ד׳
כ״זוְאִם־נֶ֧פֶשׁ אַחַ֛ת תֶּחֱטָ֥א בִשְׁגָגָ֖ה מֵעַ֣ם הָאָ֑רֶץ בַּ֠עֲשֹׂתָ֠הּ אַחַ֨ת מִמִּצְוֺ֧ת יְהֹוָ֛ה אֲשֶׁ֥ר לֹא־תֵעָשֶׂ֖ינָה וְאָשֵֽׁם׃
27If anyone from among the populacecpopulace Lit. “people of the country.” unwittingly incurs guilt by doing any of the things that by GOD’s commandments ought not to be done, and realizes it—
כ״חא֚וֹ הוֹדַ֣ע אֵלָ֔יו חַטָּאת֖וֹ אֲשֶׁ֣ר חָטָ֑א וְהֵבִ֨יא קׇרְבָּנ֜וֹ שְׂעִירַ֤ת עִזִּים֙ תְּמִימָ֣ה נְקֵבָ֔ה עַל־חַטָּאת֖וֹ אֲשֶׁ֥ר חָטָֽא׃
28or the sin of which they are guilty is made known—that person shall bring a female goat without blemish as an offering for the aforementioned sin.
כ״טוְסָמַךְ֙ אֶת־יָד֔וֹ עַ֖ל רֹ֣אשׁ הַֽחַטָּ֑את וְשָׁחַט֙ אֶת־הַ֣חַטָּ֔את בִּמְק֖וֹם הָעֹלָֽה׃
29They shall lay their hand upon the head of the purgation offering. The purgation offering shall be slaughtered at the place of the burnt offering.
ל׳וְלָקַ֨ח הַכֹּהֵ֤ן מִדָּמָהּ֙ בְּאֶצְבָּע֔וֹ וְנָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָעֹלָ֑ה וְאֶת־כׇּל־דָּמָ֣הּ יִשְׁפֹּ֔ךְ אֶל־יְס֖וֹד הַמִּזְבֵּֽחַ׃
30The priest shall take with his finger some of its blood and put it on the horns of the altar of burnt offering; and all the rest of its blood he shall pour out at the base of the altar.
ל״אוְאֶת־כׇּל־חֶלְבָּ֣הּ יָסִ֗יר כַּאֲשֶׁ֨ר הוּסַ֣ר חֵ֘לֶב֮ מֵעַ֣ל זֶ֣בַח הַשְּׁלָמִים֒ וְהִקְטִ֤יר הַכֹּהֵן֙ הַמִּזְבֵּ֔חָה לְרֵ֥יחַ נִיחֹ֖חַ לַיהֹוָ֑ה וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן וְנִסְלַ֥ח לֽוֹ׃ {פ}
31The offerer shall remove all its fat, just as the fat is removed from the sacrifice of well-being; and the priest shall turn it into smoke on the altar, for a pleasing odor to GOD. Thus the priest shall make expiation on behalf of the offerer—who shall then be forgiven.
כאשר הוסר חלב מעל זבח השלמים. כְּאֵמוּרֵי עֵז הָאֲמוּרִים בַּשְּׁלָמִים:
כאשר הוסר הלב מעל זבח השלמים [AND HE SHALL REMOVE ALL THE FAT] AS THE FAT IS REMOVED FROM OFF THE SACRIFICE OF PEACE OFFERINGS — i.e. as the fat portions of the goat which are mentioned in the case of peace offerings (cf. previous verse).
ל״בוְאִם־כֶּ֛בֶשׂ יָבִ֥יא קׇרְבָּנ֖וֹ לְחַטָּ֑את נְקֵבָ֥ה תְמִימָ֖ה יְבִיאֶֽנָּה׃
32If the offering they bring as a purgation offering is a sheep, it shall be a female without blemish.
