378 its zero’a maw (the fourth stomach, also ,( ֵקב ה) jaws; and keivah known as the abomasum). Even Tamei Our pasuk tells us that when one brings a shelamim, he After the tenufah (waving) of a shelamim (peace offer- must give the Kohen its breast and thigh; he does not give ing), the breast and right thigh of the offering are given to the Kohen those other matanos. the Kohanim for their consumption. ְוהיה ֶהח ֶזה ְלא ֲהרֹן ְוּלב ניו. יכוֹל ִנ ְט ְמאוּ ֵא ִמוּרין אוֹ ֶשׁא ְ בדוּ לֹא ְיהוּ We might have made the following kal vachomer (logical ֹכּ ֲה ִנים ז!כּ ִ אין ְבּח ֶ זה ושׁוֹק, תּ ְ!למוּד ! לוֹמר ְ”וה י ה ֶהח ֶ זה ְלא ֲ!הרֹן ְוּלב ניו“ argument): If a person must give the Kohen the breast and ִמ כּל מקוֹם (פסחים נט:): ,thigh of a korban, from which he does not give matanos
376. See Schottenstein Edition, 93b note 43. 377. See Schottenstein Edition, note 12. 378. Devarim 18:3. 379. See Schottenstein Edition, Chullin 130b note 1.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 203 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 31-33
31 The Kohen shall cause the fat to go up in smoke on the Mizbe’ach; and the breast shall be for Aharon and his sons. 32 And the right thigh you shall give as a raised-up gift to the Kohen, from your shelamim sacrifices. 33 Anyone from among the sons of Aharon who shall offer the blood of the shelamim and the fat — the right thigh shall be his as a portion.
Normally Kohanim are not allowed to eat their portions Since we know from our pasuk that the peace offering of the shelamim until the cheilev (sacrificial parts) are is called only “shelamim,” the added word “zevach” in that burned on the Mizbe’ach (Altar).380 However, our pasuk pasuk is understood to mean the “slaughter” of the offer- teaches that if the sacrificial parts were lost or became ing. That teaches that the slaughter of a shelamim should tamei (ritually impure) so they could not be burned on the be performed for the sake of a shelamim (lishmo), and not Mizbe’ach, the Kohanim may still eat their portions. for the sake of any other type of korban (Zevachim 4a). ְוה י ה The pasuk says it shall be ( ), meaning that “it shall Not Tamei be that way ” no matter what; even if the sacrificial parts After the tenufah (waving) of a shelamim (peace offer- cannot go on the Mizbe’ach, the portions shall be the Ko- ing), the breast and right thigh of the offering are given to hanim’s (Pesachim 59b). the Kohanim for their consumption. המּ ְק ִריב ֶאת דּם ה ְשּׁל ִמים. ְו ֹכל ֶשׁ ֵאינוֹ ראוּי ל ֲ!ע בוֹדה, ֵאינוֹ ֵחוֹלק And — ְו ֵאת שׁוֹק היּ ִמין ִתּ ְתּנוּ ְת רוּמה ל ֹכּ ֵהן ִמ ִזּ ְב ֵחי שׁ ְל ֵמ ֶיכם .32 בּ!בּ שׂר. . . ֲא ִפלּוּ ט ֵ מא ִב ְשׁ! עת ְזִר! יקת דּ ִ מים ְו טהוֹר ִבּ ְשׁ! עת ֶה ְק ֵטר ֲחל ִ בים, the right thigh you shall give as a raised-up gift to ֵאינוֹ ֵחוֹלק בּ!בּ שׂר, ֶשׁ ֶנּ ֱא! מר ”ה!מּ ְ!קִריב ֶאת ! דּם ה ְ!שּׁל ִ מים ְו ֶאת ה ֵ!ח ֶלב ִמ ְבּ ֵני .the Kohen, from your shelamim sacrifices א ֲ!הרֹן לוֹ ִת ְה ֶיה שׁוֹק ה!יּ ִ מין ְלמ נה“ (זבחים צח:): המּ ְק ִריב ֶאת דּם ה ְשּׁל ִמים. א!בּ א שׁאוּל ֵאוֹמר: ְלעוֹל ם ֵאינוֹ ֵאוֹכל ע!ד Always Right ֶשְׁיּ ֵהא טהוֹר ִמ ְשּׁ! עת ְזִר יקה ! עד ְשׁ! עת ֶה ְק ֵטר ֲחל ִ בים, ְדּא! מר ְק רא ”ה!מּ ְ!קִריב -After the tenufah (waving) of a shelamim (peace offer ֶאת !דּם ה ְ!שּׁל ִ מים ְו ֶאת ה ֵ!ח ֶלב“, דּ ֲ!א ִפילּוּ ֶה ְק ֵטר ֲחל ִ בים נ ִ!מּי בּ ֵ עי (זבחים קב:): ing), the breast and right thigh of the offering are given to the Kohanim for their consumption. A tamei (ritually impure) Kohen does not receive a share in (ה!מּ ְ!קִריב) of the offerings.386 The term who shall offer ִתּ ְתּנוּ. ֵאין ִלי ֶא לּא שׁוֹק ה!יּ ִ מין, ְז !רוֹע ְמוּקדּ ִ שׁין ִמנִּ!ין? תּ ְ!למוּד לוֹמ!ר .our pasuk is understood to mean who “is eligible” to offer ְ”ת רוּמה“. ְז !רוֹע ִחוּלּין ִמנִּ!ין? תּ ְ!למוּד ! לוֹמר ִ”תּ ְתּנוּ“ (חולין קלד:): in our pasuk seems ex- The pasuk teaches that the right thigh of the shelamim is ( ְתרוּמ ה) The term raised-up gift tra. It could have said simply to give the right thigh to the divided among whichever Kohanim are allowed to perform Kohen without calling it a raised-up gift. This word teaches the avodah (service). the pasuk is saying that in ,(דּ!ם) us that the foreleg given to the Kohen from a nazir’s offer- By mentioning the blood ing381 must also be the right foreleg. order to qualify for a share, a Kohen must be eligible when We can also learn from our pasuk that the foreleg of or- the blood is thrown on the Mizbe’ach (the avodah of zeri- dinary animals given to the Kohen is the right one.382 Our kah). Even if he became tahor (ritually pure) by the time you shall give. A similar word, ve- the fats were burned on the Mizbe’ach, he still receives a ,( ִתּ ְתּנוּ) pasuk says titnu and he shall give, is stated in the pasuk about share. According to one opinion, if the Kohen was tahor ,(ְונ ת!ן) nasan the gifts to the Kohen.383 We therefore learn that in this case, when the blood was thrown but became tamei when the too, the Kohen receives the right foreleg (Chullin 134b). fats were burned, he will share in the korban (Zevachim .(98b המּ ְק ִריב ֶאת דּם ה ְשּׁל ִמים ְו ֶאת ה ֵח ֶלב 33. — Anyone from Another opinion notes that our pasuk mentions the fat as well as the blood. This teaches that in order to (ה ֵ!ח ֶלב) among the sons of Aharon who shall offer the blood of the shelamim and the fat. receive a share in the offering, the Kohen must remain What’s in the Name? tahor from the time the blood was thrown until the fats 387 .(were burned on the Mizbe’ach (Zevachim 102b המּ ְק ִריב ֶאת דּם ה ְשּׁל ִמים. ְמנ ל ן ִדּ ְב ִעינ!ן ְז ִב יחה ִל ְשׁ מהּ, ְדּא! מר ְקר א From among the sons — ִמ ְבּ ֵני א ֲהרֹן לוֹ ִת ְה ֶיה שׁוֹק היּ ִמין ְלמנה (לעיל ג, א) ְ”ו ִאם ֶזב!ח ְשׁל ִ מים קְ ר בּנוֹ“ ֶשׁ ְתּ ֵהא ְז ִביח ה ְל ֵשׁם ְשׁל ִ מים. .of Aharon, the right thigh shall be his as a portion ְו ִד ְיל מא ה ְ!יינוּ ְשׁמ ְ!ייהוּ? ִמ ִדּ ְכ ִתיב ”ה!מּ ְ!קִריב ֶאת ! דּם ה ְ!שּׁל ִ מים“, ”ה!זֵֹּרק ֶאת ! דּם ה ְ!שּׁל ִ מים“ (לעיל פסוק יד), ְולֹא ְכּ ִתיב ֶז! בח ְוה כא ְכּ ִתיב ֶ”ז! בח“, ְשׁמ!ע A Package Deal ִמ ינּהּ ֶשׁ ְתּ ֵהא ְז ִב יחה ְל ֵשׁם ְשׁל ִ מים (זבחים ד.): We see from our pasuk that the name of the peace offer- After the tenufah (waving) of a shelamim (peace offer- ing is just the word shelamim.384 This is important to know, ing), the breast and right thigh of the offering are given to because another pasuk says,385 if his offering is a zevach the Kohanim for their consumption. ִמ ְבּ ֵני א ֲהרֹן לוֹ ִת ְה ֶיה שׁוֹק היּ ִמין ְלמ נה. ר ִ!בּי ִשׁ ְמעוֹן ֵאוֹמר: כּל ֹכּ ֵהן ֶשׁ ֵאינוֹ .shelamim
380. See previous discussion. 381. Bamidbar 6:19-20. 382. The foreleg, jaws, and maw are the gifts (matanos) given to the Kohen from a slaughtered kosher animal. See discussion above, pasuk 30, “No Way to Wave.” 383. Devarim 18:3. 384. See also above, pasuk 14. 385. Above, 3:1. 386. See discussion above, pasuk 14, “No Rights.” 387. See next discussion for what the first opinion
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 204 / ספר ויקרא פרשת צו ז / לד־לז
לד ִכּי֩ ֶא ֲת־ח ֵ֨זה ה ְתּ ֜נוּפה ְוV את | ֣שׁוֹק ה ְתּ ֗רוּמה ָל ֨ק ְח ִתּי֙ ֵמאVת לד ֲאֵרי ית ֶח ְד יא ד ֲ!א ר מוּתא ְו ית שׁוֹק א ְדא ְ!פ ר שׁוּתא ְנ ֵס ִבית ִמן ְבּ ֵני ִי ְשׂר ֵ אל ְבּW נ ִי־י ְשׂר ֵ ֔אל ִמ ִזּ ְב חי שׁ ְל ֵמ יהם ו ֶ.אVתּן ֠ ֹא֠תם ְלא ֲ>ה ֨רֹן ה ֹכּהן ִמ ִנּ ְכ! סת ְקוּד ֵשׁיהוֹן ִויה ִ בית י ְ תהוֹן ְלא ֲ!הרֹן כּ ֲ!הנ א ְו ִל ְב ִנוֹהי ִל ְקי ם ע ל ם ִמן ְוּלב ָניו֙ ְל ָח ֔ק־עוֹלם ֵמ את ְבּK ני ִי ְשׂרW אל: לה ֣זֹאת ִמ ְשׁh חת א ֲ>הרֹן֙ ְבּ ֵני ִי ְשׂר ֵ אל: לה דּא ְרבוּת א ֲ!הרֹן ְוּרבוּת ִוּמ ְשׁI חת בּ֔ניו מ Wִא שּׁי ֑יהוה ְבּיוֹם֙ ִה ְקO ריב ֹא ֔תם ְלכ הן > ל ֽיהוה: ְבּ ִנוֹהי ִמ ֻקְּרבּ נ!יּ א ! דּ יי ְבּיוֹמ א ְדּקֵ ריב י ְ תהוֹן ְלשׁ!מּ שׁ א ֳק דם ְיי : לו ִדּי פ ִ!קּיד לו ֲ֠א ֶ֠שׁר ִצ ֨וּה ֜יהוה לV תת ל ֶ֗הם ְבּיוֹם֙ מ ְשׁ ֣חוֹ ֹא ֔תם ֵמא ת ְי י ְל ִמ! תּן ְלהוֹן ְבּ יוֹמא ְדּר ִ!בּי י ְ תהוֹן ִמן ְבּנVי ִי ְשׂר\ אל ֻח] קּת עוֹלם ְל ֽדֹרֹ. תם: לז ֣זֹאת ה ֗תּוֹרה ל ֹ.עלה֙ ְבּ ֵני ִי ְשׂר ֵ אל ְקי ם ע ל ם ְלדֵ ריהוֹן: לז דּ א אוֹר ְ!י תא ל ֲ!על תא ְל ִמ ְנח תא ְוּלח !טּאת א ל ִמּ ְנ ֔חה ְול>חטּ את ְול.אE שׁם ְו֨ל ִמּ ִ ֔לּוּאים ְוּלזXבח ה ְשּׁל' מים: ְול ֲ!אשׁ מא ְוּל ֻקְרבּ נ !יּא ְוּל ִנ ְכ! סת ְקוּדשׁ !יּא:
רש“י (תורת כהנים פרק טז, ז-ח; זבחים צח:): (לד) ה ְתּ ָנוּפה. ה ְתּ ָרוּמה. ִמוֹל ְיך ֵוּמ ִביא מ ֲע ֶלה ִוּמוֹריד (מנחות סא.): (לז) ְו ל ִמּ ִלּוּאים. ְליוֹם ִח ְינּוּך ה ְכּ ָהוּנּה:
ֲנוֹה ִגין. . . ְבּ ֻח ִלּין ֲא בל לֹא ְב ֻמ ְקדּ ִ שׁין, ֶשׁה י ה ב ִ!דּין, וּמה ִאם ה ֻ!ח ִלּין ֶשׁ ֵאינ ן ֶמוֹדה בּ ֲ!ע בוֹדה ֵאין לוֹ ֵח ֶלק ִבּ ְכ הוּנּה, ֶשׁ ֶנּ ֱא! מר ”ה!מּ ְ!קִריב ֶאת ! דּם ה ְ!שּׁל ִ מים ח!יּ ִ בים ְבּח ֶ זה ְושׁוֹק ח!יּ ִ בים בּ!מּ !תּנוֹת, ק ד ִ שׁים ֶשׁח!יּ ִ בים ְבּח ֶ זה ְושׁוֹק ֵאינוֹ ִדין ְו ֶאת ה ֵ!ח ֶלב ִמ ְבּ ֵני א ֲ!הרֹן לוֹ ִת ְה ֶיה שׁוֹק ה!יּ ִ מין ְלמ נה“, ֵאין ִלי ֶאלּ א ֶזה ֶשׁח!יּ ִ בים בּ!מּ !תּנוֹת, תּ ְ!למוּד ! לוֹמר ”ו ֶ א ֵתּן ֹא תם ְלא ֲ!הרֹן ה ֹ!כּ ֵהן ְוּלב ניו ְלח ק ִבּ ְל בד, ִמנִּ!ין ְל! רבּוֹת ֲח ֵמשׁ ֶע ְשֵׂרה ֲעבוֹדוֹת, ְכּגוֹן ה ְ!י ִציקוֹת ְוה ְ!בּ ִלילוֹת עוֹלם“, ֵאין לוֹ ֶא לּא ! מה ֶשּׁ אמוּר בּ ִ ע ְני ן (חולין קל.): ְוה ְ!פּ ִתיתוֹת ְוה ְ!מּ ִליחוֹת ְתּנוּפוֹת ְוה !גּשׁוֹת ְוה ְ!קּ ִמיצוֹת ה ְ!ק טרוֹת ְוה ְ!מּ ִליקוֹת Whenever a person slaughters an unconsecrated animal ְוק !בּלוֹת ה !זּאוֹת ְוה ְ!שׁק! את סוֹטה ו ֲ!עִר! יפת ֶע ְגל ה ֲע רוּפה ְוט ֳ ה! רת ְמצוֹר ע (”for his own use, he must give the Kohen matanos (“gifts ְוּנ ִשׂיאוּת כּ!פּ ִ!ים ֵבּין ִמ ִבּ ְפ ִנים ֵבּין ִמ! בּחוּץ? תּ ְ!למוּד ! לוֹמר ִ”מ ְבּ ֵני א ֲ!ה ֹרן“, ;jaws ,( ְלח י ִ!ים) right foreleg; lechayayim ,( ְז !רוֹע) the zero’a — ֲע בוֹדה ה ֲ א מוּרה ִל ְב ֵני א ֲ!הרֹן (מנחות יח:, חולין קלב:): maw (the fourth stomach, also known as ,( ֵקב ה) and keivah ִמ ְבּ ֵני א ֲהרֹן לוֹ ִת ְה ֶיה שׁוֹק היּ ִמין ְלמ נה. ְו ֹכ ֵהן ֶשׁ בּא ְלק ֵ!בּל ִדּ ְבֵרי ְכּהוּנּ ה the abomasum) of an ordinary domestic kosher animal.391 חוּץ ִמדּ בר ֶא חד ֵאין ְמק ְ!בּ ִלין אוֹתוֹ, ֶשׁ ֶנּ ֱא! מר ”ה!מּ ְ!קִריב ֶאת ! דּם ה ְ!שּׁל ִ מים“ Our pasuk tells us that when one brings a shelamim וגו‘, ה ֲ ע בוֹדה ה ְ!מ סוּרה ִל ְב ֵני א ֲ!הרֹן, כּל ֹכּ ֵהן ֶשׁ ֵאינוֹ ֶמוֹדה בּהּ ֵאין לוֹ ֵח ֶלק peace offering), he must give the Kohen its breast and) ִבּ ְכהוּנּ ה (בכורות ל:): According to one opinion,388 the phrase and the fat in our thigh; he does not give the Kohen those other matanos. pasuk is not discussing a Kohen’s eligibility to burn the fats. We might have made the following kal vachomer (logical It refers to his acceptance of this avodah (service). That is, a argument): If a person must give the Kohen the matanos Kohen does not receive any share in the offering if he does from an unconsecrated animal, from which the Kohen is not accept that the avodah of holachah, taking the fats to not entitled to the breast and thigh, he certainly must be the Mizbe’ach (Altar), was commanded by Hashem. obligated to give the Kohen the matanos from a shelamim, And since the pasuk describes the Kohen who receives a from which the Kohen is already entitled to some parts! in our pasuk tells us that when ( ֹאת ם) who The word them — ( ִמ ְבּ ֵני א ֲ!הרֹן) portion as from among the sons of Aharon perform all the avodos in the Beis HaMikdash — he must someone brings a shelamim, the Kohen receives only accept that Hashem commanded all the responsibilities of them, the breast and thigh mentioned here; he does not the Kohanim, even those not involving offerings and those receive the matanos given from unconsecrated animals392 done outside the Beis HaMikdash, such as blessing the Jews (Chullin 130a). 389 and the ritual of eglah arufah (the “decapitated calf).” Gifts Are Forever If a Kohen does not believe that these mitzvos were com- Our pasuk does not simply say that the Children of Israel manded by Hashem, he does not receive a share of the 390 “should give these portions to the Kohanim.” Instead it offerings (Menachos 18b; Chullin 132b; Bechoros 30b). says, I have taken from the Children of Israel . . . and I have I have given given them to Aharon the Kohen. This tells us that the — ו ֶא ֵתּן ֹא תם ְלא ֲהרֹן ה ֹכּ ֵהן ְוּלב ניו ְל חק עוֹלם .34 them to Aharon the Kohen and his sons as an eternal breast and thigh of the shelamim (peace offering) original- stipend from the Children of Israel. ly belonged to the Jews who brought the korban (offering). It was only later, when the Jews sinned with the Golden Only These Calf, that these portions were taken away from them and .given to the Kohanim, who did not sin ו ֶא ֵתּן ֹא תם ְלא ֲהרֹן ה ֹכּ ֵהן ְוּלב ניו ְל חק עוֹלם. ה ְ!זּ !רוֹע ְוה ְ!לּח י ִ!ים ְוה ֵ!קּב ה might do with the mention of the fats in our pasuk. 388. See first opinion in previous discussion. 389. If the body of a murder victim is found outside a town in Eretz Yisrael and it is not known who killed him, the Torah requires that Kohanim join elders of the town nearest the body, where they decapitate a calf, with elders reciting a confession and the Kohanim reciting a prayer (Devarim 21:1-8). 390. See Schottenstein Edition, Menachos note 14, Chullin note 35, and Bechoros notes 18-19. 391. See Devarim 18:3. 392. See also discussion above, pasuk 30, “No Way to Wave,” which shows that the reverse is also true.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 205 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 34-37
