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ラシ レビ記注解 レビ記 5章 | NeON Church
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レビ記 5章
ラシ（シュロモ・イツハキ）『ラシ レビ記注解』
1
Leviticus 5:1
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.
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Leviticus 5:2
'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.
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Leviticus 5:2
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).
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Leviticus 5:2
םואש AND HE INCUR GUILT through eating sacred food or entering the Sanctuary.
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Leviticus 5:3
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).
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Leviticus 5:3
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.
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Leviticus 5:3
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).
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Leviticus 5:3
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).
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Leviticus 5:3
והוא ידע … ונעלם AND IT WAS HIDDEN [FROM HIM], BUT HE KNOWETH afterwards) that he had forgotten his state of uncleanness.
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Leviticus 5:3
ואשם AND HAD INCURRED GUILT by eating sacred food or by entering the Sanctuary in this state.
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レビ 5:3
11
Leviticus 5:4
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).
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Leviticus 5:4
להרע TO DO HARM to himself,
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Leviticus 5:4
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).
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Leviticus 5:4
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).
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Leviticus 5:4
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).
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Leviticus 5:8
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).
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Leviticus 5:8
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).
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Leviticus 5:8
עורף is the surface of the head which slopes down towards the neck);
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Leviticus 5:8
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).
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Leviticus 5:9
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).
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レビ 1:15
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Leviticus 5:9
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).
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Leviticus 5:10
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).
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レビ 1:14
23
Leviticus 5:11
כי חטאת הוא [HE SHALL PUT NO OIL UPON IT, NEITHER SHALL HE PUT ANY FRANKINCENSE THEREON:] FOR IT IS A SIN-OFFERING — a sinner’s offering, and therefore it is not proper that his offering should be embellished by oil and frankincense (Menachot 6a).
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24
Leviticus 5:12
חטאת הוא IT IS A SIN-OFFERING — Here, too, the apparently redundant words intimate: if the קמץ has been taken from it and has been burnt for the purpose of (i.e. having in mind that it is) a sin-offering it is valid; if, however, this was done not for its purpose (i. e. the priest had another offering in mind when officiating) it is invalid (Sifra, Vayikra Dibbura d'Chovah, Chapter 19 9).
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25
Leviticus 5:13
אשר חטא על חטאתו [AND THE PRIEST SHALL MAKE EXPIATION ON HIS BEHALF] FOR THE SIN THAT HE HATH SINNED — Here Scripture varies the expression, for in the case of affluence (v. 6) and narrow means (v. 10) it is stated, “[and the priest shall make expiation for him] מחטאתו”, whilst here, in the case of utter destitution, it is stated מחטאתו) על חטאתו may mean: something from his sin-offering, i. e., a part of it, whilst על חטאתו implies something in addition to his sin-offering)! Our Rabbis from the niceties of the text derived from here the law that if one sinned whilst he was a rich man and set apart money for a she-lamb or a she-goat (the sacrifice prescribed for a well-to-do person; cf. v. 6), but then became impoverished somewhat, he has only to bring (purchase) from a part of it (the money) two turtledoves (or two young pigeons, the offering prescribed for the poor) and may retain the balance for his own use: if, being a poor mạn, he has set apart money for two turtledoves and then was reduced to even greater poverty, he has only to bring from a part of it a tenth of an ephah of flour; hence the use of the word מחטאתו in the sense explained above. If, on the other hand, being only of moderate means, he has set apart money only for a tenth of an ephah of flour, but became rich afterwards, he must add to it and bring the offering prescribed for a rich man. For this reason it is stated here על חטאתו — in addition to what was intended for his sin-offering (Keritot 27b).
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Leviticus 5:13
מאחת מאלה [AND THE PRIEST SHALL MAKE EXPIATION FOR HIM] BY MEANS OF ONE OF THESE — i. e. by means of one of the three expiating sacrifices mentioned in this section: either by means of the offering prescribed for affluence or by that for poverty or by that for utter destitution (i. e., in the case of the offerings brought for each of the three sins mentioned above (vv. 1, 2—3 and 4) the offering must be brought according to the circumstances of the wrong-doer). But why is this stated? (i. e., why does it not merely state אשר חטא ונסלח לו חטאתו הכהן על וכפר עליו since the different sacrifices have been mentioned previously)? But Scripture uses this term “by means of one of these”, because I might think that the most serious sins amongst them (i. e. those mentioned in vv. 2—3, which, if done wilfully, are subject to the penalty of כרת) should be atoned for by a she-lamb or a she-goat: the lighter ones (v. 1) by a fowl, and the lightest of all (v. 4) by a tenth part of an ephah of flour! Scripture, however, states, “[and he shall make expiation for him] by one of these” — in order to put on the same level the light sins with the most serious with regard to the duty of offering a she-lamb or a she-goat, if he (the offender) possesses the means. And, on the other hand, to put on the same level the most serious sins with the lighter in respect to the duty of bringing a tenth part of an ephah of flour as an offering in case of utter destitution (Sifra, Vayikra Dibbura d'Chovah, Chapter 19 10).