ל״גוְסָמַךְ֙ אֶת־יָד֔וֹ עַ֖ל רֹ֣אשׁ הַֽחַטָּ֑את וְשָׁחַ֤ט אֹתָהּ֙ לְחַטָּ֔את בִּמְק֕וֹם אֲשֶׁ֥ר יִשְׁחַ֖ט אֶת־הָעֹלָֽה׃
33The offerer shall lay their hand upon the head of the purgation offering, and it shall be slaughtered as a purgation offering at the spot where the burnt offering is slaughtered.
ושחט אתה לחטאת. שֶׁתְּהֵא שְׁחִיטָתָהּ לְשֵׁם חַטָּאת (זבחים ז'):
אותה ושחט לחטאת AND HE SHALL SLAUGHTER IT FOR A SIN-OFFERING — This means that its slaughtering shall be for the purpose of (with the intention of making it) a sin-offering (Zevachim 7b).
ל״דוְלָקַ֨ח הַכֹּהֵ֜ן מִדַּ֤ם הַֽחַטָּאת֙ בְּאֶצְבָּע֔וֹ וְנָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָעֹלָ֑ה וְאֶת־כׇּל־דָּמָ֣הּ יִשְׁפֹּ֔ךְ אֶל־יְס֖וֹד הַמִּזְבֵּֽחַ׃
34The priest shall take with his finger some of the blood of the purgation offering and put it on the horns of the altar of burnt offering, and all the rest of its blood he shall pour out at the base of the altar.
ל״הוְאֶת־כׇּל־חֶלְבָּ֣הּ יָסִ֗יר כַּאֲשֶׁ֨ר יוּסַ֥ר חֵֽלֶב־הַכֶּ֘שֶׂב֮ מִזֶּ֣בַח הַשְּׁלָמִים֒ וְהִקְטִ֨יר הַכֹּהֵ֤ן אֹתָם֙ הַמִּזְבֵּ֔חָה עַ֖ל אִשֵּׁ֣י יְהֹוָ֑ה וְכִפֶּ֨ר עָלָ֧יו הַכֹּהֵ֛ן עַל־חַטָּאת֥וֹ אֲשֶׁר־חָטָ֖א וְנִסְלַ֥ח לֽוֹ׃ {פ}
35And all its fat the offerer shall remove, just as the fat of the sheep of the sacrifice of well-being is removed; and this the priest shall turn into smoke on the altar, over GOD’s offering by fire. Thus for the sin that was committed, the priest shall make expiation on behalf of the offerer—who shall then be forgiven.
כאשר יוסר חלב הכשב. שֶׁנִּתְרַבּוּ אֵמוּרָיו בָּאַלְיָה, אַף חַטָּאת כְּשֶׁהִיא בָּאָה כִּבְשָׂה טְעוּנָה אַלְיָה עִם הָאֵמוּרִין:
כאשר יוסר חלב הכבש [AND HE SHALL REMOVE ALL THE FAT THEREOF] AS THE FAT OF THE LAMB IS REMOVED — the fat portions of which have been augmented by the addition of the fat-tail (cf. v. 9): thus, too, does a sin-offering, whenever it is brought as she-lamb, require the fat-tail to be removed together with the other fat portions (cf. Sifra, Vayikra Dibbura d'Chovah, Chapter 11 4).
על אשי ה'. עַל מְדוּרוֹת הָאֵשׁ הָעֲשׂוּיוֹת לַשֵּׁם, פוא"ייליש בְּלַעַז:
על אשי ה׳ means upon the fire-pyres which are made for the Lord; foailles in O. F.