34 For the breast of the waving and the thigh of the raising-up I have taken from the Children of Israel, from their feast peace-offering, and I have given them to Aharon the Kohen and his sons as an eternal stipend from the Children of Israel. 35 This is the anointment [portion] of Aharon and the anointment [portion] of his sons from the fire-offerings of HASHEM, on the day He brought them near to minister to HASHEM; 36 that HASHEM commanded to be given them on the day He anointed them from the Children of Israel; it is an eternal decree for their generations. 37 This is the law of the olah, of the minchah, of the chatas, and of the asham; and of the miluim and of the shelamim sacrifice;
Our pasuk compares all of the korbanos to the minchah ו ֶא ֵתּן ֹא תם ְלא ֲהרֹן ה ֹכּ ֵהן ְוּלב ניו ְל חק עוֹלם. יכוֹל ְכּ ֵשׁם ֶשׁ ִנּ ְתחְ!יּיבוּ ְו ִנ ְטּלוּ ְ meal offering). Just as a minchah may be eaten only by) ֵמ ֶהן ְו ִנ ְיתּנוּ ל ֹ!כּ ֲה ִנים, כּ ך ִאם ִי ְזכּוּ י ְ!ח ִזירוּ ל ֶ הם, תּ ְ!למוּד ! לוֹמר ”ו ֶ א ֵתּן ֹאת ם male Kohanim,396 so, too, korbanos can generally be eaten ְלא ֲ!הרֹן ה ֹ!כּ ֵהן ְוּלב ניו ְל חק עוֹלם“, ! מה מ!תּ נה ֵא ינה ֶחוֹזֶרת, ! אף ֵאילּוּ ֵאינ ן -only by male Kohanim, unless we are specifically told oth ְחוֹזִרין (ירושלמי יבמות ח, ו): I have given them to Aharon the Kohen means that the erwise.397 portions are like a gift. If someone receives a gift, it cannot Our pasuk compares all of the korbanos to the chatas be taken back from him. (sin offering). Anything that absorbs the taste of a chatas In the same way, these portions were given as a gift to becomes holy like the chatas.398 Anything that absorbs the Kohanim. Even if the non-Kohanim later have many from any other korban also becomes holy like it.399 merits, these portions will not be taken from the Kohanim Our pasuk compares them to the asham (guilt offer- and returned to them (Yerushalmi Yevamos 8:6). ing). An asham must be a male animal,400 which cannot carry a fetus. Therefore, when the Torah says that the fats זֹאת ה תּוֹרה ל ֹעלה ל ִמּ ְנ חה ְולח טּאת ְולא שׁם ְול ִמּ ִלּוּאים ְוּל ֶזבח 37. of an asham are burned on the Mizbe’ach,401 the fats of a ה ְשּׁל ִמים — This is the law of the olah, of the minchah, fetus are obviously not included. We learn from this that of the chatas, and of the asham; and of the miluim and even if one brings a female korban that is carrying a fetus, of the shelamim sacrifice. only the animal’s own fats and kidneys are burned on the 402 Compare Them All Mizbe’ach, but not those of its fetus (Zevachim 97b-98a; .(Menachos 83a ל ֹעלה ל ִמּ ְנ חה ְולח טּאת ְולא שׁם. ִכּי עוֹלה, מה עוֹל ה ְטעוּנ ה ְכּ ִלי א!ף Like the Miluim ֹכּל ְטעוּנ ה ְכּ ִלי. ! מאי ְכּ ִלי? ִא ֵיל ימא ִמ ְז רק, ְבּשׁ ְ!ל ֵמי ִציבּוּר נ ִ!מּי ְכּ ִתיב ְבּהוּ -This discussion talks about two kinds of leftover korba ”וִ!יּ! קּח מֹ ֶשׁה ֲח ִצי ה !דּם ו!יּ ֶ שׂם בּ א!גּ ֹ נת“ (שמות כד, ו), ֶא לּא ְדּס ִ!כּין. . . ִ”מּ ְנ חה“. nos (offerings). There are living leftovers, such as when ! מה ִמּ ְנ חה ֵאינ הּ ֶנ ֱא ֶכ ֶלת ֶאלּ א ְל ִז ְכֵרי ְכהוּנּ ה ! אף ֹכּל ֵאינ ם ֶנ ֱאכ ִ לין ֶאלּ א :one needs only one korban but sets aside two animals ְל ִז ְכֵרי ְכ הוּנּה. . . ”ח !טּאת“. ! מה ח !טּאת ִמ ְתק ֶ!דּ ֶשׁת ְבּ ב !לוּע ! אף כּל ִמ ְתק ֶ!דּ ֶשׁת one to be offered and the other to serve as a replacement ְבּ ב ! לוּע. ”א שׁם“. מה א שׁם ֵאין שׁ ִ פיר ְו ִשׁ ְלי א קדוֹשׁ בּוֹ ! אף ֹכּל ֵאין שׁ ִ פיר should something happen to the first. After one of them ְו ִשׁ ְל יא קדוֹשׁ בּוֹ (זבחים צז:-צח., מנחות פג.): This entire pasuk seems extra. The Torah already stated has been offered, the remaining animal is a “living left- the laws of each of these korbanos (offerings) in their over.” Similarly, if one’s korban was lost, and was found separate passages, each of which begins with, This is the only after its owner had set aside another animal to be law of….393 used in its place, whichever one is not offered is a “living The reason the Torah now summarizes, This is the law of leftover.” the olah, of the minchah, etc. is to compare all the korba- Another kind of leftover is nossar — the meat of a korban nos mentioned here to one another, so that that laws stated that remains after the period allowed for eating the meat. in only one of these six apply to the others as well. The Torah commands that nossar be burned,403 but says All the korbanos listed in our pasuk are compared to the nothing about what to do with living leftovers. One might olah (burnt offering). Just as an olah must be slaughtered think, then, that they too are to be burned, as they too are with a knife,394 all other korbanos must be slaughtered with leftovers and perhaps included in the command to burn a knife.395 nossar.
393. The olah (burnt offering), above, 6:2; the minchah (meal offering), above, 6:7; the chatas (sin offering), above, 6:18; the asham (guilt offering), above, pasuk 1; and the shelamim (peace offering), above, pasuk 11. 394. See Bereishis 22:10. 395. See Schottenstein Edition, Zevachim note 20 and Menachos note 19. 396. See discussion above, 6:11, “Only the Males.” 397. See Schottenstein Edi- tion, Zevachim note 25 and Menachos note 7. 398. See discussions above, 6:20. 399. See Schottenstein Edition, Menachos note 6. 400. See above, 5:15,18, 25, and below, 19:22 401. Above, 7:3. 402. See Schottenstein Edition, Zevachim note 3 and Menachos note 11. 403. See above, pasuk 17.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 206 / ספר ויקרא פרשת צו ז / לח — ח / ג
לח ֲא ֶ֨שׁר ִצ וּה ֛יהוה ֶאת־מXֹ שׁה ְבּI הר ִסינEי ְבּ ֨יוֹם ַצוֹּ ֜תוֹ ֶא ְת־בּנVי לח ִדּי פ ִ!קּיד ְי י י ת מֹ ֶשׁה ְבּטוּר א ְד ִסינ י ְבּ יוֹמא ְדפ ְ!קּ ֵדהּ י ת ְבּ ֵני ִי ְשׂר ֵ אל ִי ְשׂר ֵ ֗אל ְל ַה ְקj ריב ֶא ָת־קְר ְבּ ֵנ # יהם > ל ֖יהוה ְבּ ִמ ְד] בּר ִס. יני: פ ְלק ר בא ית ֻקְרבּ ְ נהוֹן ֳק דם ְי י ְבּמ ְ!ד ְבּר א רביעי [ח] א ַו ְידK בּר ֖יהוה ֶאל־מֹשׁPה ֵלּ ֽאמֹר: ב קhח ֶאת־ ְד ִס יני: א וּמ ִ!לּיל ְי י ִעם מֹ ֶשׁה ְל ֵמ ימר: ב קֵ רב י ת א ֲ!הרֹן ְוי ת ְבּ ִנוֹהי ִע ֵמּהּ א ֲ>הרֹן֙ ְו ֶאת־בּנ,יו ִא ֔תּוֹ ְו ֵאת֙ ה ְבּ ָג ִ ֔דים ְו את שׁ ֶ`מן ה ִמּ ְשׁחEה ְוי ת ְלבוּשׁ!יּ א ְוי ת ִמ ְשׁח א ִדְרבוּת א ְוV את | פּIר ה>ח֗טּאת ְו ֵאת֙ ְשׁנVי ה ֵ.א ִ֔ילים ְו את ]סל המּ ֽצּוֹת: ְו ית תּוֹר א ְדח !טּאת א ְוי ת ְתֵּרין ִדּ ְכִרין ְוי ת ס!לּ א ְדפ ִ!טּיר !יּא: ג ְוי ת כּ ל ג ְואKת כּל־ה ֵ.עד ה ַה ְקה\ל ֶאל־פּXתח ֥ ֹא ֶהל W מוֹעד: ְכּ ִנ ְשׁ תּא א ְ!כ ֵנשׁ ִל ְת! רע מ ְ!שׁכּ!ן ִז ְמ נא:
רש“י (ב) קח ֶאת א ֲהרֹן. ָפּ ָר ָשׁה זוֹ ֶנ ֶא ְמ ָרה ִשׁ ְב עת ָי ִמים ֶקוֹדם ֲה ָק מת ה ִמּ ְשׁ ָכּן, ָה ֲא ִמוּרים ְבּ ִע ְנין צָוּואת ה ִמּ ִלּוּאים ִבְּוא ָתּה ְתּצֶוּה (שמות כט). ְוע ְכ ָשׁיו ְבּיוֹם ֶשׁ ֵאין ְמוּק ָדּם ְוּמ ָאוּחר בּ ָתּוֹרה (פסחים ו:): קח ֶאת א ֲהרֹן. ָק ֶחנּוּ ִבּ ְד ָב ִרים ִראשׁוֹן ל ִמּ ִלּוּאים ָחזר ְו ֵז ְרזוֹ ִבּ ְשׁעת מ ֲע ֶשׂה: (ג) ה ְק ֵהל ֶאל ֶפּ תח ֹא ֶהל ָוּמ ְשׁ ֵכהוּ (תורת כהנים מלואים פרשתא א, ב): ְו ֵאת פּר ה ח ָטּאת וגו‘. ֵאלּוּ ֵמוֹעד. ֶזה ֶא ָחד ִמן ה ְמּקוֹמוֹת ֶשׁ ֶה ֱח ִזיק ָמוּעט ֶאת ה ְמ ֶרוּבּה (ויקרא רבה י, ט):
We also learn another law from this comparison. We ְול ִמּ ִלּוּאים. ! מה ִמּ ִלּוּאים ְמוֹתֵר ֶיהן ִבּ ְשֵׂר יפה ְו ֵאין בּ ֲ!ע ֵלי חִ!יּים ְבּ ְמוֹתֵר ֶיהן, know that a shelamim offering is supposed to be offered ! אף ֹכּל, ְמוֹתֵר ֶיהן ִבּ ְשֵׂר יפה ְו ֵאין בּ ֲ!ע ֵלי חִ!יּים ְבּ ְמוֹתֵר ֶיהן (זבחים צח., מנחות lishmo, for the sake of a shelamim and for the sake of the פג.): In the case of the miluim (inauguration offerings) the owner.407 We learn from this that all other korbanos are Torah specifically commands404 that any nossar should supposed to be offered lishmo (Menachos 83a; Zevachim be burned. Regarding the miluim, however, there were no 4b, 8a, 98a).408 405 “living leftovers.” Obviously, therefore, we cannot say that the “living leftovers” of the miluim offerings should be But It’s Not Invalid זֹאת התּוֹרה ל ֹעלה ל ִמּ ְנחה ְולח טּאת ְולאשׁם ְול ִמּ ִלּוּאים ְוּל ֶזבח ְ ְ .burned like nossar ה ְשּׁל ִמים. ְו ִא ְיצ ְטִריך ”מוֹצ א ְשׂפ ֶ תיך“ (דברים כג, כד), ְו ִא ְיצ ְטִריך ”זֹאת Our pasuk compares all the korbanos (offerings) to the ! ה תּוֹרה“. . . ְו ִאי כּ! תב ר ֲ!חמ נא ”זֹאת ! ה תּוֹרה“ ֲהו ה ֲא ִמינ א ִליפּ ְ!סלוּ, כּ ת!ב miluim, which teaches that only meat nossar of offerings ר ֲ!חמ נא ”מוֹצא ְשׂפ ֶ תיך“ (זבחים ה.): is burned, not “living leftovers” (Zevachim 98a; Menachos 83a). We learn from our pasuk that all korbanos (offerings) are supposed to be slaughtered lishmo, for the sake of the Like the Shelamim particular korban and owner, like a shelamim (peace of- An animal offering has four critical “blood services”: fering).409 slaughtering, catching the blood in a holy vessel, bringing Based on this, we would think that if a korban was the blood to the Altar, and applying the blood to the Altar. slaughtered for the sake of a different type of korban or for ְוּל ֶז בח ה ְשּׁל ִמים. ! מה ְשּׁל ִ מים ְמפ ְ!גּ ִלין ִוּמ ְתפּ ְ!גּ ִלין ! אף ֹכּל ְמפ ְ!גּ ִלין ִוּמ ְתפּ ְ!גּ ִלין the sake of a person other than its owner, it is completely (זבחים צח., מנחות פג.): invalid (like a chatas offering).410 Another pasuk411 there- fore says, What emerges from your lips you shall observe ְוּל ֶז בח ה ְשּׁל ִמים. ִה ִיקּ ישׁן ה !כּתוּב ִל ְשׁל ִ מים, ! מה ְשׁל ִ מים ֵבּין ִשׁינּוּי ֶקוֹדשׁ and carry out, just as you vowed — a nedavah. That pasuk ֵבּין ִשׁינּוּי ְבּע ִ לים ְבּ ִע ינן ִל ְשׁ מהּ, ! אף ֹכּל ֵבּין ִשׁינּוּי ֶקוֹדשׁ ֵבּין ִשׁינּוּי ְבּע ִ לים teaches that if an offering is slaughtered not lishmo, it is ְבּ ִע ינן ִל ְשׁמ הּ (זבחים ד:, ח.): Our pasuk compares all the korbanos (offerings) to the valid after the fact like a nedavah (a donated offering).412 shelamim (peace offering). The only shortcoming is that the owner has not fulfilled his If, while performing one of a shelamim’s blood avodos obligation with it (Zevachim 5a). (services), one has in mind that it will be consumed after its proper time, not only does the shelamim itself become No Need for Korbanos זֹאת התּוֹרה ל ֹעלה ל ִמּ ְנחה ְולח טּאת ְולאשׁם ְול ִמּ ִלּוּאים ְוּל ֶזבח forbidden as piggul (repulsive), but the nesachim (libation ה ְשּׁל ִמים. ! מאי ִדּ ְכ ִתיב ”זֹאת ! ה תּוֹרה ל ֹ ע לה ל ִ!מּ ְנ חה ְול!ח !טּאת ְול א שׁם“. . . offerings) that are brought together with it also become ְ ֶא לּא א! מר ר בא: כּל ה ֵעוֹסק ! בּ תּוֹרה ֵאינוֹ צִ ריך לֹא עוֹלה ְולֹא ִמ ְנ חה ְולֹא piggul.406 All other korbanos are the same. The offering ח !טּאת ְולֹא א שׁ ם (מנחות קי.): .itself and whatever accompanies it all become piggul
404. Shemos 29:34. 405. The miluim (inauguration) offerings are the specific korbanos that Hashem commanded to be brought during the seven-day dedication of the Mishkan in the Wilderness. These offerings were a one-time event and never repeated. As communal of- ferings, no more than the required amount was set aside, and there were also no cases during the seven-day dedication period of offerings that were lost, and found only after other animals had been set aside in their place. 406. Therefore, if someone eats either the offering or its nesachim, he will be punished with kares for eating piggul. See discussion above, pasuk 18, “The Punishment.” 407. See discussion above, pasuk 33, “What’s in the Name?” 408. See Schottenstein Edition, Menachos note 15 and Zevachim note 9. 409. See previous discussion. 410. See above, 4:24. 411. Devarim 23:24. 412. See discussion there, “The Neder That Became a Nedavah.”