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レビ 5:13
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Leviticus 5:13
והיתה לכהן כמנחה AND IT SHALL BE THE PRIEST’S, JUST AS A MEAL-OFFERING — This is intended to teach with regard to the meal-offering of a sinner (i. e. a meal-offering brought as an expiation for the sins mentioned above) that what is left of it after the קמץ has been burnt may be eaten by the priests just as the remains of the free-will offering (cf. Leviticus 2:3). This is what the statement means according to its literal sense. Our Rabbis, however, explained והיתה לכהן to imply: that if this sinner be a priest, then it shall be as any other meal-offering brought as a free-will offering by a priest which comes under the law: (Leviticus 6:16) “[For every meal-offering of the priest] shall be wholly burnt; it shall not be eaten”. (The words are to be construed thus:והיתה לכהן, but if it be a priest’s, כמנחה then it shall be exactly like any voluntary meal-offering that he brings) (cf. Sifra, Vayikra Dibbura d'Chovah, Chapter 19 11; Menachot 73b).
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レビ 6:23
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Leviticus 5:15
כי תמעל מעל — The term מעל everywhere in Scripture denotes “changing”. Similarly it stales, (I Chronicles 5:25) “And they committed a מעל against the God of their fathers; for they went a whoring after the gods of the people of the land” (i. e. they exchanged Him for their gods). And similarly it states of the faithless wife, (Numbers 5:12) “[If any man’s wife go aside] and commit a מעל in respect to him” (i. e. she changes her relationship to him for one to another man) (Sifra, Vayikra Dibbura d'Chovah, Section 11 1; Meilah 18a).
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民数 5:12
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Leviticus 5:15
'וחטאה כשגגה מקדשי ה AND SIN IN ERROR, CONCERNING THE HOLY THINGS OF THE LORD — i. e. that one has derived some benefit from (made use of) a holy thing. And where is this prohibited, that Scripture should describe it here as sin? But the expression חטא is mentioned here and חטא is mentioned further on in the case of misuse of תרומה (Leviticus 22:9): “[They — the priests — shall therefore keep my charge] not to eat תרומה when they are in a state of uncleanness: (see Rashi thereon), lest they bear sin (חטא) for it”. How is it there? Scripture forbids it! (See Rashi on Leviticus 22:10). So here, too, by the term וחטאה it forbids it. (The translation is therefore: If a person commit a מעל, whereby it would be sinning even though it be in error). But if you should argue that the analogy may be put thus: How is it there? Scripture imposes the prohibition only upon one who would eat Terumah, so, too, here it imposes a prohibition only upon one who would eat of sacred things (וחטאה … 'מקדשי ה)! But Scripture uses here the double expression: תמעל מעל, and thereby it enlarges the scope of the prohibition to include a benefit (הנאה) of any description (Sifra, Vayikra Dibbura d'Chovah, Section 11 2; Meilah 18b).
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Leviticus 5:15
מקדשי ה׳ CONCERNING THE HOLY THINGS OF THE LORD — i.e. those which are specially assigned to the Lord; therefore sacrifices holy in a minor degree are excluded from this law (Sifra, Vayikra Dibbura d'Chovah, Chapter 20 1).
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Leviticus 5:15
איל is an expression for “strong”, “mighty”, as in (Ezekiel 17:13) “he hath also taken the mighty of (אילי) the land”.Here, too, איל means a ram which has grown strong, i. e. one two years old (Sifra, Vayikra Dibbura d'Chovah, Chapter 20 6; cf. Rashi on Genesis 31:38).
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Leviticus 5:15
בערכך כסף שקלים WITH THE VALUATION IN SHEKELS OF SILVER — This (the plural שקלים) implies that it must have the value of at least two shekels (cf. Keritot 10b).
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Leviticus 5:16
הקדש ישלם מן חטא אשר ואת AND FOR THAT WHEREIN HE HATH SINNED IN THE HOLY THING HE SHALL PAY both the principal and the additional fifth to the Temple treasury (cf. Keritot 26b).
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Leviticus 5:17
ולא ידע ואשם … והביא [AND IF A SOUL SIN, AND DO ANY OF THESE THINGS WHICH SHOULD NOT BE DONE …] AND HE DOES NOT DISCOVER THAT HE IS GUILTY … HE SHALL BRING [A RAM … FOR A GUILT OFFERING] — This paragraph (vv. 17—19) is speaking of a person to whom there has occurred a כרת ספק (i. e. it is speaking of a person who is doubtful whether he has inadvertently committed an act of such a character as to be punishable with כרת if done willfully), and he does not know whether he has actually committed a sinful act or not. For instance: חלב (fat forbidden to be eaten under the penalty of כרת) and permitted fat (שומן) lay before him, and he believed that both were permissible food (i. e. that both were שומן), and he ate one of them. Afterwards, however, people told him that one of these was חלב, but he does not know whether he had eaten that which was חלב. Then such a one has to bring an אשם תלוי (the guilt-offering for a doubtful sin, lit., the guilt-offering in suspense, from תלה to “be in suspense”); and this protects him against punishment so long as he does not become cognisant that he has undoubtedly sinned, and if he becomes cognisant of this after a time he has to bring a sin-offering (cf. Keritot 22b, 23a).