ה׳
א׳וְנֶ֣פֶשׁ כִּֽי־תֶחֱטָ֗א וְשָֽׁמְעָה֙ ק֣וֹל אָלָ֔ה וְה֣וּא עֵ֔ד א֥וֹ רָאָ֖ה א֣וֹ יָדָ֑ע אִם־ל֥וֹא יַגִּ֖יד וְנָשָׂ֥א עֲוֺנֽוֹ׃
1If a person incurs guilt—When someone has heard a public imprecationaimprecation Namely, against one who withholds testimony. but (although able to testify as having seen or learned of the matter) has not given information and thus is subject to punishment;
ושמעה קול אלה. בְּדָבָר שֶׁהוּא עֵד בּוֹ — שֶׁהִשְׁבִּיעוּהוּ שְׁבוּעָה, שֶׁאִם יוֹדֵעַ לוֹ בְּעֵדוּת, שֶׁיָּעִיד לוֹ (ספרא):
קול האלה הושמע [AND IF A SOUL SIN] AND HEAR THE VOICE OF AN OATH in a matter to which he was witness, i. e. that he (the person interested in the evidence) called upon him (the witness) by an oath that if he knows any evidence favourable to him he should testify for him before the court (cf. Sifra); if he does not tell it, he bears his iniquity.
ב׳א֣וֹ נֶ֗פֶשׁ אֲשֶׁ֣ר תִּגַּע֮ בְּכׇל־דָּבָ֣ר טָמֵא֒ אוֹ֩ בְנִבְלַ֨ת חַיָּ֜ה טְמֵאָ֗ה א֚וֹ בְּנִבְלַת֙ בְּהֵמָ֣ה טְמֵאָ֔ה א֕וֹ בְּנִבְלַ֖ת שֶׁ֣רֶץ טָמֵ֑א וְנֶעְלַ֣ם מִמֶּ֔נּוּ וְה֥וּא טָמֵ֖א וְאָשֵֽׁם׃
2Or when a person touches any impure thing (be it the carcass of an impure beast or the carcass of impure cattle or the carcass of an impure creeping thing) but does not attend to it, and then, being impure, they realize their guilt;
או נפש אשר תגע וגו'. וּלְאַחַר הַטֻּמְאָה הַזּוֹ יֹאכַל קָדָשִׁים אוֹ יִכָּנֵס לַמִּקְדָּשׁ, שֶׁהוּא דָּבָר שֶׁזְּדוֹנוֹ כָּרֵת; בְּמַסֶּכֶת שְׁבוּעוֹת (דף י"ד) נִדְרַשׁ כֵּן:
'או נפש אשר תגע וגו OR IF A SOUL TOUCH [ANY UNCLEAN THING] etc., and after acquiring this uncleanness eats holy things or enters the Sanctuary, this being something which if done willfully is subject to the penalty of excision — thus is it explained in Treatise Shevuot 14b.
ונעלם ממנו. הַטֻּמְאָה:
עלם ממנוונ AND IT WAS HIDDEN FROM HIM — the uncleanness was hidden from him (escaped his notice, not the fact that the things he ate were holy or that the place he entered was the Sanctuary. The translation therefore is “and it — the fact that he was unclean — escaped his notice, but he actually was unclean”) (Sifra, Vayikra Dibbura d'Chovah, Chapter 13 7; cf. Shevuot 14b).
ואשם. בַּאֲכִילַת קֹדֶשׁ אוֹ בְּבִיאַת מִקְדָּשׁ:
םואש AND HE INCUR GUILT through eating sacred food or entering the Sanctuary.
ג׳א֣וֹ כִ֤י יִגַּע֙ בְּטֻמְאַ֣ת אָדָ֔ם לְכֹל֙ טֻמְאָת֔וֹ אֲשֶׁ֥ר יִטְמָ֖א בָּ֑הּ וְנֶעְלַ֣ם מִמֶּ֔נּוּ וְה֥וּא יָדַ֖ע וְאָשֵֽׁם׃
3Or when someone touches human impurity (any such impurity whereby one becomes impure) and, though knowing about it, does not attend to it, but later they realize their guilt;
בטמאת אדם. זוֹ טֻמְאַת מֵת:
בטמאת אדם [OR IF HE TOUCHES] THE UNCLEANNESS OF MAN — This refers to uncleanness resulting from a corpse (i. e. it implies both touching the corpse itself or touching anyone who has come in contact with the corpse) (Sifra, Vayikra Dibbura d'Chovah, Chapter 13 8).