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 207 / VAYIKRA/LEVITICUS PARASHAS TZAV 7 / 38 — 8 / 3
38 which HASHEM commanded Moshe on Mount Sinai, on the day He commanded the Children of Israel to bring their offerings to HASHEM, in the Wilderness of Sinai. 8 1 H ASHEM spoke to Moshe, saying: 2 Take Aharon and his sons with him, and the vest- Consecration of ments and the oil of anointment, and the bull of the chatas offering, and the two rams, the Kohanim and the basket of matzos. 3 Gather the entire assembly to the entrance of the Ohel Moed.
Our pasuk could have been written without the letter a pesach, we do not distinguish between its slaughter and lamed preceding the name of each korban (offering). The the other blood services. Just as if the pesach was slaugh- lamed can be understood to mean instead of. tered not lishmo it is invalid, so too, the pesach is invalid -which can if any of the other blood services are done not lishmo (Ze ,(זֹאת ! התּוֹר ה) The pasuk is saying zos haTorah be translated as, this is the Torah, that is, Torah study can vachim 7b).417 take the place of korbanos. Whoever involves himself in By Day Torah study atones for his sins as if he had brought a kor- ְבּיוֹם צוֹּתוֹ ֶאת ְבּ ֵני ִי ְשׂר ֵאל ְלה ְק ִריב ֶאת ק ְר ְבּ ֵנ ֶיהם. ! בּיּוֹם ִמ ְ“בּיוֹם צ!וֹּתוֹ“ ban for atonement (Menachos 110a).413 נ ְ!פ קא? ְכּ ִדי נ ְ!סב הּ (זבחים צח., מנחות פג., חולין כב.): -On the Our pasuk can be understood to say that Hashem com — ְבּיוֹם צוֹּּתוֹ ֶאת ְבּ ֵני ִישְׂר ֵאל ְלה ְק ִריב ֶאת ק ְר ְבּ ֵנ ֶיהם .38 day He commanded the Children of Israel to bring manded the Bnei Yisrael to bring their korbanos (offerings) their offerings. during the day, and not at night. No other source is needed to teach that all korbanos must be brought during the day Other Korbanos Too (Zevachim 98a; Menachos 83a; Chullin 22a). An animal offering has four critical “blood services”: slaughtering, catching the blood in a holy vessel, bringing All Services ְבּיוֹם צוֹּתוֹ ֶאת ְבּ ֵני ִי ְשׂר ֵאל ְלה ְק ִריב ֶאת ק ְר ְבּ ֵנ ֶיהם. כּ ל ! היּוֹם כּ ֵ שׁר. . . .the blood to the Altar, and applying the blood to the Altar ְו ִל ְמ ִליק ה ְו ִל ְק ִמ יצה ְוּלה ְ!קט רה ְוּלה!זּ יה, ִדּ ְכ ִתיב ְ”בּיוֹם צ!וֹּתוֹ ֶאת ְבּ ֵני ְבּיוֹם צוֹּתוֹ ֶאת ְבּ ֵני ִי ְשׂר ֵאל ְלה ְק ִריב ֶאת ק ְר ְבּ ֵנ ֶיהם. ְכּ ִתיב (פסוק לז) ”זֹאת ִי ְשׂר ֵ אל“ (מגילה כ:): ! ה תּוֹרה ל ֹ ע לה ל ִ!מּ ְנ חה“ וגו‘, ְות ְ!נ יא, ְ”בּיוֹם צ!וֹּתוֹ ֶא ְת־בּ ֵני ִי ְשׂר ֵ אל ְלה ְ!קִריב :”An animal offering has four critical “blood services ֶאת־קְ ר ְבּ ֵנ ֶיהם“, ֶזה ְבּכוֹר וּמ ֲ!ע ֵשׂר ֶוּפ! סח. ִה ִקּישׁוֹ ה!כּ תוּב ִל ְשׁל ִ מים. . . מ!ה slaughtering, catching the blood in a holy vessel, bringing ְשּׁל ִ מים ֵבּין ְז ִב יחה ֵבּין ְשׁ אר ֲעבוֹדוֹת לֹא ח ל ְ!ק תּ בּ ֶ הן ְל ִמ ְצ וה, ! אף ֶפּס!ח .the blood to the Altar, and applying the blood to the Altar לֹא ת ֲ!חלוֹק בּוֹ ֵבּין ְז ִב יחה ִל ְשׁ אר ֲעבוֹדוֹת ְלע ֵ!כּב (זבחים ז:): The phrase to bring their offerings adds the bechor,414 Our pasuk teaches that these must all be done during the maaser,415 and pesach offerings to the korbanos (offerings) day. mentioned in the previous pasuk. Additionally, some offerings do not have the classic We know that the pesach offering must be slaughtered blood offerings, but have specific avodos (services) that lishmo (for the sake of a pesach), and otherwise it is not parallel the blood offerings. The phrase, to bring their of- valid.416 We can compare the laws of the pesach to the ferings, teaches that for a korban (offering) to be valid, shelamim to learn that all the blood services of the pesach those, too, must be done during the day.418 This includes must be done lishmo or the korban is not valid. melikah419 of a bird and taking the kometz420 of a minchah In the case of a shelamim, we do not distinguish between (meal offering), both of which parallel slaughtering, and the slaughtering and the other blood services; there is a burning the kometz on the Mizbe’ach (Altar), which paral- mitzvah that they be done lishmo. So, too, in the case of lels sprinkling the blood (Megillah 20b).421
8. ְמכ ְ!פִּרין (זבחים פח:): Take Aharon — קח ֶאת א ֲהרֹן ְו ֶאת בּ ניו ִאתּוֹ ְו ֵאת ה ְבּג ִדים .2 Until here, the Torah was giving the laws of korbanos and his sons with him, and the vestments. (offerings). Our pasuk now discusses the special garments of the Kohanim. Atoning Garments The Torah placed these two topics together to teach that the garments of a Kohen provide atonement just like the קח ֶאת א ֲהרֹן ְו ֶאת בּ ניו ִאתּוֹ ְו ֵאת ה ְבּג ִדים. ל מּה ִנ ְס ְמ כה פּ ר! שׁת קְ ר בּנוֹת ְ .(korbanos (Zevachim 88b ְלפ ר! שׁת ִבּ ְג ֵדי ְכ הוּנּה, ! לוֹמר ל ך ! מה קְּ ר בּנוֹת ְמכ ְ!פִּרין ! אף ִבּ ְג ֵדי ְכהוּנּ ה
413. See Schottenstein Edition, note 20. 414. A firstborn animal is brought as an offering. 415. Each year, a person must separate a tithe from his cattle, sheep, and goats born that year. 416. See Gemara there for the source. 417. See Schottenstein Edition, note 40. 418. See previous two discussions. 419. The method used to kill a bird offering. The Kohen would sever the bird’s head from behind with his thumbnail. 420. When someone brings a minchah (meal offering), the Kohen pushes his hand downward through the flour or broken pieces of the minchah and scoops from it by folding his three middle fingers up against his palm. This portion is burned on the Mizbe’ach. 421. See Schottenstein Edition, note 50.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 208 / ספר ויקרא פרשת צו ח / ד־יא
ד ַויּ Iעשׂ מֹ ֶ֔שׁה כּ ֲ>א# שׁר ִצB וּה ֖יהוה ֹא ֑תוֹ ו ִתּקּ ֵהל֙ ה ֵ.ע ֔דה ֶאל־פּXתח ד ו ֲ!עב!ד מֹ ֶשׁה ְכּ מא ִדי פ ִ!קּיד ְי י י ֵ תהּ ְו ִא ְת ְכּ ִנ ! ישׁת ְכּ ִנ ְשׁ תּא ִל ְת! רע מ ְ!שׁ! כּן ִז ְמ נא: ֥ ֹא ֶהל W מוֹעד: ה ַו ֥יֹּ ֶאמר מXֹ שׁה ֶאל־ה ֵ.עE דה ` זה ַהדּ ֔בר ֲא ֶשׁ ִר־צוּBה ה ו ֲ!א! מר מֹ ֶשׁה ִל ְכ ִנ ְשׁ תּא ֵדּין ִפּ ְתגּ מא ִדּי ֖יהוה ל ֲ>ע ֽשׂוֹת: ו ַו ַיּ ְקV רב מֹ ֶ֔שׁה ֶאת־א ֲ>ה֖רֹן ְו ֶאת־בּנEיו ַו ִיְּרח]ץ פ ִ!קּיד ְי י ְל ֶמ ְע בּד: ו ְוקִ ריב מֹ ֶשׁה ית א ֲ!הרֹן ְוי ת ְבּ ִנוֹהי ְוא ְ!ס ֵחי י ְ תהוֹן ְבּמ !יּא: ז ִויה!ב ֹא תם בּמּ ִ.ים: ז ַו ִיּ ֵ ֨תּן ע֜ליו ֶאת־ה ֻכּ ֗ ֹתּ ֶנת ַויּ ְח ֤ ֹגּר ֹאתוֹ֙ בּ.א ְב ֵ֔נט ֲע ִלוֹהי י ת ִכּתּוּנ א ְוזֵ רז י ֵ תהּ ְבּ ֶה ְמי נ א ַויּ ְל בּשׁ ֹאתוֹ֙ ֶאת־ה ְמּ ִ֔עיל ַו ִיּKתּן ע ליו ֶאת־ה ֵ.א ֑פֹד ַויּ ְח ֣ ֹגּר ֹא ֗תוֹ ְוא ְ!ל ֵבּשׁ י ֵ תהּ ית ְמ ִע ילא ִו ! יהב ֲע ִלוֹהי י ת ֵא פוֹדא ְוזֵ רז י ֵ תהּ ְבּ ֶה ְמ! ין ֵא פוֹדא ְוא ְ!ת ֵקן * ְבּ ֵ ֨ח ֶשׁב֙ ה ֵ.א ֔פֹד ַו ֶיּ ְא ֥ ֹפּד ֖לוֹ ֽבּוֹ: ח ַויּ Bֶשׂם ע ליו ֶאת־ה ֑ ֹח ֶשׁן ַו ִיּ ֵתּן֙ ֵלהּ ֵבּהּ: ח ְושִׁ!וּי ֲע ִלוֹהי ית ְחוּשׁ נא ִויה!ב ֶאל־ה ֔ ֹח ֶשׁן ֶא . ת־ה 7 אוּרים ְו ֶאת־ה ֻתּ' מּים: ט ַויּ Bֶשׂם ֶאת־ה ִמּ ְצנ Xֶפת ְבּ ְחוּשׁ נא ית אוּר !יּא ְו ית ֻתּמּ !יּא: ט ְושִׁ!וּי י ת ִמ ְצ ֶנ ְפ תּא ! על ֵר ֵישׁהּ ְושִׁ!וּי ! על ִמ ְצ ֶנ ְפתּ א על־רֹ ֑אשׁוֹ ַו֨יּ ֶשׂם על־ה ִמּ ְצ ֶ֜נ ֶפת ֶא ֣ל־מוּל פּ֗ניו V את w ציץ הזּהב֙ ל ֳ ק ֵבל ! א ִפּוֹהי ית ִצ יצא ְדד ֲ!ה בא ְכּ ִליל א ְד ְקוּד שׁא ְכּ מא ִדי פ ִ!קּיד ְי י י ת מֹ ֶשׁה: נ ֶזר ַה ֔קֹּ ֶדשׁ כּ ֲ>אשׁ#ר ִצB וּה ֖יהוה ֶאת־מ3ֹ שׁה: י ַו ִיּh קּח מֹ ֶשׁה֙ י ְוּנ ִסיב מֹ ֶשׁה י ת ִמ ְשׁח א ִדְרבוּת א ֶאת־שׁ ֶ`מן ה ִמּ ְשׁ ֔חה ַו ִיּ ְמ] שׁח ֶאת־ה ִמּ ְשׁכּ ן ְו ֶא ת־כּ ֲל־א ֶשׁ ֑ר־בּוֹ ְור ִ!בּי י ת מ ְ!שׁ ְכּ נא ְוי ת כּל ִדּי ֵבהּ ְוק ִ!דּישׁ י ְ תהוֹן: יא ְוא ִ!דּי ִמ ֵנּהּ ! על מ ְ!ד ְבּ חא ְשׁב!ע ַו ְי ַק דּשׁ ֹא. תם: יא ַו] יּז ִמ# מּנּוּ על־ה ִמּ ְזבּ ח שׁ `בע ְפּעz מים ַו ִיּ ְמ֨שׁח ִז ְמ ִנין ְור ִ!בּי י ת מ ְ!ד ְבּ חא ְוי ת כּל מ ִנוֹהי ֶאת־ה ִמּ ְז ֵ ֜בּח ְו ֶא ת־כּ ֵל־כּ֗ליו ְו ֶאת־ה ִכּ ֛יֹּר ְו ֶאת־כּ ֖נּוֹ ְל ַק ְדּ. שׁם: ְוי ת ִכּ יּוֹרא ְוי ת ְבּ ִס ֵיסהּ ְלק !דּ ְשׁוּתהוֹן: * חצי התורה בפסוקים
רש“י (ה) ֶזה ה ָדּ ָבר. ְדּ ָב ִרים ֶשׁ ִתּ ְראוּ ֶשׁ ֲאִני ֶעוֹשׂה ִל ְפֵנ ֶיכם ִצוִּני הקב‘‘ה ל ֲעשׂוֹת, (ט) ו ָיּ ֶשׂם על ה ִמּ ְצ ֶנ ֶפת. ְפּ ִת ֵילי ְתּ ֵכ ֶלת ה ְקּ ִבוּעים בִּצּיץ ָנ תן על ה ִמְּצֶנ ֶפת, ְו אל ֹתּ ְאמרוּ ִל ְכ ִבוֹדי ְו ִל ְכבוֹד ָא ִחי ֲאִני ֶעוֹשׂה. ָ[כּל ָה ִעְנָין ה ֶזּה ְד ָפ ָר שׁת ה ִמּ ִלּוּאים ִנ ְמָצא הִצּיץ ָתּלוּי בּ ִמְּצֶנ ֶפת: (יא) ו יּז ִמ ֶמּנּוּ על ה ִמּ ְז ֵבּ ַח. לֹא ָיד ְע ִתּי ֵה ָיכן ֵפּיר ְשׁ ִתּי ִבְּוא ָתּה ְתּצֶוּה (שם)]: (ח) ֶאת ָה ִאוּרים. ְכּ ָתב ֶשׁל ֵשׁם ה ְמ ָפוֹרשׁ: ִנְצטָוּוה ְבּה ָזּאוֹת ה ָלּלוּ:
.He girdled him with the Sash — ויּ ְח ֹגּר ֹאתוֹ בּא ְב ֵנט .Moshe said 7 — ויֹּ ֶאמר מֹ ֶשׁה ֶאל ה ֵע דה ֶזה הדּ בר ֲא ֶשׁר ִצוּה ה‘ .5 to the assembly: “This is the thing that Hashem com- manded.” Aharon First — Or All Together? ויּ ְח ֹגּר ֹא תם בּא ְב ֵנט. ְפּ ִל ֵיגי בּהּ ְבּ ֵני ר ִ!בּי ִח יּיא ְור ִ!בּי יוֹח נן, ! חד א! מר: א ֲ!הרֹן ְוא! !חר כּ ְ ך בּ ניו, ְו! חד א! מר: א ֲ!הרֹן וּב ניו ְבּ! בת א! !חת. א! מר א!בֵּ!יּי: ִבּ ְכ ֶתוֹנת It Has to Be Said ְ ִוּמ ְצ ֶנ ֶפת ֵכּוּלּי ע ְ ל מא לֹא ְפּ ִל ֵיגי ְדּא ֲ!הרֹן ְוא! !חר כּ ך בּ ניו, ְדּ ֵבין בּ!צּ !וּ ואה ֵוּבין Before Aharon and his sons served as Kohanim for the ְ בּ ֲ ע ִשׂ יּה א ֲ!הרֹן ק ִ דים, ִכּי ְפּ ִל ֵיגי, בּ א ְ!ב ֵנט, ! מאן ְדּא! מר א ֲ!הרֹן ְוא! !חר כּ ך בּ ניו, (first time, there was a seven-day miluim (inauguration ִדּ ְכ ִתיב ”ו!יּ ְ!ח ֹגּר ֹאתוֹ בּ א ְ!ב ֵנט“, ו ֲ!ה! דר ְכּ ִתיב ”ו!יּ ְ!ח ֹגּר ֹא תם א ְ!ב ֵנט“ (להלן פסוק .ceremony יג). ! וּמאן ְדּא! מר: א ֲ!הרֹן וּב ניו ְבּ! בת א! !חת, ִדּ ְכ ִתיב (שמות כט, ט) ְ”וח גְ!ר תּ ויֹּ ֶאמר מֹ ֶשׁה ֶאל ה ֵע דה ֶזה הדּ בר ֲא ֶשׁר ִצ וּה ה‘. ִמנִּ!יין ֶשׁ! אף ִמ ְק רא פּ ר שׁ ה ֹא תם“. ְוּל! מאן ְדּא! מר א ֲ!הרֹן וּב ניו ְבּ! בת א! !חת, ה ְ כ ִתיב ”ו!יּ ְ!ח ֹגּר ֹאתוֹ בּ א ְ!ב ֵנט“ ְמע ֵ!כּב, תּ ְ!למוּד ! לוֹמר ”ו!יֹּ ֶאמר מֹ ֶשׁה ֶאל ה ֵ ע דה ֶזה ה!דּ בר ֲא ֶשׁר ִצ וּה ה‘ ”, ְ ו ֲ!ה! דר ְכּ ִתיב ”ו!יּ ְ!ח ֹגּר ֹא תם א ְ!ב ֵנט“? א! מר ל ך: ! ההוּא א ְ!ב ֵנטוֹ ֶשׁל ֹכּ ֵהן גּדוֹל ֲא ִפילּוּ ִדּיבּוּר ְמע ֵ!כּב (יומא ה:): לֹא ֶזה הוּא א ְ!ב ֵנטוֹ ֶשׁל ֹכּ ֵהן ֶה ְדיוֹט (יומא ה:): During the first day of the seven days of the miluim, ויּ ְח ֹגּר ֹא תם בּא ְב ֵנט. א! מר ר ִ!בּי ֲח ִנ ינה: ִציץ ִוּמ ְצ ֶנ ֶפת ֶשׁל א ֲ!הרֹן ֶקוֹדם Moshe made the announcement in our pasuk. But we do ְלא ְ!ב ֵניט ן ֶשׁל בּ ִ נים. . . א! מר ר ִ!בּי ִא ִידי: ה דא ְדּא ְ!תּ א! מר ְל ִמ ְצ וה, ֲאב ל Hashem (ה!דּ ב ר) ”not find Moshe explaining what “thing ְל ִציוּוּי, ”ו!יּ ְ!קֵרב מֹ ֶשׁה ֶאת א ֲ!הרֹן ְו ֶאת בּ ניו וִ!יְּר! חץ ֹא תם בּ!מּ ִ ים“, ְוא! !חר כּ ְ ך ְ had commanded. The simple meaning is that Moshe (פסוק ז) ”וִ!יּ ֵתּן ע ליו ֶאת ה ֻ!כּ ֹתּ ֶנת“, ְוא! !חר כּ ך (פסוק יג) ”ו!יּ ְ!קֵרב מֹ ֶשׁה ֶאת ְבּ ֵני told the nation all the step-by-step instructions that he א ֲ!הרֹן ו!יּ ְ!ל ִבּ ֵשׁם ֻכּ ֳתּ ֹנת“ (ירושלמי יומא א, א): -received in Parashas Tetzaveh regarding the miluim cere mony. Before Aharon and his sons served as Kohanim for the (the thing, in our pasuk also means “the first time, there was a seven-day miluim (inauguration ,ה!דּ ב ר The word word.” This teaches that Moshe had to first transmit the ceremony. words that Hashem had commanded; had he not done Our parashah describes Moshe putting the Sash (Av- so, the miluim offerings would not have been valid (Yoma neit) on Aharon422 and only later putting the Sashes on 5b). Aharon’s sons.423 One opinion, therefore, holds that Moshe
422. Our pasuk. 423. Pasuk 13.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 209 / VAYIKRA/LEVITICUS PARASHAS TZAV 8 / 4-11
4 Moshe did as HASHEM commanded him; and the assembly was gathered to the entrance of the Ohel Moed. 5 Moshe said to the assembly: ‘‘This is the thing that HASHEM commanded to be done.’’ 6 Moshe brought Aharon and his sons forward and he immersed them in water. 7 He placed the Kesones upon him and He girdled him with the Sash; he dressed him in the Me’il and placed the Ephod on him; he girdled him with the belt of the Ephod and adorned him with it. 8 He placed the Choshen upon him; and in the Choshen he placed the Urim and the Tummim. 9 He put the Mitznefes upon his head; and upon the Mitznefes, toward his face, he placed the golden Tzitz, the sacred diadem, as HASHEM had commanded Moshe. 10 Moshe took the oil of anointment and anointed the Mishkan and everything within it; thus he sanctified them. 11 He sprinkled from it seven times upon the Mizbe’ach; he anointed the Mizbe’ach and all its utensils, and the laver and its base, in order to sanctify them. dressed Aharon in all his garments, including the Sash, all his priestly garments. Only afterward did Moshe dress and then dressed Aharon’s sons. the other Kohanim. This is the preferred order. However, Another opinion notes that when Hashem commanded Moshe could have also dressed Aharon in everything be- Moshe about the miluim, He said,424 You shall girdle them sides his Sash, and then put the Sash on Aharon when he with a Sash — Aharon and his sons. This indicates that put the Sashes on Aharon’s sons, as the pasuk about the Moshe was to dress Aharon in the other garments, but command seems to say (Yerushalmi Yoma 1:1).426 not the Sash. He then dressed Aharon’s sons in their gar- ו ִיּ קּח מֹ ֶשׁה ֶאת ֶשׁ ֶמן ה ִמּ ְשׁחה ments, except for the Sash. Then he proceeded to put the 10. — Moshe took the oil of Sashes on Aharon and his sons. anointment. According to the opinion that Moshe tied the Sashes on An Anointing Miracle pasuk ו ִיּקּח מֹ ֶשׁה ֶאת ֶשׁ ֶמן ה ִמּ ְשׁ חה. תּ ְ!ני א ִאיד ְ ך: ”וִ!יּקּ!ח מֹ ֶשׁה ֶאת ֶשׁ ֶמן Aharon and his sons at the same time, as the in Parashas Tetzaveh implies, the reason they are mentioned ה ִ!מּ ְשׁ חה וִ!יּ ְמ! שׁח ֶאת ה ִ!מּ ְשׁ כּן ְו ֶאת כּל ֲא ֶשׁר בּוֹ“. ר ִ!בּי ְי הוּדה ֵאוֹמר: ֶשׁ ֶמן separately in our parashah is to teach us that the Sash ה ִ!מּ ְשׁ חה ֶשׁע שׂה מֹ ֶשׁה בּ ִ!מּ ְדבּ ר כּ !מּה ִנ ִסּים נ ֲ!עשׂוּ בּוֹ ִמ ְתּ ִחלּ ה ְו! עד סוֹף, worn by Aharon is not the same as the one worn by his ְתּ ִח לּתוֹ לֹא ה י ה ֶא לּא ְשׁ ֵנים ע שׂר ִלוּגּין, ְר ֵאה כּ !מּה יוֹרה בּוֹל! !עת ְוכ!מּ ה sons. Aharon’s Sash was made of linen, turquoise wool, ִעקִּ רים ְבּוֹל ִעים ְוכ !מּה האוּר ֵשׂוֹרף, וּבוֹ ִנ ְמ! שׁח ִמ ְשׁ כּן ְו ֵכ ליו, א ֲ!הרֹן וּב ניו purple wool, and scarlet wool (making it shaatnez), while כּל ִשׁ ְב! עת ְי ֵמי ה ִ!מּ ִלּוּאים (הוריות יא:, כריתות ה:): those of the regular Kohanim were made only of linen. According to the opinion that Moshe put the Sash on Before the Mishkan was formally assembled and before Aharon first, as our parashah implies, the reason the pa- Aharon and his sons served as Kohanim for the first time, suk in Parashas Tetzaveh mentions them together is to tell there was a seven-day miluim (inauguration) ceremony. us that the Sash worn by ordinary Kohanim is the same as Our pasuk describes how Moshe used shemen hamish- that worn by the Kohen Gadol, and they were all made of chah, special anointing oil, to anoint the Mishkan and all linen, turquoise wool, purple wool, and scarlet wool. its vessels. He also used it to anoint Aharon and his sons427 The disagreement between these two opinions refers every day of the miluim ceremony. only to the order in which Moshe placed the Sashes. With This oil was miraculous from start to finish. It started out regard to the Tunic (Kutoness) and the Turban (Mitznefes), as only twelve lugin.428 Although there is some disagree- it is clear that Moshe first dressed Aharon and then his ment about exactly how it was processed, the amount of sons, because that is the order Hashem used when He twelve lugin is not even enough to smear the roots of the gave the commandment,425 and that is also the order in spices that were used in making the shemen hamishchah. which it appears in our parashah when Moshe fulfilled the Additionally, the roots were boiled in the oil, causing some command (Yoma 5b). oil to evaporate, some to be absorbed by the roots, and some According to a third opinion, our parashah is giving the to be absorbed by the pot. Yet, there was enough to anoint preferred order for dressing Aharon and his sons. After many people and items, and this same batch of oil was also they all immersed in a mikveh, Moshe dressed Aharon in used many times later in history! (Horayos 11b; Kereisos 5b).
424. Shemos 29:9. 425. Ibid. vv. 5-9. 426. See Schottenstein Edition, 3a Variant B. 427. Pasuk 12 and pasuk 30. 428. Approximately one to two gallons. See discussion in Shemos 30:24, “How Much Is a Hin?”