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Leviticus 5:17
ו אשם ונשא עונוולא ידע AND HE DOES NOT DISCOVER THAT HE IS GUILTY, AND BEARETH HIS INIQUITY — R. José the Galilean said, “See, Scripture (God) punishes him who has no sure knowledge that he has sinned (in as much as it requires him to bring a guilt-offering); how much the more does it follow that He will punish him who does know that he is sinning and yet wilfully does it. — R. José said, “If you wish to know the reward prepared for the righteous, go and learn from the case of Adam Horishon, who was charged only with a negative command (not to eat from the עץ הדעת) and who transgressed it, — see how many kinds of death-penalties were on this account decreed as a punishment against himself and all his descendants! Now, which measure is greater, — that of good (of reward), or that of punishment? You must admit that it is that of reward (cf. Rashi on Exodus 20:6). If, then, the measure of punishment is the lesser, consider that if so many kinds of death-penalties were decreed as a punishment against himself and his descendants, surely, in the case of the measure of good which is the greater one, if a person refrains from eating sacrifices which have become abominable (פגול) or which have been left over beyond the prescribed time (נותר), or if he fasts on Yom Kippur, how much the more certain is it that he will acquire merit for himself and for his descendants and the descendants of his descendants until the end of all generations! — R. Akiba said, “See, it states, (Deuteronomy 19:15) “at the mouth of two witnesses, or, at the mouth of three witnesses [shall the matter be established]. — But if evidence can be established by two witnesses, why does Scripture afterwards specifically state that this may be done by three? But it is to bring the third witness under the law there stated — to be severe with him and to make his sentence exactly like that of these (the first two witnesses) in respect to punishment in case of “plotting” (evidence that is rebutted by proof that the witness was not present on the occasion to which he has testified; see Rashi on Deuteronomy 19:16). Now, if Scripture exacts punishment so severely from one who has only joined himself with sinners (he is so described because as a single witness he could not hope that his evidence would be effective), just as it does from the sinners themselves, how much the more certain is it that He will give a reward to him who attaches himself to those who practise meritorious deeds just as it does to those who themselves practise meritorious deeds! (Sanhedrin 9a; Makkot 5b). — R. Eleazar b. Azariah said: In Deuteronomy (24:19) Scripture states, “When thou reapest thy harvest in thy field, and hast forgotten a sheaf in the field, [thou shalt not return to take it; it shall be for the stranger, for the fatherless etc.]”, and, you see, it states immediately afterwards: “that the Lord thy God may bless thee etc.” Scripture (God) thus gives the assurance of a blessing to one through whom a meritorious deed came about (the feeding of the stranger, etc.), without himself knowing about it (since he forgot to remove the sheaf from the field)! You must now admit that if a Sela was tied up in the skirt of one’s garment and it fell from it and a poor man finds it and supports himself by it the Holy One, blessed be He gives the assurance of a blessing to him (to the man who has lost the Sela) (Sifra, Vayikra Dibbura d'Chovah, Section 12 7-13).
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申命 19:15
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Leviticus 5:18
לאשם בערכך [HE SHALL BRING A RAM …] ACCORDING TO THE VALUATION FOR A GUILT OFFERING — i. e. according to the value stated above (v. 15, viz., at least 2 shekels).
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Leviticus 5:18
ידע והוא לא אשר שגג [AND THE PRIEST SHALL MAKE EXPIATION FOR HIM CONCERNING HIS ERROR] WHEREIN HE ERRED AND DISCOVERED IT NOT — Consequently if it came to his knowledge after a time that he has sinned, he is not atoned for by this guilt-offering which he has already bought, but remains unatoned until he brings a sin-offering. To what may this be compared? To the law of the Heifer whose neck was to be broken (as a kind of expiation when it was unknown who has committed the murder) when, on some particular occasion, its neck was actually broken and the murderer was afterwards found — when he surely has to be put to death (Sifra, Vayikra Dibbura d'Chovah, Chapter 21 2).
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Leviticus 5:19
אשם הוא אשם אשם — The first of these similar words is entirely (i. e. both syllables) punctuated with Kametz because it is a noun, whilst the last is punctuated half with Kametz and half with Patach, because it expresses the idea “he has done something” (i. e. it is a verb in the Kal, 3rd person masc. sing, perfect). — And if you say, surely this is a verse that is unnecessary, since it has stated in the previous verse, “he shall bring the ram for a guilt-offering”, then I reply that it has already been expounded in Torath Cohanim as follows; אשם אשם — this repetition is intended to include in the law of אשם תלוי also the אשם שפחה חרופה (the guilt-offering for dishonouring a maid-servant betrothed to another man; cf. Leviticus 19:12), viz., that it must be a ram of the value of two Sela’im. One might think that I include also the guilt-offering brought by a Nazarite (cf. Numbers 6:12) and the guilt-offering brought by a leper (cf. Leviticus 14:12)! Scripture, however, states “הוא” (Sifra, Vayikra Dibbura d'Chovah, Chapter 21 7).
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レビ 5:19
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