לכל טמאתו. לְרַבּוֹת טֻמְאַת מַגַּע זָבִין וְזָבוֹת:
לכל טמאתו WHATSOEVER UNCLEANNESS OF HIM IT BE — This is intended to include in this law the uncleanness resulting from touching men or women who have a flux (and those in similar physical condition e. g. 'וכו יולדת נדה) Sifra, Vayikra Dibbura d'Chovah, Chapter 13 8.
אשר יטמא. לְרַבּוֹת הַנּוֹגֵעַ בְּבוֹעֵל נִדָּה:
אשר יטמא — these apparently redundant words are intended to include in this law one who touches a man who had intercourse with a הנד and has not yet immersed himself (cf. Leviticus 15:24) (Sifra, Vayikra Dibbura d'Chovah, Chapter 13 8).
בה. לְרַבּוֹת בּוֹלֵעַ נִבְלַת עוֹף טָהוֹר (ספרא):
בה — is intended to include in this law one who swallows the carrion of a clean bird (Sifra, Vayikra Dibbura d'Chovah, Chapter 13 8).
ונעלם. וְלֹא יָדַע שֶׁשָּׁכַח הַטֻּמְאָה:
והוא ידע … ונעלם AND IT WAS HIDDEN [FROM HIM], BUT HE KNOWETH afterwards) that he had forgotten his state of uncleanness.
ואשם. בַּאֲכִילַת קֹדֶשׁ אוֹ בְּבִיאַת מִקְדָּשׁ:
ואשם AND HAD INCURRED GUILT by eating sacred food or by entering the Sanctuary in this state.
ד׳א֣וֹ נֶ֡פֶשׁ כִּ֣י תִשָּׁבַע֩ לְבַטֵּ֨א בִשְׂפָתַ֜יִם לְהָרַ֣ע ׀ א֣וֹ לְהֵיטִ֗יב לְ֠כֹ֠ל אֲשֶׁ֨ר יְבַטֵּ֧א הָאָדָ֛ם בִּשְׁבֻעָ֖ה וְנֶעְלַ֣ם מִמֶּ֑נּוּ וְהוּא־יָדַ֥ע וְאָשֵׁ֖ם לְאַחַ֥ת מֵאֵֽלֶּה׃
4Or when a person uttersbutters Lit. “utters with his lips.” an oath to bad or good purpose (whatever a human being may utter in an oath) and, though knowing about it, does not attend to it, but later they realize their guilt in any of these matters—
בשפתים. וְלֹא בַּלֵּב (שם):
בשפתים [OR IF A SOUL SWEAR, PRONOUNCING] WITH HIS LIPS [FOR HARM, OR FOR GOOD] — with his lips but not merely in his heart (Sifra, Vayikra Dibbura d'Chovah, Section 9 2; Shevuot 26b).
להרע. לְעַצְמוֹ:
להרע TO DO HARM to himself,
או להיטיב. לְעַצְמוֹ, כְּגוֹן אֹכַל וְלֹא אֹכַל, אִישַׁן וְלֹא אִישַׁן (שבועות כ"ז):
או להטיב OR TO DO GOOD to himself, — as for instance, if he swears: “I shall eat” (which is להטיב), or, “I shall not eat” (להרע), “I shall sleep” (להטיב) or, “I shall not sleep” (להרע) (cf. Shevuot 27a).
לכל אשר יבטא. לְרַבּוֹת לְשֶׁעָבַר:
לכל אשר יבטא WHATSOEVER IT BE THAT A MAN PRONOUNCETH [WITH AN OATH] whatsoever it be: — this is intended to include the case where the oath refers to something that happened in the past (e.g., he swore, “I have eaten” etc. but he has not) (Sifra, Vayikra Dibbura d'Chovah, Section 9 8; Shevuot 26a).