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 210 / ספר ויקרא פרשת צו ח / יב־כד
יב ַו ִיּצֹק֙ ִמשּׁ ֶ`מן ה ִמּ ְשׁ ֔חה G על ֣רֹאשׁ א ֲ>ה֑רֹן ַו ִיּ ְמ] שׁח ֹא ֖תוֹ ְל ַק ְדּ ֽשׁוֹ: יב ו ֲ!אִריק ִמ ִמּ ְשׁ חא ִדְר בוּתא ! על ֵרישׁ א ְדא ֲ!הרֹן ְור ִ!בּי י ֵ תהּ ְלק !דּ ֵשׁוּתהּ: יג ְוקִ ריב יג ַו ַיּ ְקֵ ֨רב מֹ ֶ֜שׁה ֶא ְת־בּנVי א ֲ>ה ֗רֹן ַויּ ְל ִבּ שׁם ֻכּ ֳתּ ֹנת֙ ַויּ ְח ֤ ֹגּר ֹאתם֙ מֹ ֶשׁה י ת ְבּ ֵני א ֲ!הרֹן ְוא ְ!ל ֵבּ ִשׁנּוּן ִכּ ִתּוּנין א ְב ֵ֔נט ַויּ ֲ>ח ֥בֹשׁ לX הם ִמ ְגבּ ֑עוֹת כּ ֲ>א# שׁר ִצB וּה ֖יהוה ֶאת־מ3ֹ שׁה: ְוזֵ רז י ְ תהוֹן ֶה ְמי ִ נין ְוא ְ!ת ֵקן ְלהוֹן כּוֹב ִ עין ְ ְכּ מא ִדי פ ִ!קּיד ְי י י ת מֹ ֶשׁה: יד ְוקֵ רב י ת חמישי יד ַו ַיּ ֵ֕גּשׁ את I פּר ה>חE טּאת ַו ִיּ ְס ֨מֹך א ֲ>ה֤רֹן וּב ָניו֙ ֶא ְת־י ֵד ֶ֔יהם תּוֹרא ְדח !טּ אתא ְוּסמ ְ!ך א ֲ!הרֹן ְוּב ִנוֹהי י ת ְי ֵדיהוֹן ! על ֵרישׁ תּוֹרא ְדח !טּ אתא: טו ְוּנ ֵכס ע ֖ל־רֹאשׁ ] פּר ה>ח. טּאת: טו ַו ִיּ ְשׁ ֗חט ַו ִיּ ֨קּח מvֹ שׁה ֶא ַת־הדּם֙ ַ֠ו ִיּ ֵ ֠תּן ְוּנ ִסיב מֹ ֶשׁה י ת ְדּ מא ִו ! יהב ! על קְ!רנ!ת ע ַל־קְר ֨נוֹת ה ִמּ ְזבּח ס ִביב֙ ְבּ ֶא ְצבּ ֔עוֹ ַו ְיחטּ א ֶאת־ה ִמּ ְזבּ\ח מ ְ!ד ְבּ חא ְסחוֹר ְסחוֹר ְבּ ֶא ְצ ְבּ ֵעהּ ְוד ִ!כּי ְו ֶא ַת־ה ֗דּם י ַצק֙ ֶא ְל־י ֣סוֹד ה ִמּ ְז ֵ ֔בּח ַו ְי ַק ְדּ שׁהוּ ְלכפּKר ע. ליו: י ת מ ְ!ד ְבּ חא ְוי ת ְדּ מא ֲאִריק ִליסוֹד א ְדמ ְ!ד ְבּח א ְוק ְ!דּ ֵשׁהּ ְלכ!פּ ר א ֲע ִלוֹהי: טז ַו ִיּ ֗קּח ֶא ת־כּל־ה ֵ ֘ח ֶל ֘ב ֲא` שׁר ע ַל־ה ֶ ֒קֶּר ֒ב ְו ֵאת֙ יֹתֶ`רת הכּ ֵ ֔בד טז ְוּנ ִסיב י ת כּל תְּ!ר בּא ִדּי ! על גּ!וּ א ְוי ת ְו ֶא ְת־שׁKתּי ה ְכּ ָל ֖יֹת ְו ֶא ֶת־ח ְל ְבּהן ַו ַיּ ְקטKר מXֹ שׁה ה ִמּ ְזבּ Wחה: ֲח! צר כּ ְ!ב דּא ְו ית תְּ!ר ֵתּין כּ ְ ל ין ְו ית תְּ!ר ְבּ ֶהן ְוא ֵ!סּק מֹ ֶשׁה ְלמ ְ!ד ְבּ חא: יז ְו ית תּוֹרא ְוי ת יז ְו ֶאת־הפּDר ְו ֶא ֹת־ערוֹ֙ ְו ֶא ְת־בּ ָשׂ֣רוֹ ְו ֶא ִת־פְּר ֔שׁוֹ ָשׂI רף בּ ֵ ֔אשׁ מ ְ!שׁ ֵכּהּ ְוי ת ִבּ ְסֵרהּ ְוי ת א ְ כ ֵלהּ ִאוֹקיד ְבּ נוּרא ִמבּ רא ְלמ ְ!שִׁר יתא ְכּ מא ִדי פ ִ!קּיד ִמ ֖חוּץ למּ ֲ>חנה כּ ֲ>א# שׁר ִצB וּה ֖יהוה ֶאת־מ3ֹ שׁה: יח ַו ַיּ ְקֵ ֕רב א ת ְי י ית מֹ ֶשׁה: יח ְוקִ ריב ית ִדּ ְכ רא ד ֲ!על ת א V איל ה ֹ.עEלה ַו ִיּ ְס ְמ ֞כוּ א ֲ>ה֧רֹן וּבc ניו ֶא ְת־י ֵד X יהם ע ֥ל־רֹאשׁ הא ִ.יל: ְוּס מכוּ א ֲ!הרֹן ְוּב ִנוֹהי ית ְי ֵדיהוֹן ! על ֵרישׁ ִדּ ְכ רא: יט ְוּנ ֵכס ְוּז! רק מֹ ֶשׁה י ת ְדּמ א יט ַו ִיּ ְשׁE חט ַו ִיּ ְז ֨רֹק מgֹ שׁה ֶא ַת־הc דּם על־ה ִמּ ְזבּ ח ס' ביב: כ ְו ֶ ֨את־ ! על מ ְ!ד ְבּ חא ְסחוֹר ְסחוֹר: כ ְוי ת ִדּ ְכר א ה ֔א ִיל ִנGתּח ִל ְנתE חיו ַו ַיּ ְק טר מֹ ֶשׁה֙ ֶא ָת־ה ֔רֹאשׁ ְו ֶאת־ה ְנּת7 חים פּ ִ!לּיג ְל ֶא ְב ִרוֹהי ְוא ֵ!סּק מֹ ֶשׁה י ת ֵרישׁ א ְו ית ֵאב ר !יּא ְו ית תְּ!ר בּא: כא ְו ית גּ !וּא ְוי ת ְו ֶאת־הפּ ֶ.דר: כא ְו ֶא ַת־הקּPֶרב ְו ֶאת־ה ְכּרע Gִים רI חץ בּמּ Eִים ַו ַיּ ְק ֵטר֩ ְכּר ע !יּא ח ִ!לּיל ְבּמ !יּא ְוא ֵ!סּק מֹ ֶשׁה ית כּ ל ִדּ ְכ רא ְלמ ְ!ד ְבּ חא ֲעל תא הוּא ְל ִא ְתק!בּ ל א מֹ ֶ֨שׁה ֶא ת־כּל־ה ֜א ִיל ה ִמּ ְז ֵ ֗בּ חה ֹע֨לה ֤הוּא ְלW ר יח ִ־נ ֨ ֹיחח֙ ִאשּׁPה ְבר ֲ!עו א ֻקְרבּ נא הוּא ֳק דם ְי י ְכּ מא ִדי הוּא֙ > ל ֔יהוה כּ ֲ>א# שׁר ִצB וּה ֖יהוה ֶאת־מ3ֹ שׁה: ששי כב ַו ַיּ ְקֵרב֙ ֶאת־ פ ִ!קּיד ְי י י ת מֹ ֶשׁה: כב ְוקִ ריב י ת ִדּ ְכר א הא Iִיל ה ֵשּׁ ִ֔ני איל ה ִמּ ֻלּz אים ַו ִיּ ְס ְמ ֞כוּ א ֲ>ה֧רֹן וּבc ניו ֶא ְת־י ֵדיהXם ִת ְני נא ְדּ! כר ֻקְרבּ נ !יּא ְוּס מכוּ א ֲ!הרֹן ְוּב ִנוֹהי ְ ית ְי ֵדיהוֹן ! על ֵרישׁ ִדּ ְכ רא: כג ְוּנ ֵכס ְוּנ ִסיב ע ֥ל־רֹאשׁ הא ִ.יל: כג ַו ִיּ ְשׁ ֓חט | ַו ִיּh קּח מֹ ֶשׁה֙ ִמדּ ֔מוֹ ַו ִיּ[תּן ע ְל־תּ ֥נוּך מֹ ֶשׁה ִמן ְדּ מא ִו! יהב ! על רוּם ְאוּדנ א ְדא ֲ!הרֹן ְדּי ִ!מּ ינא ְו! על ִא ְליוֹן ְי ֵדהּ ְדּי ִ!מּינ א ֽ ֹא ֶזן־א ֲ>ה֖רֹן ַה ְימנzית ְו ע ֤ל־בֹּ ֶהן ָידוֹ֙ ַה ְימ ִ֔נית ְו ע ֥ל־בֹּ ֶהן ר ְג ֖לוֹ ְו! על ִא ְליוֹן ר ְ!ג ֵלהּ ְדי ִ!מּ ינא: כד ְוקִ ריב י ת ְ ְבּ ֵני א ֲ!הרֹן ִו ! יהב מֹ ֶשׁה ִמן ְדּ מא ! על רוּם ַה ְימ' נית: כד ַו ַיּ ְקֵ ֞רב ֶא ְת־בּV ני א ֲ>ה ֗רֹן ַו ִיּ ֵ ֨תּן מvֹ שׁה ִמ ַן־הדּם֙ ע ְל־תּ ֤נוּך ְאוּד ֵנהוֹן ְדּי ִ!מּינ א ְוע!ל ִא ְליוֹן ְי ֵדיהוֹן א ְזנם֙ ַה ְימ ִ֔נית ְו ע ֤ל־בֹּ ֶהן ָידם֙ ַה ְימ ִ֔נית ְו ע ֥ל־בֹּ ֶהן ר ְג לם ַה ְימz נית ְדּי ִ!מּינ א ְוע!ל ִא ְליוֹן ר ְ!ג ֵלהוֹן ְדּי ִ!מּינ א
רש“י (יב) ו ִיּצֹּק. ו ִיּ ְמ שׁח. ִבּ ְת ִח ָלּה ֵיוֹצק על רֹאשׁוֹ, ְואחר ָכּ ְך ֵנוֹתן ֵבּין (טז) ְו ֵאת ֶיוֹת ֶרת ה ָכּ ֵבד. ”על ה ָכּ ֵבד“ (לעיל ג, ד), ְלבד ה ָכּ ֵבד. ֶשׁ ָהָיה ִר ֵיסי ֵע ָיניו ֵוּמוֹשׁ ְך ְבּ ֶא ְצ ָבּעוֹ ִמ ֶזּה ָל ֶזה (כריתות ה:): (יג) ו יּ ֲחבֹשׁ. ְלשׁוֹן ֵנוֹטל ְמ עט ִמן ה ָכּ ֵבד ִע ָמּה: (כב) ֵאיל ה ִמּ ֻלּ ִאים. ֵאיל ה ְשּׁ ָל ִמים, ֶשׁ ִמּ ִלּוּאים ְק ִשׁ ָירה: (טו) ו ְי ח ֵטּא ֶאת ה ִמּ ְז ֵבּ ַח. ִח ְטּאוֹ ְו ִט ֲהרוֹ ִמ ָזּרוּת ְל ִה ָכּ ֵנס ְלשׁוֹן ְשׁ ָל ִמים, ֶשׁ ְמּמ ְלּ ִאים וּמ ְשׁ ִל ִימים ֶאת ה ֹכּ ֲה ִנים ִבּ ְכ ָהוּנּ ָתם (תורת כהנים ִל ְק ָדוּשּׁה: ו ְי ק ְדּ ֵשׁהוּ. בּ ֲע ָבוֹדה זוֹ: ְל כ ֵפּר ָע ָליו. ֵמע ָתּה ָכּל הכּ ָפּרוֹת: מלואים כ):
He poured afterward poured on his head. This discussion gives the — ו ִיּצֹק ִמ ֶשּׁ ֶמן ה ִמּ ְשׁ חה על רֹאשׁ א ֲהרֹן ו ִיּ ְמ שׁח ֹאתוֹ .12 source of the first opinion. from the oil of anointment upon Aharon’s head, and he ו ִיּצֹק ִמ ֶשּׁ ֶמן ה ִמּ ְשׁ חה על רֹאשׁ א ֲהרֹן ו ִיּ ְמ שׁח ֹאתוֹ. ! מאי ט ְ!ע מא ְדּ! מאן anointed him. ְדּא! מר ְי ִציק ה ֲע ִד יפא? ִדּ ְכ ִתיב ”וִ!יּצֹק ִמ ֶשּׁ ֶמן ה ִ!מּ ְשׁח ה ע!ל רֹאשׁ א ֲ!הרֹן וִ!יּ ְמ! שׁח ֹאתוֹ ְלק ְ!דּשׁוֹ“ (הוריות יב., כריתות ה:): Head First There is a dispute whether the anointing oil should first From our pasuk, it seems that Moshe first poured…upon be poured on the Kohen ’s head and afterward placed be- Aharon’s head and it was only afterward that he anointed him, tween his eyelids, or first placed between his eyelids and placing oil between his eyelids (Horayos 12a; Kereisos 5b).
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 211 / VAYIKRA/LEVITICUS PARASHAS TZAV 8 / 12-24
12 He poured from the oil of anointment upon Aharon’s head, and he anointed him to sanctify him. 13 Moshe brought the sons of Aharon forward, he dressed them in Tunics and girdled [each of] them with an Avnet and wrapped the Migba’os upon them, as HASHEM had commanded Moshe. 14 He brought forward the chatas offering bull; Aharon and his sons leaned their hands upon the head of the chatas offering bull. 15 He slaughtered it, and Moshe took the blood and placed it on the horns of the Mizbe’ach, all around, with his forefinger, and he purified the Mizbe’ach; he poured the [remaining] blood upon the base of the Mizbe’ach and he sanctified it so that atonement could be provided upon it. 16 Then he took all the fat that is upon the innards, and the diaphragm of the liver, and the two kidneys with their fat; and Moshe caused them to go up in smoke on the Mizbe’ach. 17 And the bull, with its hide, flesh, and waste, he burned in fire outside the camp, as HASHEM had commanded Moshe. 18 Then he brought near the ram for the olah offering, and Aharon and his sons leaned their hands upon the head of the ram. 19 He slaughtered it, and Moshe threw the blood upon the Mizbe’ach, all around. 20 He cut the ram into its parts; Moshe caused the head, the parts, and the fats to go up in smoke. 21 He washed the innards and the feet with water; Moshe caused the entire ram to go up in smoke on the Mizbe’ach — it was an olah offering, for a satisfying aroma; it was a fire-offering to HASHEM, as HASHEM had commanded Moshe. 22 Then he brought near the second ram, the inauguration ram, and Aharon and his sons leaned their hands upon the head of the ram. 23 He slaughtered it, and Moshe took some of its blood and placed it upon the middle part of Aharon’s right ear, upon the thumb of his right hand, and upon the big toe of his right foot. 24 He brought the sons of Aharon forward, and Moshe put some of the blood upon the middle part of their right ear, upon the thumb of their right hand, and upon the big toe of their right foot;
Aharon and — ו ִיּ ְס ְמכוּ א ֲהרֹן וּב ניו ֶאת ְי ֵד ֶיהם על רֹאשׁ הא ִיל .He 18 — ו ִיּ ְשׁ חט ו ִיּ קּח מֹ ֶשׁה ֶאת ה דּם ו ִיּ ֵתּן על ק ְרנוֹת ה ִמּ ְז ֵבּח ס ִביב .15 slaughtered it, and Moshe took the blood and placed his sons leaned their hands upon the head of the ram. it on the horns of the Mizbe’ach, all around. Public or Private All-Around Service Before Aharon and his sons served as Kohanim for the (first time, there was a seven-day miluim (inauguration ס ִביב. ר ִ!בּי ִי ְשׁמ ֵ עאל ֵאוֹמר: ֶנ ֱא! מר כּאן ”ס ִ ביב“ (לעיל א, ה) ְו ֶנ ֱא! מר ְלה!לּ ן -ceremony. During that seven-day period, a number of of ”ס ִ ביב“, ! מה ְלּה !לּן ִפּיסּוּק ְואְ!ר! בּע מ !תּנוֹת ! אף כּאן ִפּיסּוּק ְואְ!ר! בּע מ !תּנוֹת .ferings were brought (זבחים נג:): ו ִיּ ְס ְמכוּ א ֲהרֹן וּב ניו ֶאת ְי ֵד ֶיהם על רֹאשׁ הא ִיל. ִמ ִילּוּאים ֶמה היוּ, קְ רבּ!ן -Our pasuk says that the blood of the chatas (sin offer י ִ חיד אוֹ קְ ר! בּן ִציבּוּר? ִמן ! מה ִדּ ְכ ִתיב ”וִ!יּ ְס ְמכוּ א ֲ!הרֹן וּב ניו ֶאת ְי ֵד ֶיהם ע!ל .(the Mizbe’ach (Altar (ס ִ ביב) ”ing) was placed “all around רֹאשׁ ה א ִ יל“, ה דא א ְ מ רה קְ ר! בּן י ִ חיד (ירושלמי יומא א, א): This means that the blood was placed separately on each of the four horns of the Mizbe’ach.429 There is a question whether the miluim offerings were .is written about the considered personal offerings or communal ones (ס ִ ביב) ”This same term “all around blood of the olah (burnt offering).430 According to one Semichah is not done on communal offerings. Since our opinion, we learn from our pasuk that the blood of the olah pasuk says that Aharon and his sons did semichah (lean- is also applied four separate times on the corners of the ing) on the offerings, this tells us that they were personal Mizbe’ach431 (Zevachim 53b). offerings (Yerushalmi Yoma 1:1).