ונעלם ממנו. וְעָבַר עַל שְׁבוּעָתוֹ, כָּל אֵלֶּה בְּקָרְבָּן עוֹלֶה וְיוֹרֵד, כַּמְּפֹרָשׁ כָּאן, אֲבָל שְׁבוּעָה שֶׁיֵּשׁ בָּהּ כְּפִירַת מָמוֹן אֵינָהּ בְּקָרְבָּן זוֹ אֶלָּא בְּאָשָׁם:
ונעלם ממנו AND IT BE HID FROM HIM (he forgot that he had taken such an oath) and consequently he violated his oath. — All these cases come under the law of “a sacrifice of higher or lesser value” (according to pecuniary conditions), as is set forth here (vv. 6—13): but an oath which involves the false repudiation of a claim to money does not come under the law of this sacrifice but under that of a guilt-offering (v. 25).
ה׳וְהָיָ֥ה כִֽי־יֶאְשַׁ֖ם לְאַחַ֣ת מֵאֵ֑לֶּה וְהִ֨תְוַדָּ֔ה אֲשֶׁ֥ר חָטָ֖א עָלֶֽיהָ׃
5upon realizing their guilt in any of these matters, that person shall confess having sinned in that way.
ו׳וְהֵבִ֣יא אֶת־אֲשָׁמ֣וֹ לַיהֹוָ֡ה עַ֣ל חַטָּאתוֹ֩ אֲשֶׁ֨ר חָטָ֜א נְקֵבָ֨ה מִן־הַצֹּ֥אן כִּשְׂבָּ֛ה אֽוֹ־שְׂעִירַ֥ת עִזִּ֖ים לְחַטָּ֑את וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן מֵחַטָּאתֽוֹ׃
6And they shall bring as a penalty to GOD, for the sin of which they are guilty, a female from the flock—sheep or goat—as a purgation offering; and the priest shall make expiation for the sin, on their behalf.
ז׳וְאִם־לֹ֨א תַגִּ֣יעַ יָדוֹ֮ דֵּ֣י שֶׂה֒ וְהֵבִ֨יא אֶת־אֲשָׁמ֜וֹ אֲשֶׁ֣ר חָטָ֗א שְׁתֵּ֥י תֹרִ֛ים אֽוֹ־שְׁנֵ֥י בְנֵֽי־יוֹנָ֖ה לַֽיהֹוָ֑ה אֶחָ֥ד לְחַטָּ֖את וְאֶחָ֥ד לְעֹלָֽה׃
7But if their means do not suffice for a sheep, they shall bring to GOD, as the penalty for that of which they are guilty, two turtledoves or two pigeons—one for a purgation offering and the other for a burnt offering.
ח׳וְהֵבִ֤יא אֹתָם֙ אֶל־הַכֹּהֵ֔ן וְהִקְרִ֛יב אֶת־אֲשֶׁ֥ר לַחַטָּ֖את רִאשׁוֹנָ֑ה וּמָלַ֧ק אֶת־רֹאשׁ֛וֹ מִמּ֥וּל עׇרְפּ֖וֹ וְלֹ֥א יַבְדִּֽיל׃
8These shall be brought to the priest, who shall offer first the bird for the purgation offering, pinching its head at the nape without severing it.
והקריב את אשר לחטאת ראשונה. חַטָּאת קוֹדֶמֶת לָעוֹלָה (ספרא); לְמָה הַדָּבָר דּוֹמֶה? לִפְרַקְלִיט שֶׁנִּכְנָס לְרַצּוֹת, רִצָּה פְּרַקְלִיט, נִכְנָס דּוֹרוֹן אַחֲרָיו (זבחים ז'):
והקריב את אשר לחטאת ראשונה AND HE SHALL OFFER THAT WHICH IS FOR A SIN-OFFERING FIRST — This verse establishes the general rule that the sin-offering is always sacrificed before the burnt-offering. — To what may this be compared? To the case of an advocate (in our case the חטאת) who went in to the king to obtain pardon for his client. When the advocate has gained that pardon, then the present (עולה) is brought in after him (Zevachim 7b).
ולא יבדיל. אֵינוֹ מוֹלֵק אֶלָּא סִימָן אֶחָד (חולין כ"א):
ולא יבדיל [AND HE SHALL NIP ITS HEAD …] BUT SHALL NOT SEPARATE IT — i.e. he nips only one organ (either the gullet or the windpipe) (Chullin 21a).
ערף. הוּא גֹּבַהּ הָרֹאשׁ הַמַּשְׁפִּיעַ לְצַד הַצַּוָּאר:
עורף is the surface of the head which slopes down towards the neck);
ממול ערפו. מוּל הָרוֹאֶה אֶת הָעֹרֶף, וְהוּא אֹרֶךְ כָּל אֲחוֹרֵי הַצַּוָּאר (שם י"ט):
מול עורף is the part bordering on it which sees the עורף (the part next to the עורף and within sight of it) — that is, the length of the whole back of the throat (Sifra, Vayikra Dibbura d'Chovah, Chapter 18 7: Chullin 19b).
ט׳וְהִזָּ֞ה מִדַּ֤ם הַחַטָּאת֙ עַל־קִ֣יר הַמִּזְבֵּ֔חַ וְהַנִּשְׁאָ֣ר בַּדָּ֔ם יִמָּצֵ֖ה אֶל־יְס֣וֹד הַמִּזְבֵּ֑חַ חַטָּ֖את הֽוּא׃
9He shall sprinkle some of the blood of the purgation offering on the side of the altar, and what remains of the blood shall be drained out at the base of the altar; it is a purgation offering.
והזה מדם החטאת. בָּעוֹלָה לֹא הִטְעִין אֶלָּא מִצּוּי, וּבַחַטָּאת הַזָּאָה וּמִצּוּי, אוֹחֵז בָּעֹרֶף וּמַתִּיז, וְהַדָּם נִתָּז וְהוֹלֵךְ לַמִּזְבֵּחַ:
והזה מדם החטאת AND HE SHALL SPRINKLE OF THE BLOOD OF THE SIN-OFFERING [… AND THE REMAINDER OF THE BLOOD SHALL BE WRUNG OUT] — In the case of a burnt-offering of a fowl Scripture requires only the wringing out of the blood (Leviticus 1:15), whilst in the case of the sin-offering it requires sprinkling and wringing out: standing quite near to the altar, he grasps the nape and makes the blood spurt out and thus the blood spurts forth in a jet and goes in the direction of the altar (cf. Zevachim 64b).
חטאת הוא. לִשְׁמָהּ כְּשֵׁרָה, שֶׁלֹא לִשְׁמָהּ פְּסוּלָה (ספרא):
חטאת הוא IT IS A SIN-OFFERING — These apparently redundant words intimate: if the sprinkling and wringing of the blood are done for the purpose of (i.e. having in mind that it is) a sin-offering it is valid; if it is not done for this purpose (i.e. that the officiating priest has another sacrifice in mind) it is invalid (cf. Sifra, Vayikra Dibbura d'Chovah, Chapter 18 9 and Rashi on Leviticus 4:24).
י׳וְאֶת־הַשֵּׁנִ֛י יַעֲשֶׂ֥ה עֹלָ֖ה כַּמִּשְׁפָּ֑ט וְכִפֶּ֨ר עָלָ֧יו הַכֹּהֵ֛ן מֵחַטָּאת֥וֹ אֲשֶׁר־חָטָ֖א וְנִסְלַ֥ח לֽוֹ׃ {ס}
10And the second bird he shall prepare as a burnt offering, according to regulation. For the sin of which [the person] is guilty, the priest shall thus make expiation on their behalf—and they shall be forgiven.
כמשפט. כַּדָּת הָאָמוּר בְּעוֹלַת הָעוֹף שֶׁל נְדָבָה בְּרֹאשׁ הַפָּרָשָׁה:
כמשפט [AND THE SECOND HE SHALL OFFER FOR A BURNT-OFFERING] ACCORDING TO THE REGULATION — according to the law that is mentioned with regard to a free-will burnt-offering of fowls at the beginning of the section (Leviticus 1:14) (cf. Sifra, Vayikra Dibbura d'Chovah, Chapter 18 10; Chullin 21a).