horns, stood at each of the corners at the top of the Mizbe’ach.] 430. Above, 1:5. See also 3:2 , ְק רנוֹת See above, 4:34. [Cubes, called .429 and 7:2 about the asham and the shelamim. 431. In the case of the olah, however, the four applications were made on only two corners: — the northeast and southwest. According to this opinion, the blood was not applied once to the corner, as others maintain; a separate application was made to each wall at each of these two corners.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 212 / ספר ויקרא פרשת צו ח / כה־לג
ַו ִיּ ְז ֨רֹק מgֹ שׁה ֶא ַת־הc דּם על־ה ִמּ ְזבּ ח ס' ביב: כה ַו ִיּ ֞קּח ֶאת־הח Vֶלב ְוּז! רק מֹ ֶשׁה י ת ְדּ מא ! על מ ְ!ד ְבּ חא ְסחוֹר ְסחוֹר: כה ְוּנ ִסיב י ת תְּ!ר בּא ְוי ת ֲא ִלית א ְו ֶאת־ה.א ְל֗יה ְו ֶא ת־כּל־ה ֵ ֘ח ֶל ֘ב ֲא` שׁר ע ַל־ה ֶ ֒קֶּר ֒ב ְו ֵאת֙ יֹתֶ`רת ְו ית כּל תְּ!ר בּא ִדּי ! על גּ !וּא ְו ית ֲח! צר כּ ְ!בדּ א הכּ ֵ ֔בד ְו ֶא ְת־שׁKתּי ה ְכּ ָל ֖יֹת ְו ֶא ֶת־ח ְל ְבּ הן ְו את ֥שׁוֹק ַהיּ' מין: כו ִוּמ֨סּל ְוי ת תְּ!ר ֵתּין כּ ְ לי ן ְוי ת תְּ!ר ְבּ ֶהן ְו ית שׁוֹק א ְדי ִ!מּ ינא: כו ִוּמסּ!לּ א ְדפ ִ!טּיר!יּ א ִדּי ֳקד ם המּ ֜צּוֹת ֲא` שׁר | ִל ְפV ני ֗יהוה ָ֠ל֠קח ח֨לּת מD צּה אחת֙ וח֨לּת Pל ֶחם ְי י ְנ ִסיב ְגִּר ְצ תּא פ ִ!טּ ירא ֲח דא ְוּגִר ְצתּ א שׁ ֶ#מן אG חת ְוָרO קיק ֶאE חד ַו֨יּ ֶשׂם֙ על־ה Iֲחל ִ ֔בים ְוG על ֥שׁוֹק ַהיּ' מין: ִד ְל ֵחם ְמ! שׁח ֲח דא ְו ֶא ְספּוֹג חד ְושִׁ!וּי ע!ל תְּ!רבּ!יּ א ְו! על שׁוֹקא ְדי ִ!מּ ינא: כז ִו ! יהב י ת כז ַו ִיּVתּן ֶאת־ה ֹ֔כּל ֚ ַעל כּV פּי א ֲ>ה ֔רֹן ְוG על כּV פּי בE ניו ַ ויּ ֶנף ֹאc תם ְתּנוּפ ה ֹכּ לּא ! על ְי ֵדי א ֲ!הרֹן ְו! על ְי ֵדי ְב ִנוֹהי ו ֲ!אֵרם י ְ תהוֹן ֲאר מא ֳק דם ְיי : כח ְוּנ ִסיב מֹ ֶשׁה ִל ְפK ני ֽיהוה: כח ַו ִיּ ֨קּח מvֹ שׁה ֹאתם֙ ֵמI על כּ ֵפּ ֶ֔יהם ַו ַיּ ְקK טר ה ִמּ ְזבּ חה י ְ תהוֹן ֵמ! על ְי ֵדיהוֹן ְוא ֵ!סּק ְלמ ְ!ד ְבּ חא ע!ל ֲעל תא ֻקְרבּ נ !יּא ִאנּוּן ְל ִא ְתק!בּ לא ְבר ֲ!עו א על־ה ֹ.עEלה ִמ ֻלּ& אים ֵהם֙ ְלV ר יח ִנ ֔ ֹיחח ִאP שּׁה ֖הוּא > ל ֽיהוה: כט ַו ִיּקּhח ֻקְרבּ נא הוּא ֳק דם ְיי : כט ְוּנ ִסיב מֹ ֶשׁה י ת מֹ ֶשׁה֙ ֶאת־ה`ח ֶ֔זה ַו ְי ִנK יפהוּ ְת נוּפה ִל ְפV ני ֑יהוה ֵמV איל ה ִמּ ֻלּ ִ ֗אים ֶח ְדי א ו ֲ!אִר ֵימהּ ֲאר מא ֳק דם ְי י ִמ ְדּכ!ר ֻקְרבּ נ!יּ א ְלמֹ ֶשׁה ֲהו ה ל ֳ חל ק ְכּ מא ִדי ְלמvֹ שׁה ָהיה֙ ְלמ֔נה כּ ֲ>א# שׁר ִצB וּה ֖יהוה ֶאת־מ3ֹ שׁה: שביעי ל ַו ִיּ ֨קּח פ ִ!קּיד ְי י ית מֹ ֶשׁה: ל ְוּנ ִסיב מֹ ֶשׁה ִמ ִמּ ְשׁח א מֹ ֶ֜שׁה ִמשּׁ ֶ`מן ה ִמּ ְשׁ ֗חה ִוּמ ַן־הדּ ֘ם ֲא` שׁר על־ה ִמּ ְז ֵ ֒בּ ֒ח ַוh יּז על־א ֲ>הרֹן֙ ִדְר בוּתא ִוּמן ְדּ מא ִדּי ! על מ ְ!ד ְבּ חא ְוא ִ!דּי ! על א ֲ!הרֹן ! על ְל ִבוּשׁוֹהי ְו! על ְבּ ִנוֹהי ְוע!ל ע ְל־בּ ָג ֔דיו ְו על־בּc ניו ְו ע ִל־בּ ְגK די ב ניו ִא ֑תּוֹ ַו ְי ַק דּשׁ ֶאת־א ֲ>הרֹן֙ ֶאת־ ְל ֵבוּשׁי ְב ִנוֹהי ִע ֵמּהּ ְוק ִ!דּישׁ י ת א ֲ!הרֹן י ת ְל ִבוּשׁוֹהי ְוי ת ְבּ ִנוֹהי ְוי ת ְל ֵבוּשׁי ְב ִנוֹהי ְבּ ָג ֔דיו ְו ֶאת־בּc ניו ְו ֶא ִת־בּ ְגK די ב ניו ִא ֽתּוֹ: לא ַו ֨יֹּ ֶאמר מֹ ֶ֜שׁה ֶאל־א ֲ>ה֣רֹן ִע ֵמּהּ: לא ו ֲ!א! מר מֹ ֶשׁה ְלא ֲ!הרֹן ְו ִל ְב ִנוֹהי ְו ֶאל־בּ֗ניו בּ ְשּׁ ֣לוּ ֶאת־הבּ ָשׂ ֘ר פּ `תח ֣ ֹא ֶהל ֵמוֹע ֒ד ְושׁם֙ ֽ ֹתּ ְאכ ֣לוּ בּ ִ!שּׁילוּ י ת ִבּ ְס רא ִבּ ְת! רע מ ְ!שׁ! כּן ִז ְמנ א ְות !מּן ֵתּ ְיכלוּן י ֵ תהּ ְוי ת ל ְ!ח מא ִדּי ְבּס!ל ֹא ֔תוֹ ְו ֶ ֨את־ה ֶ֔לּ ֶחם ֲאX שׁר ְבּIסל ה ִמּ ֻלּz אים כּ ֲ>אv שׁר ִצֵ ֨וּ ִיתי֙ ֵל ֔אמֹר ֻקְרבּ נ!יּ א ְכּ מא ִדי פ ֵ!קּ ִדית ְל ֵמ! ימר א ֲ!הרֹן א ֲ>ה֥רֹן וּב ניו ֽיֹ ְאכ להוּ: לב ְו ה B נּוֹתר בּבּ שׂר וּבלּ Eֶחם בּ אשׁ ִתּ ְשֽׂרֹפוּ: ְוּב ִנוֹהי ֵי ְיכ ֵלוּנהּ: לב ְוּד ִא ְשׁתּ! אר ְבּ ִב ְשׂר א ְוּבל ְ!ח מא ְבּ נוּרא ְתּוֹקדוּן: לג ִוּמ ְתּ! רע מ ְ!שׁכּ!ן מפטיר לג ִוּמ ֶ֩פּתח֩ ֹ֨א ֶהל ֵ֜מוֹעד ֤לֹא ת Wְצאוּ֙ ִשׁ ְבI עת י ִ ֔מים ֚ ַעד ֣יוֹם ִז ְמנ א ל א ִת ְפּקוּן ִשׁ ְב עא ִיוֹמין ! עד יוֹם
רש“י (כו) ְו ח לּת ֶל ֶחם ֶשׁ ֶמן. ִהיא ְר ָבוּכה, ֶשׁ ָהָיה מ ְר ֶבּה ָבהּ ֶשׁ ֶמן ְכֶּנֶגד ה חלּוֹת ִשׁ ֵמּשׁ ָכּל ִשׁ ְבעת ְי ֵמי ה ִמּ ִלוּאים ְבּ ָחלוּק ָל ָבן (עבודה זרה לד.): על ָה ֹע ָלה. ְו ָה ְר ִק ִיקין. ָכּ ְך ְמ ָפוֹרשׁ ִבּ ְמ ָנחוֹת (עח.): (כח) ו יּ ְק ֵטר ה ִמּ ְז ֵבּ ָחה. מֹ ֶשׁה אחר ָה ָעוֹלה. ְולֹא ָמ ִצינוּ שׁוֹק ֶשׁל ְשׁ ָל ִמים ָק ֵרב ְבּ ָכל ָמקוֹם חוּץ ִמ ֶזּה:
We learn from our pasuk that three types of breads ִוּמ סּל ה מּצּוֹת ֲא ֶשׁר ִל ְפ ֵני ה‘ ל קח ח לּת מ צּה א חת ְוח לּת ֶל ֶחם ֶשׁ ֶמן .26 were brought as part of the miluim offerings. The “matzah And from the basket of matzos that — א חת ְור ִקיק ֶאחד loaves” (challah) were baked like the challos of a todah was before Hashem he took one matzah loaf, one oily (thanksgiving) offering.432 The “wafers” were baked like bread loaf, and one wafer. the rekikin of a todah. The “oily bread loaves” refer to the 433 Three Like the Todah revuchah loaves of a todah (Menachos 78a). And he placed them on — ויּ ֶשׂם על ה ֲחל ִבים ְו על שׁוֹק היּ ִמין Before Aharon and his sons served as Kohanim for the first time, there was a seven-day miluim (inauguration) the fats and on the right thigh. ceremony. During that seven-day period, a number of of- ferings were brought. Breads on Top ויּ ֶשׂם על ה ֲחל ִבים ְו על שׁוֹק היּ ִמין. ֵכּ ! יצד ֶעוֹשׂה? ֵמ ִנ !יח ֵא ִימוּרין ! על ִפּיסּ!ת ִוּמ סּל ה מּצּוֹת ֲא ֶשׁר ִל ְפ ֵני ה‘ ל קח חלּת מצּה א חת ְוחלּת ֶל ֶחם ֶשׁ ֶמן ה!יּ ד ְוח ֶ זה ְושׁוֹק ֲע ֵל ֶיהן. ְוּב כל מקוֹם ֶשֵׁיּשׁ ֶל ֶחם, ה ֶ!לּ ֶחם ִמ ְלמ ְ!ע לה. ֵה יכא? א חת ְור ִקיק ֶא חד. ה ִ!מּ ִילּוּאים היוּ בּ ִ אין כּ!מּ !צּה ֶשׁ! בּ תּוֹדה, ! חלּוֹת ְוּר ִק ִיקין א! מר ! רב פּ פּא: ְבּ ִמ ִלּוּאים (מנחות סב.): ְוּר בוּכה. . ְ.מ נא ה ֵ ני ִמ ֵילּי. . . ְדּא! מר ְק רא ִ”וּמ! סּל ה! !מּצּוֹת ֲא ֶשׁר ִל ְפ ֵני ה‘ ל ק!ח Before Aharon and his sons served as Kohanim for the ח!לּ!ת מ!צּ ה א! !חת ְוח!לּ!ת ֶל ֶחם ֶשׁ ֶמן א! !חת ְור ִ קיק ֶא חד“. ִבּ ְשׁל מא ! חלּוֹת (first time, there was a seven-day miluim (inauguration ! חלּוֹת, ר ִ קיק ר ִ קיק, ֶשׁ ֶמּן ! מאי ִנ ְינהוּ, ! לאו ְר בוּכה? (מנחות עח.):
432. A todah offering is an animal offering that is brought together with forty loaves, ten each of four different types. One of those types is leavened (chametz) bread, while the other three are unleavened (matzah). The miluim offerings included only the three types that were unleavened. See discussions above, 7:12, “Three Types” and “The Extra Oil.” 433. The revuchah loaves of a todah contained as much
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 213 / VAYIKRA/LEVITICUS PARASHAS TZAV 8 / 25-33
and Moshe threw the [remaining] blood upon the Mizbe’ach, all around. 25 He took the fat, and the tail, and all the fat that was upon the innards, and the diaphragm of the liver, and the two kidneys and their fat, and the right thigh. 26 And from the basket of matzos that was before HASHEM he took one matzah loaf, one oily bread loaf, and one wafer, and placed them on the fats and on the right thigh. 27 He put it all on Aharon’s palms and on the palms of his sons; and he waved them as a tenufah before HASHEM. 28 Then Moshe took them from on their palms and caused them to go up in smoke on the Mizbe’ach after the olah offering; they were inauguration offerings, for a satisfy- ing aroma; it was a fire offering to HASHEM. 29 Moshe took the breast and waved it as a tenufah before HASHEM; from the ram of the inauguration it was a portion for Moshe, as HASHEM had commanded Moshe. 30 Moshe took from the oil of anointment and some of the blood that was on the Mizbe’ach, and he sprinkled it upon Aharon and his vestments, and upon his sons and upon the vestments of his sons who were with him; thus he sanctified Aharon and his vestments, and his sons, and the vestments of his sons with him. 31 Moshe said to Aharon and to his sons: Cook the flesh at the entrance of the Tent of Meeting and there you shall eat it and the bread that is in the basket of the inauguration- offerings, as I have commanded, saying: ‘‘Aharon and his sons shall eat it.’’ 32 And whatever is left over of the flesh and of the bread, you shall burn in the fire. 33 You shall not leave the entrance of the Ohel Moed for seven days, until the day when your days ceremony. During that seven-day period, a number of of- shelamim (peace) offering, a portion normally given to the ferings were brought. Three types of breads were brought Kohanim.436 as part of the miluim offerings. Our pasuk says that the According to one opinion, this tells us that Moshe served loaves were placed on top of the fats and the right thigh for as the Kohen Gadol during the week of the miluim ) ( Ze- the tenufah (waving service). vachim 101b).437 During tenufah (waving) of ordinary shelamim (peace At the entrance of — ֶפּ תח ֹא ֶהל ֵמוֹעד ְו שׁם ֹתּ ְאכלוּ ֹאתוֹ .offerings), the fats that are burned on the Mizbe’ach are 31 placed on the Kohen’s hands with the breast and right the Tent of Meeting, and there you shall eat it. thigh on top of them.434 We learn from our pasuk that when At the Entrance breads are waved along with the other parts,435 they are placed on top of all the other parts (Menachos 62a). Before Aharon and his sons served as Kohanim for the first time, there was a seven-day miluim (inauguration) -From the ram of the ceremony. During that seven-day period, a number of of — ֵמ ֵאיל ה ִמּ ֻלּ ִאים ְלמֹ ֶשׁה ה יה ְלמנה .29 inauguration it was a portion for Moshe. ferings were brought. ֶפּ תח ֹא ֶהל ֵמוֹעד ְו שׁם ֹתּ ְאכלוּ ֹאתוֹ. ס ֵ!מּי ִמ כּאן ֲא ִכ ילה, ְוה ְ כ ִתיב ”בּ ְ!שּׁלוּ ֶאת ה!בּ שׂר ֶפּ! תח ֹא ֶהל ֵמוֹעד ְו שׁם ֹתּ ְאכלוּ ֹאתוֹ“? ק ְ ד ֵשׁי שׁ עה ! שׁ ִאני (זבחים נו.): Moshe’s Role Before Aharon and his sons served as Kohanim for the Our pasuk teaches that this offering was supposed to be first time, there was a seven-day miluim (inauguration) eaten at the entrance of the Ohel Moed (Tent of Meeting). ceremony. During that seven-day period, a number of of- This was required only of the one-time offerings of the ferings were brought. miluim ceremony. Other kodshei kodashim offerings438 could be eaten even in the side chambers that were not ֵמ ֵאיל ה ִמּ ֻלּ ִאים ְלמֹ ֶשׁה היה ְלמ נה. מֹ ֶשׁה ר ֵ!בּינוּ ֹכּ ֵהן גּדוֹל ְו ֵחוֹלק in front of the Heichal (Sanctuary) of the Beis HaMikdash ְבּק ְ ד ֵשׁי שׁ מ ִ!ים ה יה, ֶשׁ ֶנּ ֱא! מר ֵ”מ ֵאיל ה ִ!מּ ֻלּ ִאים ְלמֹ ֶשׁה ה י ה ְלמ נה“ (זבחים (which corresponded to the Ohel Moed of the Mishkan) קא:): In our pasuk, Moshe is given the breast of this special (Zevachim 56a). oil as the challos and rekikin combined. 434. See discussion above, 7:30, “What’s on Top?” 435. Like the shtei halechem (two loaves) brought on Shavuos. See below, 23:19-20. 436. See above, 7:31. Moshe did not receive the right thigh that is also usually given to the Kohanim from shelamim offerings. In this case, the thigh was burned on the Mizbe’ach with the fats. See pesukim 26-28. 437. See Schottenstein Edition, note 24. 438. There are two types of korbanos: kodshei kodashim, most-holy offerings, which are the topic of this discussion, and kodashim kalim, less-holy offerings, which may be eaten throughout Yerushalayim.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 214 / ספר ויקרא פרשת צו ח / לד־לו
ְמ ֔לֹאת ְי מי ִמלּ ֵא יכם ֚ ִכּי ִשׁ ְבI עת י ִ ֔מים ְימ לּא ֶא ֶת־י ְד3 כם: לד כּ ֲ>אשׁPר ִמ ְשׁ! לם ֵיוֹמי ֻקְרבּ ֵ ניכוֹן ֲאֵרי ִשׁ ְב עא ִיוֹמין ְיקֵ רב י ת ֻקְרבּ ְ נכוֹן: לד ְכּמ א ִדי ֲעב!ד ע שׂה ַבּ ֣יּוֹם ה זּה ִצוּה ֛יהוה ל ֲ>ע ֖שֹׂת ְלכK פּר ֲע ֵל 3 יכם: לה ֶ֩וּפתח֩ ֹ֨א ֶהל ְבּ יוֹמא ה ֵ דין פּ ִ!קּיד ְי י ְל ֶמ ְע! בּד ְלכ!פּ ר א ֲע ֵליכוֹן: לה ִוּב ְת! רע מ ְ!שׁ! כּן ִז ְמ נא ֵתּ ְיתבוּן ֵ֜מוֹעד תּ Wְשׁ ֨בוּ D יוֹמם ו֨ל ְילה֙ ִשׁ ְבI עת י ִ ֔מים ְוּשׁ ַמְר#תּם ֶא ִת־מ ְשׁמPֶרת ֵי מם ְו ֵל ֵילי ִשׁ ְב עא ִיוֹמין ְו ִת ְטּרוּן י ת ֖יהוה ְו ֣לֹא ת ֑מוּתוּ ִכּ י־כן ֻצW וּ ִיתי: לו ַויּ ]עשׂ א ֲ>ה֖רֹן וּבE ניו ֚ ֵאת כּל־ מ ְ!טּ! רת ֵמ ְימ רא ! ד יי ְול א ְתמוּתוּן ֲאֵרי ֵכן ִא ְתפּ!קּ ִ דית: לו ו ֲ!ע! בד א ֲ!הרֹן ְוּב ִנוֹהי י ת ַה ְדּ ָבִ ֔רים ֲא ֶשׁ ִר־צB וּה ֖יהוה ְבּ ַיד־מ3ֹ שׁה: ס ס ס צ''ו פסוקים. צ''ו סימן. כּל ִפּ ְתגּ מ!יּ א ִדּי פ ִ!קּיד ְי י ִבּ ידא ְדמֹ ֶשׁה:
רש“י (לד) ִצָוּה ה‘ ל ֲעשֹׂת. ָכּל ִשׁ ְב עת הָיּ ִמים. ְו ר ֵבּוֹתינוּ ָד ְרשׁוּ: ”ל ֲעשֹׂת“, ֶזה כהנים שם לז; יומא ג:): (לה) ְולֹא ָתמוּתוּ. ָהא ִאם לֹא ת ֲעשׂוּ ֵכּן ֲה ֵרי א ֶתּם מ ֲע ֵשׂה ָפּ ָרה. ְ”לכ ֵפּר“, ֶזה מ ֲע ֵשׂה יוֹם ה ִכּ ִפּוּרים. ְוּלל ֵמּד ֶשׁ ֹכּ ֵהן ָגּדוֹל ָטעוּן חָיּ ִיבים ִמ ָיתה: (לו) ו יּ עשׂ א ֲהרֹן ָוּב ָניו. ְלה ִגּיד ִשׁ ְב ָחן ֶשׁלֹּא ִהטּוּ ָי ִמין ְפּ ִר ָישׁה ֶקוֹדם יוֹם ה ִכּ ִפּוּרים ִשׁ ְב עת ָי ִמים, ְו ֵכן ה ֹכּ ֵהן ה ֵשּׂוֹרף ֶאת ה ָפּ ָרה (תורת ְוּשׂמֹאל:
As he the Ohel Moed for the miluim, so, too, the Kohen who — כּ ֲא ֶשׁר ע שׂה בּיּוֹם ה ֶזּה ִצוּה ה‘ ל ֲעשֹׂת ְלכ ֵפּר ֲע ֵל ֶיכם .34 would perform the avodah of the parah adumah must live did on this day, so Hashem had commanded to be done at the Beis HaMikdash for seven days (Yoma 2a). to provide atonement for you. According to another opinion, when our pasuk says, as Sequestration he did on “this” day, it refers to the entire seven-day pe- riod of the miluim ceremony, not just the eighth day. When כּ ֲא ֶשׁר ע שׂה בּיּוֹם ה ֶזּה ִצ וּה ה‘ ל ֲעשֹׂת ְלכ ֵפּר ֲע ֵל ֶיכם. ”ל ֲ!עשֹׂת“ ֵאלּוּ the pasuk continues, Hashem commanded “to be done,” it מ ֲ!ע ֵשׂי פ רה, ְ”לכ ֵ!פּר“ ֵאלּוּ מ ֲ!ע ֵשׂי יוֹם ה ִ!כּ ִפּוּרים. . . ֵא ימא ֵכּוּלּיהּ ְק רא ְבּיוֹם -refers to an avodah that will be performed in future genera ה ִ!כּ ִפּוּרים ְכּ ִתיב? א ְ מֵרי י ִ ליף ִ”צ וּה“ ִ”צ וּה“. ְכּ ִתיב ה כא ִ”צ וּה ה‘ ל ֲ!עשֹׂת“, -tions — the avodah of the he-goat brought on Yom Kip ְוּכ ִתיב ה ת ם (במדבר יט, ב) ”זֹאת ֻח! קּת ! ה תּוֹרה ֲא ֶשׁר ִצ וּה ה‘ ֵלאמֹר“, מ!ה pur. Just as the Kohanim had to live at the Ohel Moed for ְלה !לּן פּ רה ! אף כּאן פּ רה, ! וּמה כּאן ְפִּר ישׁה ! אף ְלה !לּן ְפִּרישׁ ה (יומא ב.): ,the seven days of the miluim, so, too, the Kohen Gadol כּ ֲא ֶשׁר ע שׂה בּיּוֹם ה ֶזּה ִצ וּה ה‘ ל ֲעשֹׂת ְלכ ֵפּר ֲע ֵל ֶיכם. ֵאלּוּ ִשׁ ְב! עת ְי ֵמי who offers the he-goat of Yom Kippur must live in the Beis ה ִ!מּ ִילּוּאים, ִ”צ וּה ה‘ ” ְלדוֹרוֹת, ”ל ֲ!עשׁוֹת“ ֶזה שׂ ִ עיר ֶשׁל יוֹם ה ִ!כּ ִיפּוּרים. אוֹ .HaMikdash for seven days ֵאינוֹ ֶא לּא שׂ ִ עיר ֶשׁל רֹאשׁ ֹח ֶדשׁ? ֲא! מר ר ִ!בּי בּא: ְ”לכ ֵ!פּר ֲע ֵל ֶיכם“, כּ!פּ ר ה -The eighth day of the miluim was on Rosh Chodesh Nis ֶשׁ ִהיא כּזוֹ, ! מה זוֹ כּ!פּ! רת א ֲ!הרֹן ע ְ!צמוֹ, כּ!פּ! רת בּ ִ נים ע ְ!צ מן, ! אף זוֹ כּ!פּ ר!ת 442 san, and the offerings of every Rosh Chodesh include a א ֲ!הרֹן ע ְ!צמוֹ כּ!פּ! רת בּ ִ נים ע ְ!צמ ן (ירושלמי יומא א, א): he-goat that is brought as a chatas (sin offering).443 Since our The previous pasuk taught that the Kohanim had to pasuk refers to atonement, is it teaching that, in the future, leave their homes and live at the entrance of the Ohel the Kohen who will be doing the avodah of the Rosh Chodesh Moed for the seven days of the miluim (inauguration) cer- goat must first live in the Beis HaMikdash for seven days? emony before they began doing the avodah (service) in We know that this is not so because the atonement offer- the Mishkan on the eighth day. ing of Rosh Chodesh is unlike the atonement of the miluim Our pasuk teaches that this same procedure applies to offerings. On the eighth day of the miluim service, there two other services that the Kohen performs. were two chatas offerings: one for Aharon and another for -refers to the Kohen who per (ל ֲ!עשֹׂת) ”The term “to be done the rest of the nation.444 This is similar to the Yom Kippur forms the avodah of the parah adumah (the Red Cow),439 and service, where one chatas offering atones for the Kohen refers to the Kohen ( ְלכ ֵ!פּר) ”the term “to provide atonement Gadol and another for the people. On Rosh Chodesh, how- Gadol’s avodah on Yom Kippur, which provides atonement. ever, there is only one chatas (Yerushalmi Yoma 1:1). We might have said that since our pasuk mentions At the — ֶוּפ תח ֹא ֶהל ֵמוֹעד ֵתּ ְשׁבוּ יוֹמם ול ְי לה ִשׁ ְב עת י ִמים .atonement,” it includes only the Yom Kippur avodah, 35“ since the parah adumah does not offer atonement. How- entrance of the Ohel Moed shall you dwell day and ever, a gezeirah shavah440 shows that we are discussing the night for a seven-day period. parah adumah, as well. A pasuk Day and Night .( ִצוּ ה) Our pasuk uses the word commanded ִשׁ ְבעת י ִמים. ”בּ ֻ!סּ ֹכּת ֶתּ ְשׁבוּ ִשׁ ְבע!ת י ִ מים“, י ִ מים ו ֲ!א ִפילּוּ ֵלילוֹת.. . . אוֹ -about the parah adumah uses the same word.441 The com ֵאינוֹ ֶאלּ א י ִ מים ְולֹא ֵלילוֹת. . . ֶנ ֱא! מר כּאן (להלן כג, מב) ”י ִ מים“ ְו ֶנ ֱאמ!ר mon words teach that just as the Kohanim had to live at
439. This is the purification process from corpse impurity by use of the ashes of the Red Cow. See Bamidbar 19:1-22. 440. One of the rules used in the Oral Law to understand the Torah’s intent is gezeirah shavah: Where similar words (or sometimes words or phrases with similar meanings) appear in two different places in the Torah, the reference links the two, indicating that they explain each other. A gezeirah shavah has to be based on a tradition handed down from Sinai. 441. Bamidbar 2:19. 442. See Shemos 40:17. 443. See Bamidbar 28:15. 444. See below, 9:2.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 215 / VAYIKRA/LEVITICUS PARASHAS TZAV 8 / 34-36
of inauguration are completed; for you shall be inaugurated for a seven-day period. 34 As he did on this day, so HASHEM had commanded to be done to provide atonement for you. 35 At the entrance of the Ohel Moed shall you dwell day and night for a seven-day period, and you shall observe HASHEM’s watch so that you will not die; for so have I been commanded. 36 Aharon and his sons carried out all the matters that HASHEM commanded through Moshe.
ְוּשׁמ ְר ֶתּם ֶאת ִמ ְשׁ ֶמ ֶרת ה‘ ְבּ ִמ ִלּוּאים ”י ִ מים“, ! מה ְלּה !לּן י ִ מים ו ֲ!א ִפילּוּ ֵלילוֹת, ! אף כּאן י ִ מים ו ֲ!א ִפילּוּ And you shall observe — ֵלילוֹת, ִנְר ֶאה ְל ִמי ֶדוֹמה. . . תּ ְ!למוּד ! לוֹמר ֵ”תּ ְשׁבוּ“ ֵ”תּ ְשׁבוּ“ ִל ְג ֵז רה שׁ וה, .Hashem’s watch ֶנ ֱא! מר כּאן (להלן כג, מב) ֵ”תּ ְשׁבוּ“, ְו ֶנ ֱא! מר בּ ִ!מּ ִלּוּאים ֵ”תּ ְשׁבוּ“, ! מה ְלּה!לּ ן A Source for Shivah י ִ מים ו ֲ!א ִפילּוּ ֵלילוֹת ! אף כּאן י ִ מים ו ֲ!א ִפילּוּ ֵלילוֹת (סוכה מג.־מג:): ֶוּפ תח ֹא ֶהל ֵמוֹעד ֵתּ ְשׁבוּ יוֹמם ול ְי לה ִשׁ ְב עת י ִמים. ר ִ!בּי ֱא ִל ֶיע ֶזר ֵאוֹמר: Before Aharon and his sons served as Kohanim for the אְ!רבּ!ע ֶע ְשֵׂרה ְסעוּדוֹת ח!יּ ב א ד ם ֶל ֱאכוֹל בּ ֻ!סּ כּה, א!ח!ת ! בּיּוֹם ְוא!ח!ת first time, there was a seven-day miluim (inauguration) בּ!לּ ְ!י לה. . . ! מה ט ְ!ע מא ְדר ִ!בּי ִל ֶיע ֶזר? ֶנ ֱא! מר כּאן ֵ”תּ ְשׁבוּ“, ְו ֶנ ֱא! מר ְלה!לּ ן ceremony. During that seven-day period, a number of of- ֶ”וּפ! תח ֹא ֶהל ֵמוֹעד ֵתּ ְשׁבוּ יוֹמם ו ל ְ!י לה“, ! מה ְיּ ִשׁ יבה ֶשׁ ֶנּ ֱא! מר ְלה !לּן ע שׂ ה ferings were brought, and their meat was eaten by Aharon בּ הּ ֶאת ה ֵ!לּילוֹת כּ!יּ ִ מים, ! אף ְי ִשׁיב ה ֶשׁ ֶנּ ֱא! מר כּאן, נ ֲ!ע ֶשׂה בּ הּ ה ֵ!לּילוֹת and his sons. ֶוּפ תח ֹא ֶהל ֵמוֹעד ֵתּ ְשׁבוּ יוֹמם ול ְילה ִשׁ ְב עת י ִמים. ְשׁ! מע ! להּ ִמן ה דא, כּ!יּ ִ מים (ירושלמי סוכה ב, ז): ֶ”וּפ! תח ֹא ֶהל ֵמוֹעד ֵתּ ְשׁבוּ יוֹמם ו ל ְ!י לה ִשׁ ְב! עת י ִ מים ְוּשׁמְ!ר ֶתּם ֶאת ִמ ְשׁ ֶמֶרת Our pasuk says that Aharon and his sons were to live at ה‘ ”, ְכּ ֵשׁם ֶשׁ ִשּׁ ֵימּר ה !קּדוֹשׁ בּ ְרוּך הוּא ! על עוֹלמוֹ ִשׁ ְב עה כּ ְ ך א ֶ!תּם שׁ ְ!מּרוּ before they served (י ִ מים) the Ohel Moed for seven yamim ! על ֲא ֵח ֶיכם (ירושלמי מועד קטן ג, ה): -as Kohanim for the first time. Although yamim is com monly translated as “days,” it actually means seven days According to one opinion, we have a hint to shivah, the pasuk and nights — as the clearly states. Rabbinic seven-day mourning period, in our pasuk. pasuk is a reference to ( ִמ ְשׁ ֶמֶרת ה‘) ”We can apparently learn from our that when the The phrase “Hashem’s watch succah yamim Torah says one should live in a for seven the seven days that Hashem, so to speak, mourned before 445 י ִ מים ( ), it also means to live in it day and night. He destroyed His world with the Flood in Noach’s time.451 On the other hand, the word yamim is used in the pasuk Hashem was telling the Kohanim to also observe seven about taking the lulav,446 and we know that the lulav can 447 days of mourning for Nadav and Avihu, who would die af- be taken only during the day. So perhaps the mitzvah ter the seven days. of succah applies only during the day, like the mitzvah of This is an indication that a proper period of mourning is lulav! seven days (Yerushalmi Moed Katan 3:5).452 A gezeirah shavah448 with our pasuk teaches us that we compare the law of succah to the law of the miluim. Keep Every Detail ְוּשׁמ ְר ֶתּם ֶאת ִמ ְשׁ ֶמ ֶרת ה‘. ! רב ְמשְׁ!ר ִשׁיּ א א! מר: ְ”וּשׁמְ!ר ֶתּם ֶאת ִמ ְשׁ ֶמֶרת The pasuk about .( ֵתּ ְשׁבוּ) Our pasuk says, you shall dwell ה‘ ” ִע כּוּבא, ! רב א ִ!שּׁי א! מר: ִ”כּי ֵכן ֻצֵוּ ִיתי“ ִעכּוּב א (יומא ה:): the succah uses this same word, in huts you shall dwell This tells us that just as the yamim of the miluim Before Aharon and his sons served as Kohanim for the 449.( ֵתּ ְשׁבוּ) were days and nights, so the mitzvah of dwelling in a suc- first time, there was a seven-day miluim (inauguration) cah is for days and nights (Succah 43a-43b). ceremony. According to one opinion, once we know that one must According to one opinion, every detail in our parashah be in the succah both day and night, we also know that had to be fulfilled for the miluim offerings to be valid. One a person is required to eat fourteen meals in his suc- way to learn this is from our pasuk, which says, you shall cah. “observe Hashem’s watch.” This teaches that you must We are obligated to live in the succah for seven days, observe every detail for the offerings to be valid. day and night. Since people generally eat one meal each Another way to learn this is from the end of our pasuk, day and another each night, part of “living” in the succah which says for so have I been commanded. This, too, im- is eating a meal there once every day and once every night plies that everything in the command was essential (Yoma (Yerushalmi Succah 2:7).450 5b).
445. Below, 23:42. 446. Below, 23:40. 447. See Schottenstein Edition, 43a note 32. 448. See note 440. 449. Below, 23:42. 450. See Schottenstein Edition, 14a note 26. 451. See Bereishis 7:10. 452. See Schottenstein Edition, 17a note 19.
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 216 / ההפטרות שבת הגדול / S HABBAS HAGADOL
הפטרת שבת הגדול / HAFTARAS SHABBAS HAGADOL There are various customs regarding the Haftarah of Shabbas HaGadol. According to many authorities it is read only if Erev Pesach falls on the Shabbos (see Ba‘er Heitev 430:1). The custom of the Vilna Gaon was to read it on all days except Erev Pesach. Most communities read it on the Shabbos before Pesach, regardless of the date. מלאכי ג:ד־כד / Malachi 3:4-24 ג ד ְועVְרב ה֙ i ל ֔יהוה ִמ ְנm חת ְי o הוּדה ִו ֽירוּשׁq ל ִם ִכּ d ימי ֔עוֹלם -4Then the offering of Yehudah and Jerusalem will be pleas 3 ְוּכשׁk נים ק ְ!ד ֽמֹ ִנֽיּוֹת: ה ְוקVר ְ!ב^תּי ֲא ֵל ֶיכ ֘ם ל ִ!מּ ְשׁפּ ֒ ט ְוה^ י ִיתי ׀ .ing to HASHEM, as in days of old and in former years 5 I shall approach you for judgment, and I will be an urgent wit- d עד ְממ ֵ֗!הר בּ iְמכ ְ!שּׁ ִפים֙ וּב iְמנ ֲ{א ִ֔פים וּב ִ!נּ ְשׁבּk עים ל!שּׁ qֶקר ,ness against the sorcerers, the adulterers, those who swear falsely ְוּב ֽ ֹע ְשׁ קי ְשׂ! כ ֠ ר־שׂ ִ֠כיר א ְ!למ ֨ נה ְוי ֤ תוֹם וּמ ֵ!טּ ֵי־גר֙ ְו ֣לֹא ,those who withhold the wage of laborer, widow, and orphan who pervert the judgment of the stranger, and do not fear ְיֵר ֔א ִוּני אu מר ֥יהוה ְצב ֽ אוֹת: ו כּי ֲאj ני ֖יהוה ֣לֹא שׁv נ ִיתי .Me — so says HASHEM, Master of Legions 6 ְואw!תּם ְבּ ֵני־י iֲע ֖קֹב ֥לֹא ְכ ִל P יתם: ז ְל ִמ ֵ ֨ימי ֲא ֽבֹ ֵת ֶ֜יכם סְ!ר_תּם For I, HASHEM, have not changed; and you, O children of Yaakov, have not ceased to be. 7 From the days of your מ Qֻחקּ!י֙ ְו ֣לֹא ְשׁמְ!ר ֶ ֔תּם ֤שׁוּבוּ ֵאל!י֙ ְוא ֣ שׁ וּבה ֲא ֵל ֶ֔יכם א מuר forefathers you strayed from My decrees and did not observe ֣יהוה ְצב ֑ אוֹת ו iֲאמְ!רcתּם בּw !מּה נ ֽ שׁוּב: ח ֲה ִי ְק!֨בּע א ֜ דם ,them — return to Me and I will return to you, says HASHEM Master of Legions. Yet you say: ‘‘For what should we repent?’’ ֱאלֹ ִ֗הים s כּי א ֶ!תּם֙ ֽקֹ ְב^ עים ֹא ִ ֔תי ו iֲאמְ!רcתּם בּW !מּה ְקב iֲע ֑נוּך Should a man rob God, as you rob Me? Yet you say: ‘‘How 8 ה!מּ iֲעz שׂר ְוה ְ!תּ V רוּמה: ט בּ ְ!מּ ֵאר ה֙ אW!תּם נQאִ ֔ רים ְו ֹאתkי have we robbed You?’’ — through the tithe and the priestly gift! 9 You are afflicted with a curse, yet Me you still rob, the אW!תּם ֽקֹ ְבעvים ה ֖!גּוֹי ֻכּ ֽלּוֹ: י ה ִ ֨ ביאוּ ֶא ת־כּל־ה!מּ iֲע ֵ֜שׂר .entire nation ֶאל־בּdית V ה ֗אוֹצר ִויהjי ֶ ֨ט ֶרף֙ ְבּ ֵב ִ ֔יתי ְוּבח ֤ נ ִוּני נ א֙ Bring the entire tithe to the storehouse and let there be 10 food in My House — and test Me now thereby, says HASHEM, בּ ֔ זֹאת אu מר ֣יהוה ְצב ֑ אוֹת ִא ֧ם־לֹא ֶא ְפlתּח ל ֶ֗ כם ֚ ֵאת Master of Legions, if I will not open for you the windows of ֲאֻר ֣בּוֹת ה!שּׁ! ֔ מ ִים ו iֲהh ריקjֹ תי ל כם ְבּר כoה ! ע ְד־בּ ִל V י־די: -heaven and pour down for you blessing beyond your capac ity. 11 I shall frighten away the devouring [locust] and it will יא ְוגVעְ!רsתּי ל ֶ כם֙ בּ Vֹא ֵ֔כל ְו ֽלֹא־י ְ!שׁj חת ל כcם ֶא ְת־פּר^י not destroy the fruit of the land, and the vine of the field will ה Vֲאדq מה ְו ֽלֹ ְא־תשׁ ֵ֨!כּל ל_ כם ה ֶ֨!גּ ֶפן֙ בּ!שּׂ ֶ ֔ דה אu מר ֥יהוה not lose its fruit, says HASHEM, Master of Legions. 12 All the nations will praise you, for you will be a desirable land, says ְצב ֽ אוֹת: יב ְו ִא ְשּׁ֥רוּ ֶא ְתc כם כּ ! ל־הגּוֹיvם ִכּי־ת hְה ֤יוּ א ֶ!תּם֙ .HASHEM, Master of Legions 13 אWֶרץ ֵ֔ח ֶפץ אu מר ֥יהוה ְצב ֽ אוֹת: יג ח Vְז ֥קוּ ע לי ִדּ ְבֵריכcם You have spoken harshly against Me, says HASHEM, yet you say: ‘‘How have we spoken against You?’’ 14 You said: אl מר ֑יהוה ו iֲאמְ!ר ֶ ֕תּם ! מ ִה־נּ ְדבּuְרנוּ עP ליך: יד ֲאמְ!ר ֶ ֕תּם שׁoְוא -To serve God is useless, and what did we gain for keep‘‘ ֲע ֣בֹד ֱאלvֹ הים ! וּמ ֶ֗ה־בּ! צע s כּי שׁ! ֨ מְרנוּ֙ ִמ ְשׁמְ!ר ֔תּוֹ ְוs כי ה!֨ ל ְכנוּ֙ ,ing His charge or for walking submissively before HASHEM Master of Legions? 15 So now we praise wanton sinners, those ְק ֣דֹר ִ֔!נּית ִמ ְפּz ני ֥יהוה ְצב ֽ אוֹת: טו ְוע ֕!תּה ֲאנ uְחנוּ ְמא ְ!שּׁ^ רים who did evil were even built up, they have even tested God ֵזv דים ! גּ ִם־נ ְבנוּ֙ ֹעd שׂי ִר ְשׁ ֔עה גּם בּ Vֲח ֛נוּ ֱאלkֹ הים וִ!יּמּQ לטוּ: ’’.and been spared 16 Then those who fear HASHEM spoke to one another, and טז אז ִנ ְד ְבּ֛רוּ ִיְרf אי ֖יהוה ^ אישׁ ֶא ֵל־ר עהוּ ו!יּ ְ!קe שׁב יהוה֙ HASHEM listened and heard; it was inscribed before Him in a וִ!יּ ְשׁ ֔מע !֠וִיּכּ ֵ ֠ תב dס ֶפר ִזכּ֤ רוֹן ְלפ ניו֙ ְל ִיְרd אי ֔יהוה ְוּל ֽ ֹח ְשׁבzי -book of remembrance of those who fear HASHEM and medi tate upon His Name. 17 They shall remain Mine as a treasure ְשׁ ֽמוֹ: יז ְוה{יוּ ִ֗לי א מ!ר֙ ֣יהוה ְצב ֔ אוֹת ל ֕!יּוֹם ֲאw שׁר ֲאנkי says HASHEM, Master of Legions — of the days when I — ֹעW שׂה ְס ֻגq לּה ְוחVמ ְ!ל^תּי ֲע ֵל ֶ֔יהם כּ iֲא ֶשׁר֙ י ְ!ח ֣מֹל ִ ֔אישׁ ! על־ ,make [judgment] — and I shall have compassion on them as a man has compassion on his son who serves him. 18 Then ְבּ ֖נוֹ ה Vֹעf בד ֹא ֽתוֹ: יח ְושׁ ְ!ב ֶתּם֙ ְוּר ִא ֶ ֔יתם f בּין צk !דּיק ְלר שׁqע you will turn and see the difference between the righteous ֚ ֵבּין ֹעבdד ֱאלֹ ִ֔הים ל iֲאc שׁר ֥לֹא ֲעב ֽ דוֹ: יט h כּ ִי־הנּeה ! היּוֹם֙ and the wicked, between one who serves God and one who does not serve Him. ֔בּא בּzֹ ער כּ!תּ ֑!נּוּר ְוה ֨ יוּ כ ֵל־ז ִ ֜דים ְו כ ֹל־עe שׂה ִר ְשׁע ה֙ ! ֔קשׁ For behold! the day is coming, burning like an oven; all 19 ְו ִל!֨הט ֹא ֜תם ה֣!יּוֹם ה ֗!בּא א מ!ר֙ ֣יהוה ְצב ֔ אוֹת ֲא שׁר לֹא־ the wanton ones and all the evildoers will be stubble and the coming day will set them ablaze, says HASHEM, Master י iֲע ֥זֹב לc הם ֥שֶֹׁרשׁ ְועV נף: כ ְוזVְר ֨חה ל ֶ֜ כם ִיְרe אי ְשׁ ִמי֙ שׁ Wֶמשׁ of Legions, it will leave them no root or branch. 20 But for you ְצד ֔ קה וּמְ!רz פּא ִבּ ְכנb פ יהh ו יצ w אתם ִוּפ ְשׁcתּם ְכּ ֶע ְגfלי מְ!רQ בּק: ,that revere My Name, a sun of righteousness will shine forth with healing on its wings; and you shall go forth and prosper כא ְו! ע W סּוֹתם ְרשׁ ִ֔ עים ִכּי־י hְה ֣יוּ ֵ ֔א ֶפר uתּ! חת כּ ֣!פּוֹת ר ְ!ג ֵליכbם like fatted calves. 21 You will trample the wicked, for they will
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd שבת הגדול / THE HAFTAROS SHABBAS HAGADOL / 217
! בּיּוֹם֙ ֲאW שׁר ֲא^ ני ֹע ֶ֔שׂה אu מר ֥יהוה ְצב ֽ אוֹת: כב ִז ְכ ֕רוּ תּוֹרuת be like dust under the soles of your feet, on the day that I מWֹ שׁה ע ְ!בv דּי ֲא ֶשׁר֩ ִצִ ֨וּ ִיתי ֤אוֹתוֹ ְב ֹחֵרב֙ ! ע ל־כּ ִל־י ְשׂר ֵ ֔ אל .prepare, says HASHEM, Master of Legions 22 Remember the teaching of Moshe, My servant, which I ֻחk קּים ִוּמ ְשׁפּh טים: כג ִהנּeה א Vֹנ ִכי֙ שׁdֹל!ח ל ֶ֔ כם z את א Qִליּ{ה -commanded him at Chorev for all Israel, decrees and ordi nances. 23 Behold! I send you Eliyahu the prophet, before the ה!נּv ביא ִל ְפ ֵ֗ני ֚בּוֹא ֣יוֹם ֔יהוה ה!גּ ֖ דוֹל ְו! ה V נּוֹרא: כד ְו ֵהs שׁיב great and awesome day of HASHEM. 24 He shall restore the Q ל ב־אבוֹת֙ ! על־בּ ִ֔ נים ְוfלב בּ נkים ! ע ֲל־א q בוֹתם ֶפּן־א ֕ בוֹא heart of fathers to children and the heart of children to their ְו ִה ֵכּ j יתי ֶאת־ה אoֶרץ חQֶרם: .fathers, lest I come and strike the land with destruction Behold! I send you Eliyahu the prophet, before the great and awe- ִהe נּה א Vֹנ ִכי֙ שׁdֹל!ח ל ֶ֔ כם z את א Qִל{ יּה ה!נּv ביא ִל ְפ ֵ֗ני ֚בּוֹא ֣יוֹם ֔יהוה .some day of HASHEM ה!גּ ֖ דוֹל ְו! ה V נּוֹרא:
Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd