Vayikra - Leviticus - Chapter 5
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1If a person sins, whereby he accepts an oath, and he is a witness [to some matter] by seeing or knowing [it], yet he does not testify, he shall bear his transgression; | ××•Ö°× Ö¶Ö£×¤Ö¶×©× ×›Ö´Ö¼×™Ö¾×ªÖ¶Ö½×—Ö±×˜Ö¸Ö—× ×•Ö°×©Ö¸Ö½×מְעָה֙ ק֣וֹל ×ָלָ֔ה ×•Ö°×”Ö£×•Ö¼× ×¢ÖµÖ”×“ ×֥וֹ רָ×Ö¸Ö–×” ×֣וֹ יָדָ֑ע ×Ö´×Ö¾×œÖ¥×•Ö¹× ×™Ö·×’Ö´Ö¼Ö–×™×“ ×•Ö°× Ö¸×©Ö¸×‚Ö¥× ×¢Ö²×•Ö¹× Ö½×•Ö¹: | |
he accepts an oath: regarding some matter he had witnessed. I.e., they adjured him by oath, to the effect that if he knew anything regarding the matter, that he would testify for him. | ושמעה קול ×לה: בדבר ×©×”×•× ×¢×“ בו, שהשביעוהו שבועה ש×× ×™×•×“×¢ לו בעדות, שיעיד לו: | |
2Or if a person touches anything unclean, whether it is the carcass of an unclean wild animal, or the carcass of an unclean domestic animal, or the carcass of an unclean creeping animal, and it was hidden from him, he incurs guilt. | ב×֣וֹ × Ö¶Ö—×¤Ö¶×©× ×ֲשֶ×֣ר תִּגַּע֘ בְּכָל־דָּבָ֣ר טָמֵ×Ö’ ×וֹ֩ ×‘Ö°× Ö´×‘Ö°×œÖ·Ö¨×ª חַיָּ֜ה טְמֵ×Ö¸Ö—×” ×֚וֹ ×‘Ö°Ö¼× Ö´×‘Ö°×œÖ·×ªÖ™ בְּהֵמָ֣ה טְמֵ×Ö¸Ö”×” ×֕וֹ ×‘Ö°Ö¼× Ö´×‘Ö°×œÖ·Ö–×ª שֶ×֣רֶץ ×˜Ö¸×žÖµÖ‘× ×•Ö°× Ö¶×¢Ö°×œÖ·Ö£× ×žÖ´×žÖ¶Ö¼Ö”× Ö¼×•Ö¼ ×•Ö°×”Ö¥×•Ö¼× ×˜Ö¸×žÖµÖ–× ×•Ö°×ָשֵֽ××: | |
Or if a person touches [anything unclean]: And after [consequently acquiring] this uncleanness, he eats holy things [namely sacrifices], or he enters the Sanctuary, [each of which] constitutes a sin which, if committed willfully, incurs the penalty of excision. Thus it is explained in Tractate Shevuoth (7a). | ×ו × ×¤×© ×שר תגע וגו': ול×חר הטומ××” הזו ×™×כל קדשי×, ×ו ×™×›× ×¡ למקדש, ×©×”×•× ×“×‘×¨ ×©×–×“×•× ×• כרת. במסכת שבועות (יד ב) × ×“×¨×© כן: | |
is hidden from him: i.e., the uncleanness was hidden from him [meaning that he knew that he was eating holy things or entering the Sanctuary; however, he did not know that he was in a state of uncleanness at the time]. — [Shev.. 14b; Torath Kohanim 5:303] | ×•× ×¢×œ× ×ž×ž× ×•: הטומ××”: | |
he incurs guilt: By eating the sacred food or by entering the Sanctuary. | ו×ש×: ב×כילת קדש ×ו בבי×ת מקדש: | |
3Or if he touches the uncleanness of a human, with any uncleanness through which he may become defiled, and it is hidden from him and [later] he knows, he has incurred guilt; | ×’×֣וֹ כִ֤י ×™Ö´×’Ö·Ö¼×¢Ö™ בְּטֻמְ×ַ֣ת ×Ö¸×“Ö¸Ö”× ×œÖ°×›Ö¹×œÖ™ טֻמְ×ָת֔וֹ ×ֲשֶ×֥ר ×™Ö´×˜Ö°×žÖ¸Ö–× ×‘Ö¸Ö¼Ö‘×”Ö¼ ×•Ö°× Ö¶×¢Ö°×œÖ·Ö£× ×žÖ´×žÖ¶Ö¼Ö”× Ö¼×•Ö¼ ×•Ö°×”Ö¥×•Ö¼× ×™Ö¸×“Ö·Ö–×¢ וְ×ָשֵֽ××: | |
the uncleanness of a human: This refers to the uncleanness of a [human] corpse. — [Torath Kohanim 5:304] | בטמ×ת ×ד×: זו טומ×ת מת: | |
with any uncleanness: This [phrase] comes to include [in this law,] the case of uncleanness acquired by touching a זָב or a זָבָה [a man or woman who has experienced a discharge (see Lev. chapter 15)]. — [Torath Kohanim 5: 305] | לכל טמ×תו: לרבות טומ×ת מגע זבין וזבות: | |
[through which] he may become defiled: [This phrase comes] to include someone who touches a man who has cohabited with a × Ö´×“Ö¸Ö¼×” [a woman who is unclean because of a menstrual flow.]. - [Torath Kohanim 5:305] | ×שר יטמ×: לרבות ×”× ×•×’×¢ בבועל × ×“×”: | |
through which: [This phrase comes] to include one who swallows the carrion of a kosher bird. — [Torath Kohanim 5:306] | בה: לרבות בולע × ×‘×œ×ª עוף טהור: | |
and it is hidden: i.e., [he knew] that he had forgotten the uncleanness. | ×•× ×¢×œ×: ×•×œ× ×™×“×¢, ששכח הטומ××”: | |
he has incurred guilt: By eating the sacred food or by entering the Sanctuary. | ו×ש×: ב×כילת קדש ×ו בבי×ת מקדש: | |
4Or if a person swears, expressing with [his] lips to do harm or to do good, whatever a man may express in an oath, and it is hidden from him and [later] he knows, he is guilty in any one of these cases. | ד×֣וֹ × Ö¶Ö¡×¤Ö¶×©× ×›Ö´Ö¼Ö£×™ תִשָּ×בַע֩ ×œÖ°×‘Ö·×˜ÖµÖ¼Ö¨× ×‘Ö´×©Ö°×‚×¤Ö¸×ªÖ·Öœ×™Ö´× ×œÖ°×”Ö¸×¨Ö·Ö£×¢ | ×֣וֹ לְהֵיטִ֗יב ×œÖ°Ö ×›Ö¹Ö ×œ ×ֲשֶ×֨ר ×™Ö°×‘Ö·×˜ÖµÖ¼Ö§× ×”Ö¸Ö½×Ö¸×“Ö¸Ö›× ×‘Ö´Ö¼×©Ö°×בֻעָ֖ה ×•Ö°× Ö¶×¢Ö°×œÖ·Ö£× ×žÖ´×žÖ¶Ö¼Ö‘× Ö¼×•Ö¼ וְהֽוּ×־יָדַ֥ע וְ×ָשֵ×Ö–× ×œÖ°×ַחַ֥ת מֵ×ֵֽלֶּה: | |
with [his] lips: But not in his heart [i. e., if he merely thought about it, he is not liable to bring a sacrifice]. — [Torath Kohanim 5:311] | בשפתי×: ×•×œ× ×‘×œ×‘: | |
to do harm: to himself, or | להרע: לעצמו: | |
or to do good: to himself. [That is to say, he swore:] “I will eat,” or “I will not eat,” or “I will sleep,” or “I will not sleep”. — [see Shev. 27a] | ×ו להיטיב: לעצמו, כגון ×וכל ×•×œ× ×וכל ×ישן ×•×œ× ×ישן: | |
whatever [a man] may express [in an oath]: This [phrase] comes to include [an oath] regarding the past [i.e., if he swore, “I ate,” “I did not eat,” etc.]. — [Shev. 26a] | לכל ×שר יבט×: לרבות לשעבר: | |
and it is hidden from him: And [consequently,] he transgressed his oath (Shev. 26a). In all these cases [a person must bring an] עוֹלֶה יוֹרֵד offering-sliding-scale offering, as explained here [in this passage. The person brings a lamb or a goat, or two turtle-doves or young doves, or a meal-offering, depending on what he can afford]. However, [for lying in] an oath involving the denial of a monetary claim, he is not [liable to] this type of offering, but rather, a guilt-offering. — [see below, verses 24-25] | ×•× ×¢×œ× ×ž×ž× ×•: ועבר על שבועתו, כל ×לה בקרבן עולה ויורד, כמפורש ×›×ן, ×בל שבועה שיש בה כפירת ממון ××™× ×” בקרבן ×–×” ××œ× ×‘×ש×: | |
5And it shall be, when someone incurs guilt in any one of these cases, that he shall confess the sin which he had committed, | הוְהָיָ֥ה ×›Ö´Ö½×™Ö¾×™Ö¶×ְשַ×Ö–× ×œÖ°×ַחַ֣ת מֵ×ֵ֑לֶּה וְהִ֨תְוַדָּ֔ה ×ֲשֶ×֥ר ×—Ö¸×˜Ö¸Ö–× ×¢Ö¸×œÖ¶Ö½×™×”Ö¸: | |
6and he shall bring his guilt offering to the Lord for his sin which he had committed, a female [animal] from the flock either a sheep or a goat, for a sin offering. And the kohen shall make atonement from his sin. | ×•×•Ö°×”Öµ×‘Ö´Ö£×™× ×ֶת־×ֲשָ×מ֣וֹ לַֽיהֹוָ֡ה עַ֣ל חַטָּ×תוֹ֩ ×ֲשֶ×֨ר ×—Ö¸×˜Ö¸Öœ× × Ö°×§Öµ×‘Ö¸Ö¨×” מִן־הַצֹּ֧×ן כִּשְׂבָּ֛ה ×ֽוֹ־שְׂעִירַ֥ת ×¢Ö´×–Ö´Ö¼Ö–×™× ×œÖ°×—Ö·×˜Ö¸Ö¼Ö‘×ת וְכִפֶּ֥ר עָלָ֛יו הַכֹּהֵ֖ן מֵֽחַטָּ×תֽוֹ: | |
7But if he cannot afford a sheep, he shall bring as his guilt offering for that [sin] that he had committed, two turtle doves or two young doves before the Lord, one for a sin offering, and one for a burnt offering. | זוְ×Ö´×Ö¾×œÖ¹Ö¨× ×ªÖ·×’Ö´Ö¼Ö£×™×¢Ö· יָדוֹ֘ דֵּ֣י שֶׂה֒ ×•Ö°×”Öµ×‘Ö´Ö¨×™× ×ֶת־×ֲשָ×מ֜וֹ ×ֲשֶ×֣ר ×—Ö¸×˜Ö¸Ö—× ×©Ö°×תֵּ֥י ×ªÖ¹×¨Ö´Ö›×™× ×ֽוֹ־שְ×× ÖµÖ¥×™ ×‘Ö°× ÖµÖ½×™Ö¾×™×•Ö¹× Ö¸Ö–×” לַֽיהֹוָ֑ה ×ֶחָ֥ד לְחַטָּ֖×ת וְ×ֶחָ֥ד לְעֹלָֽה: | |
8He shall bring them to the kohen, who shall first offer up that [bird] which is [designated] for the sin offering. He shall cut its head [by piercing with his nail] opposite the back of its head, but shall not separate [it]. | ×—×•Ö°×”Öµ×‘Ö´Ö¤×™× ×ֹתָ×Ö™ ×ֶל־הַכֹּהֵ֔ן וְהִקְרִ֛יב ×ֶת־×ֲשֶ×֥ר לַֽחַטָּ֖×ת רִֽ×ש××•Ö¹× Ö¸Ö‘×” וּמָלַ֧ק ×ֶת־רֹ×ש×֛וֹ מִמּ֥וּל עָרְפּ֖וֹ ×•Ö°×œÖ¹Ö¥× ×™Ö·×‘Ö°×“Ö´Ö¼Ö½×™×œ: | |
who shall first offer…the sin-offering: A sin-offering must precede a burnt-offering. — [Torath Kohanim 5:329] To what may this be compared? To an intercessor, who enters [the palace] to appease [the king]. Once he has appeased [him], the gift enters after him [i.e., first the sin-offering comes to appease, then the burnt-offering comes as a gift]. — [Zev. 7b] | והקריב ×ת ×שר לחט×ת ר××©×•× ×”: חט×ת קודמת לעולה. למה הדבר דומה לפרקליט ×©× ×›× ×¡ לרצות, ריצה פרקליט × ×›× ×¡ דורון ×חריו: | |
but shall not separate [it]: He cuts only one organ [either the esophagus or the trachea]. — [Chul. 21a] | ×•×œ× ×™×‘×“×™×œ: ××™× ×• מולק ××œ× ×¡×™×ž×Ÿ ×חד: | |
the back of its head: Heb. עֹרֶף It is the high part of the head which slopes down towards the neck [i.e., the back surface of the head, at the level of the face. — (see Sifthei Chachamim on Lev. 1:15)]. Thus, the expression, עֹרֶף, “[that which is situated] opposite the עֹרֶף, has the meaning: ” that which sees the עֹרֶף “ [Now since the עֹרֶף has been defined as the back surface of the head then ”that which sees the עֹרֶף “ refers to] the entire length of the back of the neck [the area which ”sees the עֹרֶף," i.e., which is directly adjacent to it]. — [Torath Kohanim 5:332] | ערף: ×”×•× ×’×•×‘×” הר×ש המשופע לצד הצו×ר: | |
9He shall sprinkle from the blood of the sin offering on the wall of the altar, and the remainder of the blood shall be pressed out onto the base of the altar. It is a sin offering. | טוְהִזָּ֞ה ×žÖ´×“Ö·Ö¼Ö¤× ×”Ö·Ö½×—Ö·×˜Ö¸Ö¼×ת֙ עַל־קִ֣יר הַמִּזְבֵּ֔חַ ×•Ö°×”Ö·× Ö´Ö¼×©Ö°××ָ֣ר ×‘Ö·Ö¼×“Ö¸Ö¼Ö”× ×™Ö´×žÖ¸Ö¼×¦ÖµÖ–×” ×ֶל־יְס֣וֹד הַמִּזְבֵּ֑חַ חַטָּ֖×ת הֽוּ×: | |
He shall sprinkle from the blood of the sin-offering: In the case of a burnt-offering, Scripture requires only מִצּוּי, pressing out the blood (see Lev. 1:15), but for a sin-offering, both ×”Ö·×–Ö¸×ָה, sprinkling of the blood, and מִצּוּי, pressing out the blood, are required. He grasps the עֹרֶף [or, as in some early editions and mansuscripts: He grasps the bird. See Yosef Hallel] and sprinkles [the blood], and so, the blood spurts out onto the altar. — [Zev. 64b] | והזה ×ž×“× ×”×—×˜×ת: בעולה ×œ× ×”×˜×¢×™×Ÿ ××œ× ×ž×¦×•×™, ובחט×ת ×”×–××” ומצוי. ×וחז בעורף ומתיז, ×•×”×“× × ×™×ª×– והולך למזבח: | |
This is a sin-offering: [If the bird was sacrificed] for the specific purpose [of a sin-offering], the offering is valid; however, if it was not [sacrificed] for the specific purpose [of a sin-offering], it is not valid. — [Torath Kohanim 5:335] | חט×ת הו×: לשמה כשרה, ×©×œ× ×œ×©×ž×” פסולה: | |
10And he shall offer up the second one as a burnt offering, according to the law. Thus the kohen shall make atonement for him, from his sin which he had committed, and he shall be forgiven. | יוְ×ֶת־הַשֵּ×× Ö´Ö›×™ יַֽעֲשֶׂ֥ה עֹלָ֖ה כַּמִּשְ×פָּ֑ט וְכִפֶּ֨ר עָלָ֧יו הַכֹּהֵ֛ן מֵֽחַטָּ×ת֥וֹ ×ֲשֶ××¨Ö¾×—Ö¸×˜Ö¸Ö–× ×•Ö°× Ö´×¡Ö°×œÖ·Ö¥×— לֽוֹ: | |
according to the law: i.e., according to the ritual prescribed at the beginning of this parashah (Lev. 1: 14-17), regarding the burnt-offering of a bird which is brought voluntarily. | כמשפט: כדת ×”×מור בעולת העוף של × ×“×‘×” בר×ש הפרשה: | |
11But if he cannot afford two turtle doves or two young doves, then he shall bring as his sacrifice for his sin one tenth of an ephah of fine flour for a sin offering. He shall not put oil over it, nor shall he place frankincense upon it, for it is a sin offering. | ×™×וְ×Ö´×־לֹ×Ö© תַשִּׂ֨יג יָד֜וֹ לִשְ×תֵּ֣י ×ªÖ¹×¨Ö´Ö—×™× ×וֹ֘ לִשְ×× ÖµÖ£×™ ×‘Ö°× ÖµÖ½×™Ö¾×™×•Ö¹× Ö¸×”Ö’ ×•Ö°×”Öµ×‘Ö´Ö¨×™× ×Ö¶×ªÖ¾×§Ö¸×¨Ö°×‘Ö¸Ö¼× Öœ×•Ö¹ ×ֲשֶ×֣ר ×—Ö¸×˜Ö¸Ö—× ×¢Ö²×©Ö´×‚×™×¨Ö´Ö§×ª ×”Ö¸Ö½×ֵפָ֛ה סֹ֖לֶת לְחַטָּ֑×ת לֹֽ×Ö¾×™Ö¸×©Ö´×‚Ö¨×™× ×¢Ö¸×œÖ¶Öœ×™×”Ö¸ שֶ×֗מֶן וְלֹֽ×־יִתֵּ֤ן עָלֶ֨יהָ֙ ×œÖ°×‘Ö¹× Ö¸Ö”×” ×›Ö´Ö¼Ö¥×™ חַטָּ֖×ת הִֽו×: | |
for it is a sin-offering: [and since a sinner is bringing it, albeit an unintentional sinner,] it is not proper that his offering should be embellished [by oil and frankincense]. — [Men. 6a] | ×›×™ חט×ת הו×: ו×ין בדין ×©×™×”× ×§×¨×‘× ×• מהודר: | |
12He shall bring it to the kohen, and the kohen shall scoop out a fistful as its reminder, and cause it to [go up in] smoke on the altar, upon the fires of the Lord. It is a sin offering. | יבוֶֽהֱבִי×ָהּ֘ ×ֶל־הַכֹּהֵן֒ וְקָמַ֣ץ הַכֹּהֵ֣ן | ×žÖ´Ö ×žÖ¶Ö¼Ö × Ö¸Ö¼×” ×žÖ°×œÖ¨×•Ö¹× ×§Ö»×žÖ°×¦Öœ×•Ö¹ ×ֶת־×ַזְכָּֽרָתָהּ֙ וְהִקְטִ֣יר הַמִּזְבֵּ֔חָה עַ֖ל ×ִשֵּ×Ö£×™ יְהֹוָ֑ה חַטָּ֖×ת הִֽו×: | |
It is a sin-offering: [This teaches us that] if the offering underwent קְמִיצָה, the scooping out procedure, and הַקְטָרָה the burning procedure, both for the specific purpose of a sin-offering, it is valid; if [these procedures were performed] not for the specific purpose of a sin-offering, however, the offering is invalid. — [Torath Kohanim 5:342] | חט×ת הו×: × ×§×ž×¦×” ×•× ×§×˜×¨×” לשמה כשרה, ×©×œ× ×œ×©×ž×” פסולה: | |
13Thus the kohen shall make atonement for his sin that he committed in any one of these [cases], and he shall be forgiven. And it shall belong to the kohen like the meal offering. | יגוְכִפֶּר֩ עָלָ֨יו הַכֹּהֵ֜ן עַל־חַטָּ×ת֧וֹ ×ֲשֶ××¨Ö¾×—Ö¸×˜Ö¸Ö›× ×žÖµÖ½×ַחַ֥ת מֵ×ֵ֖לֶּה ×•Ö°× Ö´×¡Ö°×œÖ·Ö£×— ל֑וֹ וְהָֽיְתָ֥ה לַכֹּהֵ֖ן ×›Ö·Ö¼×žÖ´Ö¼× Ö°×—Ö¸Ö½×”: | |
for his sin that he committed: Heb. עַל חַטָּ×תוֹ. Here, Scripture changes the expression [previously used], for in the case of a rich man or a moderately poor man [who must bring a sin-offering] (see verses 6 and 10 above), it says, מֵחַטָּ×תוֹ, “from his sin,” while here, in the case of a very poor man [who can afford only a meal-offering], it says, עַל חַטָּ×תוֹ [literally, “upon his sin”]. Our Rabbis (Ker. 27b) derived from here that, if a person sinned while he was rich and set aside money for a sheep or goat [as his sin-offering], and subsequently, became poor [before he purchased his sacrifice], he is to bring from part of it, two turtle-doves [or young doves, for the verse alluded to this by “from his sin-offering,” from the money designated for it. Similarly,] if a person set aside money for two turtle-doves [or two young doves, as his sin-offering and before the purchase,] he became poorer, he is to bring from part of it a tenth of an ephah [of flour as his sin-offering]. [And in the same vein,] if a [very poor] person designated money for a tenth of an ephah [of flour as his sin-offering] and became rich [before purchasing the flour], he must add to it and bring the offering of a rich man. For this reason it says here, עַל חַטָּ×תוֹ [as if to say, “in addition to his sin-offering”]. | על חט×תו ×שר חט×: ×›×ן ×©× ×” הכתוב, שהרי בעשירות ובדלות × ×מר (פסוק ×™) מחט×תו, וכ×ן בדלי דלות × ×מר על חט×תו, דקדקו ×¨×‘×•×ª×™× ×• (כריתות ×›×– ב) מכ×ן, ש×× ×—×˜× ×›×©×”×•× ×¢×©×™×¨ והפריש מעות לכשבה ×ו שעירה ×•×”×¢× ×™, ×™×‘×™× ×ž×ž×§×¦×ª×Ÿ שתי תורי×. הפריש מעות לשתי ×ª×•×¨×™× ×•×”×¢× ×™ ×™×‘×™× ×ž×ž×§×¦×ª×Ÿ עשירית ×”×יפה [לכך × ×מר מחט×תו]. הפריש מעות לעשירית ×”×יפה והעשיר, יוסיף עליהן ×•×™×‘×™× ×§×¨×‘×Ÿ עשיר, לכך × ×מר ×›×ן על חט×תו: | |
in any one of these [cases]: [literally, “from one from these,” thus meaning:] From one of these three [forms of] atonement described in the passage, namely, that of the rich, that of the poor, or that of the very poor. Now what is Scripture teaching us? [Since the Torah gives the three options for offerings, animals, birds, and flour, without specifying who may bring which option,] one might think that severe transgressions [namely contaminating the sanctuary and its holy things, for which the punishment is excision,] must [be atoned for by bringing the “largest” category of sacrifices, namely] sheep or goats, moderate transgressions [namely the oath of the witnesses, not punishable by excision, but which the Torah likens unintentional sins to intentional sins] must be atoned by a “moderate” offering, namely] birds, and the lightest of transgressions [namely the oath of pronouncement, which has neither stringency, must be atoned for by the lightest offerings, namely,] one- tenth of an ephah [of flour]. Thus, Scripture comes to teach us [otherwise, by saying], מֵ×ַחַת מֵ×ֵלֶּה literally, “from one from these,” to liken light sins to grave sins regarding a sheep or a goat if he can afford it, and [likewise, to liken] grave sins to light sins regarding the one-tenth of an ephah [of flour], if [the sinner is] very poor. — [Torath Kohanim 5:343] [Although the Torah states in verse 7, “But if he cannot afford a sheep …,” and in verse 11, “But if he cannot afford two turtle-doves or two young doves …,” the text וְ×Ö´× ×œÖ¹× ×ªÖ·×’Ö´Ö¼×™×¢Ö· יָדוֹ דֵּי שֶׂה could be interpreted: “If his hand did not reach the treachery to necessitate the bringing of a sheep,” and וְ×Ö´× ×œÖ¹× ×ªÖ·×©Ö´Ö¼×‚×™×’ יָדוֹ לִשְ×תֵּי ×ªÖ¹×¨Ö´×™× “If his hand did not reach the treachery to necessitate the bringing of two turtle-doves or two young doves” (Mizrachi, Sifthei Chachamim).] and it shall belong to the kohen like the meal-offering Heb. וְהָיְתָה לַכֹּהֵן ×›Ö·Ö¼×žÖ´Ö¼× Ö°×—Ö¸×”. [This comes] to teach [us] that the remaining portion of the meal-offering of a sinner is to be eaten [by the kohen]: this is according to its plain meaning. Our Rabbis, (Torath Kohanim 5:344; Men . 73b), however, explained [the passage to mean]: “And if it is for a kohen, it shall be like the meal-offering.” [That is to say: If this sinner is an ordinary Israelite, the remaining portion of the meal-offering is eaten by the kohen , as explained. However,] if this sinner is a kohen, the offering must be for him like any other meal-offering brought voluntarily by a kohen, which is included in “[Every meal-offering of a kohen shall be] completely [burnt]: it shall not be eaten” (Lev. 6:16). | מ×חת מ×לה: מ×חת משלש כפרות ×”×מורות ×‘×¢× ×™×Ÿ, ×ו בעשירות ×ו בדלות ×ו בדלי דלות. ומה תלמוד לומר, שיכול החמורין ×©×‘×”× ×™×”×™×• בכשבה ×ו שעירה, והקלין יהיו בעוף, והקלין שבקלין יהיו בעשירית ×”×יפה, תלמוד לומר מ×חת מ×לה, להשוות קלין לחמורין לכשבה ושעירה ×× ×”×©×™×’×” ידו, ו×ת החמורין לקלין לעשירית ×”×יפה בדלי דלות: | |
14And the Lord spoke to Moses, saying, | ידוַיְדַבֵּ֥ר יְהֹוָ֖ה ×ֶל־משֶ×Ö¥×” לֵּ×מֹֽר: | |
15If a person commits a betrayal and trespasses unintentionally against [one] of the things sacred to the Lord, he shall bring as his guilt offering to the Lord an unblemished ram from the flock with a value of silver shekels, in accordance with the shekel of the Sanctuary for a guilt offering. | ×˜×•× Ö¶Öš×¤Ö¶×©× ×›Ö´Ö¼Ö½×™Ö¾×ªÖ´×žÖ°×¢Ö¹Ö£×œ מַעַ֔ל וְחָֽטְ×ָה֙ בִּשְ×גָגָ֔ה מִקָּדְשֵ×Ö–×™ יְהֹוָ֑ה וְהֵבִי×Ö© ×ֶת־×ֲשָ×מ֨וֹ לַֽיהֹוָ֜ה ×ַ֧יִל ×ªÖ¸Ö¼×žÖ´Ö£×™× ×žÖ´×ŸÖ¾×”Ö·×¦Ö¹Ö¼Ö—×ן בְּעֶרְכְּךָ֛ כֶּֽסֶף־שְ××§Ö¸×œÖ´Ö¥×™× ×‘Ö°Ö¼×©Ö¶Ö½××§Ö¶×œÖ¾×”Ö·×§Ö¹Ö¼Ö–×“Ö¶×©× ×œÖ°×ָשָֽ××: | |
If [a person] commits a betrayal: Heb. ×›Ö´Ö¼×™ תִמְעַל מַעַל. [The term] מְעִילָה everywhere [in Scripture], denotes nothing but a change [of status or position. Hence, here, the person changed the particular article’s status from sacred to mundane, through his misappropriation]. So it says: “And they betrayed (וַיִּמְעַלוּ) the God of their fathers, and they strayed after the gods of the peoples of the land” (I Chron. 5:25). Similarly, Scripture states regarding the סוֹטָה [a woman suspected of adultery] “and she commits a betrayal against him (וּמָעֲלָה בוֹ מָעַל).” (Num. 5:12). - [Torath Kohanim] [In both instances, betrayal represents a change of allegiance.] | ×›×™ תמעל מעל: ×ין מעילה בכל ×ž×§×•× ××œ× ×©×™× ×•×™, וכן ×”×•× ×ומר (דה"× ×” ×›×”) וימעלו ב×להי ××‘×•×ª×™×”× ×•×™×–× ×• ×חרי ×להי עמי ×”×רץ, וכן ×”×•× ×ומר בסוטה (במדבר ×” יב) ומעלה בו מעל: | |
and trespasses unintentionally against [one] of the things sacred to the Lord: meaning that he used sacred articles for his own benefit. Now, where [in Scripture] was one warned [against misappropriating sacred articles]? The word ×—×˜× is stated here in our verse, and later on (Lev. 22:9), regarding terumah [the kohen 's due from produce], [the word] ×—×˜× is stated: “that they do not bear a sin (חֵטְ×) because of it”; thus, just as there [in the case of terumah], Scripture warns, so too, here, Scripture warns. But [if we are using the word ×—×˜× to link these two passages, the following could be suggested]: Just as there [in the case of terumah], He warned only one who eats [it], so too, here, Scripture is warning only one who eats [sacred food, but not for merely having benefit from a sacred article]. Therefore, Scripture says: תִמְעֹל מַעַל, the additional [word coming to include the general case of one deriving benefit from sacred articles]. — [See Torath Kohanim 11:347, Me’ilah 18b, Rashi on San. 84a, Makkoth 13a] | וחט××” בשגגה מקדשי ×”': ×©× ×”× ×” מן ההקדש. והיכן הוזהר, × ×מר ×›×ן ×—×˜× ×•× ×מר להלן ×—×˜× ×‘×ª×¨×•×ž×” (×•×™×§×¨× ×›×‘ ט) ×•×œ× ×™×©×ו עליו חט×, מה להלן הזהיר, ××£ ×›×ן הזהיר. ××™ מה להלן ×œ× ×”×–×”×™×¨ ××œ× ×¢×œ ×”×וכל, ××£ ×›×ן ×œ× ×”×–×”×™×¨ ××œ× ×¢×œ ×”×וכל, תלמוד לומר תמעול מעל, ריבה: | |
of the things sacred to the Lord: Things specifically designated for the Name [of God]. Thus, קֳדָשִ××™× ×§Ö·×œÖ´Ö¼×™× [sacrifices with a lesser degree of holiness] are excluded. [Also, portions of sacrifices which may be eaten by the kohen, and are therefore not considered exclusively “designated to God,” are excluded]. — [Torath Kohanim 5:349] | מקדשי ×”': ×”×ž×™×•×—×“×™× ×œ×©×, יצ×ו ×§×“×©×™× ×§×œ×™×: | |
ram: Heb. ×ַיִל, a term denoting strength, like “and the mighty (×ֵילֵי) of the land, he took away” (Ezek. 17:13). Here, too, it means “strong,” [namely a ram] in its second year. — [Torath Kohanim 5: 350] | ×יל: לשון קשה, כמו (יחזק×ל ×™×– ×™×’) ו×ת ×ילי ×”×רץ לקח, ××£ ×›×ן קשה, בן שתי ×©× ×™×: | |
with a value of silver shekels: namely, it must be worth two selaim. — [see Ker. 10b] [Sela in the Mishnah is the shekel of the Torah, and the minimum of שְ××§Ö¸×œÖ´×™× is two.] | בערכך כסף שקלי×: ×©×™×”× ×©×•×” שתי סלעי×: | |
16And what he has trespassed against the holy thing he shall pay, and he shall add one fifth of its value to it, and he shall give it to the kohen. The kohen shall then make atonement for him through the ram of the guilt offering, and he shall be forgiven. | טזוְ×ֵ֣ת ×ֲשֶ×ר֩ ×—Ö¸×˜Ö¸Ö¨× ×žÖ´×ŸÖ¾×”Ö·×§Ö¹Ö¼Öœ×“Ö¶×©× ×™Ö°×©Ö·××œÖµÖ¼Ö—× ×•Ö°×ֶת־חֲמִֽישִ×תוֹ֙ יוֹסֵ֣ף עָלָ֔יו ×•Ö°× Ö¸×ªÖ·Ö¥×Ÿ ×ֹת֖וֹ לַכֹּהֵ֑ן וְהַכֹּהֵ֗ן יְכַפֵּ֥ר עָלָ֛יו בְּ×ֵ֥יל ×”Ö¸Ö½×ָשָ×Ö–× ×•Ö°× Ö´×¡Ö°×œÖ·Ö¥×— לֽוֹ: | |
And what he has trespassed against the holy thing he shall pay: the principal and an [additional] fifth to the Holy Temple [treasury]. | ו×ת ×שר ×—×˜× ×ž×Ÿ הקדש ישל×: קרן וחומש להקדש: | |
17If a person sins and commits one of the commandments of the Lord which may not be committed, but he does not know, he is guilty, and he shall bear his transgression. | יזוְ×Ö´×Ö¾× Ö¶Ö¨×¤Ö¶×©×Ö™ ×›Ö´Ö¼Ö£×™ ×ªÖ¶Ö½×—Ö±×˜Ö¸Ö”× ×•Ö°×¢Ö¸Ö½×©Ö°×‚×ªÖ¸Ö—×” ×ַחַת֙ מִכָּל־מִצְוֹ֣ת יְהֹוָ֔ה ×ֲשֶ×֖ר ×œÖ¹Ö£× ×ªÖµÖ½×¢Ö¸×©Ö¶×‚Ö‘×™× Ö¸×” וְלֹֽ×־יָדַ֥ע וְ×ָשֵ×Ö–× ×•Ö°× Ö¸×©Ö¸×‚Ö¥× ×¢Ö²×•Ö¹× Ö½×•Ö¹: | |
but he does not know, he is guilty and…He shall bring: This section deals with one who has a doubt regarding a prohibition punishable by excision, whereby he does not know whether he has transgressed it [the prohibition] or not. For instance, [a piece of] prohibited animal fat (חֵלֶב) and [a piece of] permissible animal fat (ש×וּמָן) are placed before someone, and, thinking that both were permissible [fats], he ate one. Then, people told him, “One of those pieces was חֵלֶב, prohibited fat!” Now, the person did not know whether he had eaten the one piece that was חֵלֶב In this case, he must bring a sacrifice called an ×ָשָ×× ×ªÖ¸×œ×•Ö¼×™ [literally, a “pending guilt-offering” (Ker. 17b), which protects him [against punishment] so long as he does not know that he had indeed sinned. However, if afterwards, he did find out [that he had indeed sinned], then he must bring a sin-offering. — [Ker. 26b, Torath Kohanim 5:367] | ×•×œ× ×™×“×¢ ו××©× ×•×”×‘×™×: ×”×¢× ×™×Ÿ ×”×–×” מדבר במי ×©×‘× ×¡×¤×§ כרת לידו ×•×œ× ×™×“×¢ ×× ×¢×‘×¨ עליו ×× ×œ×ו, כגון חלב ושומן ×œ×¤× ×™×•, וכסבור ששתיהן היתר, ו×כל ×ת ×”×חת. ×מרו לו ×חת של חלב היתה, ×•×œ× ×™×“×¢ ×× ×–×• של חלב ×כל, הרי ×–×” ×ž×‘×™× ××©× ×ª×œ×•×™ ומגין עליו כל זמן ×©×œ× × ×•×“×¢ לו שוד××™ חט×, ו×× × ×•×“×¢ לו ל×חר זמן ×™×‘×™× ×—×˜×ת: | |
but he does not know, he is guilty, and he shall bear his transgression: Rabbi Yose the Galilean says: “Here, Scripture punishes someone who did not [even] know [whether he had sinned or not]; how much more so will Scripture punish someone who does indeed know [that he has sinned]!” Rabbi Yose says: “If you wish to know the reward of the righteous, go forth and learn it from Adam, the first man. He was given only [one] negative commandment, and he transgressed it. Look how many deaths were decreed upon him and his descendants! [Before his sin, Adam was to have lived forever. Since he sinned, however, he and all mankind were punished with death.] Now, which measure is greater-the [bestowing of] goodness, or [the meting out of] punishment? One must say that the measure of goodness [is greater. See Rashi on Makk. 5b, Rivan on Makk. 23a]. So [if, through] the measure of punishment, which is less [than that of goodness] look how many deaths were decreed upon himself and his descendants, [through] the measure of goodness, which is greater, if someone [who does the opposite of Adam, i.e.,] refrains from eating [forbidden foods, like, for instance] פִּגּוּל [a sacrifice rendered invalid by improper intentions at the time of the performance of the ritual] or × ×•Ö¹×ªÖ¸×¨ [a portion of a sacrifice left over after its prescribed time], or if he fasts on Yom Kippur, then how much more so will he earn merit for himself, for his descendants, and for his descendants’ descendants, until the very end of all generations?!” Rabbi Akiva says: “Scripture states (Deut. 17:6 and 19:15), ‘By the mouth of two witnesses, or three witnesses…’ Now, if the testimony can be established through two witnesses, why does Scripture specify: ‘Or three witnesses’? But to include the third one, to be stringent with him, [as if he had accomplished something with his testomony] and to make his sentence just like these [two witnesses] with regard to punishment for plotting [if the witnesses are dicovered to have plotted against the defendant] (Deut. 19:16-21). [This translation follows the Reggio edition of Rashi, which reads ×¢Ö¹× Ö¶×©× ×–Ö°×žÖ¸×žÖ¸×” All other editions read ×¢Ö¹× Ö¶×©× ×•Ö·×”Ö´×–Ö¸×žÖ¸×”, punishment and refutation , which contemporary scholars have difficulty in clarifying. See Chavel, Leket Bahir, Yosef Hallel.] Now, if Scripture punishes someone who is an accessory to those who commit a sin, just like those who commit the sin, how much more so does Scripture bestow ample reward upon someone who is an accessory to those who fulfill a commandment, like those who fulfill a commandment!” Rabbi Eleazar Ben Azariah says: “‘When you reap your harvest in your field and forget a sheaf in the field…,” Scripture continues, ‘so that [the Lord your God] will bless you…’ (Deut. 24: 19). Here, Scripture has affixed a blessing for someone to whom a meritorious deed came without his knowing it. We must conclude from this, that if one had a sela [a coin] bound in the borders of his garment, and it falls out, and a poor man finds this coin and buys provisions with it, the Holy One, Blessed is He, affixes a blessing to him." - [Torath Kohanim 5:363] | ×•×œ× ×™×“×¢ ו××©× ×•× ×©× ×¢×•× ×•: ר' יוסי הגלילי ×ומר הרי הכתוב ×¢× ×© ×ת מי ×©×œ× ×™×“×¢, על ×חת כמה וכמה ×©×™×¢× ×™×© ×ת שידע. רבי יוסי ×ומר ×× × ×¤×©×š לידע מתן שכרן של צדיקי×, ×¦× ×•×œ×ž×“ מ××“× ×”×¨×שון, ×©×œ× × ×¦×˜×•×” ××œ× ×¢×œ מצות ×œ× ×ª×¢×©×” ועבר עליה, ר××” כמה מיתות × ×§× ×¡×• עליו ולדורותיו. וכי ×יזו מדה מרובה, של טובה ×ו של ×¤×•×¨×¢× ×•×ª, הוי ×ומר מדה טובה. ×× ×ž×“×ª ×¤×•×¨×¢× ×•×ª המעוטה ר××” כמה מיתות × ×§× ×¡×• לו ולדורותיו, מדה טובה המרובה, היושב לו מן הפיגולין ×•×”× ×•×ª×¨×•×ª ×•×”×ž×ª×¢× ×” ×‘×™×•× ×”×›×™×¤×•×¨×™×, על ×חת כמה וכמה שיזכה לו ולדורותיו ולדורות דורותיו עד סוף כל הדורות. רבי ×¢×§×™×‘× ×ומר הרי ×”×•× ×ומר (×“×‘×¨×™× ×™×– ו) על פי ×©× ×™× ×¢×“×™× ×ו שלשה ×¢×“×™× ×•×’×•', ×× ×ž×ª×§×™×™×ž×ª העדות ×‘×©× ×™×, למה פרט לך הכתוב שלשה, ××œ× ×œ×”×‘×™× ×©×œ×™×©×™ להחמיר עליו ולעשות ×“×™× ×• ×›×™×•×¦× ×‘×לו ×œ×¢× ×™×Ÿ ×¢×•× ×© והזמה. ×× ×›×š ×¢× ×© הכתוב ×œ× ×˜×¤×œ לעוברי עבירה כעוברי עבירה, על ×חת כמה וכמה ×©×™×©×œ× ×©×›×¨ טוב ×œ× ×˜×¤×œ לעושי מצוה כעושי מצוה. רבי ×לעזר בן עזריה ×ומר ×›×™ תקצור קצירך בשדך ושכחת עומר בשדה (×“×‘×¨×™× ×›×“ יט), הרי ×”×•× ×ומר (×“×‘×¨×™× ×›×“ יט) למען יברכך וגו', קבע הכתוב ברכה למי שב×ת על ידו מצוה ×‘×œ× ×™×“×¢, ×מור מעתה היתה סלע צרורה ×‘×›× ×¤×™×• ×•× ×¤×œ×” ×”×™×ž× ×• ומצ××” ×”×¢× ×™ ×•× ×ª×¤×¨× ×¡ בה, הרי הקב"×” קובע לו ברכה: | |
18He shall bring an unblemished ram from the flock, with the value for a guilt offering, to the kohen. The kohen shall then make atonement for his unintentional sin which he committed and did not know, and he shall be forgiven. | ×™×—×•Ö°Ö ×”Öµ×‘Ö´Ö ×™× ×ַ֣יִל ×ªÖ¸Ö¼×žÖ´Ö§×™× ×žÖ´×ŸÖ¾×”Ö·×¦Ö¹Ö¼Ö›×ן בְּעֶרְכְּךָ֥ לְ×ָשָ×Ö–× ×ֶל־הַכֹּהֵ֑ן וְכִפֶּר֩ עָלָ֨יו הַכֹּהֵ֜ן עַ֣ל שִֽ×גְגָת֧וֹ ×ֲשֶ×ר־שָ××’Ö¸Ö›×’ ×•Ö°×”Ö¥×•Ö¼× ×œÖ¹Ö½×־יָדַ֖ע ×•Ö°× Ö´×¡Ö°×œÖ·Ö¥×— לֽוֹ: | |
with the value for a guilt-offering: Heb. î ƒ×‘Ö°Ö¼×¢Ö¶×¨Ö°×›Ö°Ö¼, i. e., with the value stated above (see Rashi, verse 15) [namely, two selaim of silver]. — [Torath Kohanim 5: 364] | בערכך ל×ש×: בערך ×”×מור למעלה (פסוק טו): | |
for his unintentional sin which he committed and did not know: But if, afterwards, he did come to know [of his sin], he no longer has atonement with this guilt-offering, [and his sin remains unatoned] until he brings a sin-offering. To what can this be compared? To the עֶגְלָה עִרוּפָה [a calf whose neck is broken as an atonement for a city, outside whose precincts a human corpse is found, and the murderer is unknown]; if the neck [of this עֶגְלָה עִרוּפָה has already been broken, and subsequently, the murderer is found, the latter must be put to death [even though, like in the case of our verse, a sacrifice has already been offered]. — [Torath Kohanim 5:367] | ×שר שגג ×•×”×•× ×œ× ×™×“×¢: ×”× ×× ×™×“×¢ ל×חר זמן, ×œ× × ×ª×›×¤×¨ לו ב××©× ×–×” עד ×©×™×‘×™× ×—×˜×ת. ×”× ×œ×ž×” ×–×” דומה לעגלה ערופה ×©× ×ª×¢×¨×¤×” ו×חר כך × ×ž×¦× ×”×”×•×¨×’, הרי ×–×” יהרג: | |
19It is a guilt offering he has incurred guilt before the Lord. | יט×ָשָ×Ö–× ×”Ö‘×•Ö¼× ×ָשֹ×Ö¥× ×ָשַ×Ö–× ×œÖ·Ö½×™×”Ö¹×•Ö¸Ö½×”: | |
It is a guilt-offering he has incurred guilt: Heb. ×ָשַ×× ×ָשָ×× ×”×•Ö¼× ×ָשֹ××. [In this verse, the root ×ש××, “guilt,” appears three times.] The first is vocalized completely with kematzim [i.e., a kamatz under the first syllable and a kamatz under the second,] because it is a noun [meaning, “a guilt-offering”]. The last ×ָשַ×× is vocalized half with a kamatz and half with a patach [i.e., a kamatz under the first syllable and a patach under the second] because it is a verb form [meaning, “he has incurred guilt”]. If you ask that this whole verse is superfluous, [I will tell you that] it has already been expounded on in Torath Kohanim (5:368), [as follows]: The double expression ×ָשֹ×× ×ָשַ×× comes to include the case of ×ִשַ×× ×©Ö´×פְחָה חִרוּפָה [the guilt-offering to atone for one who violates a betrothed handmaid (see Lev. 19:20)], that it also consist of a ram (in the second year) [worth two selaim of silver] [This is the correct version because a ram is always a sheep in the second year (Sefer Hazikkaron). One might think that I am to include [in this law of two selaim] the guilt-offering of a Nazarite and of a person stricken with tzara’ath. Scripture, therefore, says ×”×•Ö¼× [meaning: It is a guilt-offering worth two selaim, but not others which are not rams but lambs]. — [Torath Kohanim 5:369] | ××©× ×”×•× ××©× ×ש×: הר×שון כולו קמץ ×©×”×•× ×©× ×“×‘×¨, וה×חרון חציו קמץ וחציו פתח ×©×”×•× ×œ×©×•×Ÿ פעל. ו×× ×ª×מר ×ž×§×¨× ×©×œ× ×œ×¦×•×¨×š הו×, כבר × ×“×¨×© ×”×•× ×‘×ª×•×¨×ª ×›×”× ×™×. ××©× ××©× ×œ×”×‘×™× ××©× ×©×¤×—×” חרופה ×©×™×”× ×יל (בן שתי ×©× ×™×) שוה שתי סלעי×. יכול ש×× ×™ מרבה ××©× × ×–×™×¨ ו××©× ×ž×¦×•×¨×¢, תלמוד לומר הו×: | |
20And the Lord spoke to Moses, saying, | כוַיְדַבֵּ֥ר יְהֹוָ֖ה ×ֶל־משֶ×Ö¥×” לֵּ×מֹֽר: | |
21If a person sins, betraying the Lord by falsely denying to his fellow concerning a deposit, or money given in hand, or an object taken by robbery, or he withheld funds from his fellow, | ×›×× Ö¶Öš×¤Ö¶×©× ×›Ö´Ö¼Ö£×™ ×ªÖ¶Ö½×—Ö±×˜Ö¸Ö”× ×•Ö¼×žÖ¸Ö½×¢Ö²×œÖ¸Ö¥×” מַ֖עַל בַּֽיהֹוָ֑ה ×•Ö°×›Ö´×—ÖµÖ¨×©× ×‘Ö·Ö¼Ö½×¢Ö²×žÖ´×™×ªÖœ×•Ö¹ בְּפִקָּד֗וֹן ×ֽוֹ־בִתְשׂ֤וּמֶת יָד֙ ×֣וֹ בְגָזֵ֔ל ×֖וֹ עָשַ×֥ק ×ֶת־עֲמִיתֽוֹ: | |
If a person sins, [betraying the Lord]: [In verse 15 above, the verse is referring to misappropriating sacred articles. Thus, the sin is against God. However, here in our verse, Scripture says “betraying the Lord,” and then continues to discuss an item left by one’s fellow as a deposit. So what is the relevance of the verse saying, “betraying the Lord” ?] Rabbi Akiva said: What is Scripture teaching us, when it says, “betraying the Lord” ? Since every lender and borrower, buyer and seller, perform their transactions with witnesses and by documentation, therefore, if one denies a monetary claim, he would find himself contradicting witnesses and a document. However, when someone deposits an article with his fellow, he does not want anyone to know about it, except the Third Party between them [namely, God]. Therefore, when he denies, he is denying against the Third Party between them. — [Torath Kohanim 5:372] | × ×¤×© ×›×™ תחט×: ×מר ר' ×¢×§×™×‘× ×ž×” תלמוד לומר ומעלה מעל בה', לפי שכל המלוה והלוה ×•×”× ×•×©× ×•×”× ×•×ª×Ÿ ××™× ×• עושה ××œ× ×‘×¢×“×™× ×•×‘×©×˜×¨, לפיכך בזמן ×©×”×•× ×ž×›×—×© מכחש ×‘×¢×“×™× ×•×‘×©×˜×¨, ×בל המפקיד ×צל חבירו ××™× ×• רוצה שתדע בו × ×©×ž×” ××œ× ×©×œ×™×©×™ ×©×‘×™× ×™×”×, לפיכך ×›×©×”×•× ×ž×›×—×©, מכחש בשלישי ×©×‘×™× ×™×”×: | |
money given in hand: that he placed money into his hand, to do business with it or [as] a loan. — [Torath Kohanim 5:373] | בתשומת יד: ×©×©× ×‘×™×“×• ממון להתעסק ×ו במלוה: | |
or an article taken by robbery: that he robbed him of something. | ×ו בגזל: שגזל מידו כלו×: | |
he withheld funds: [this refers to withholding the wages of] a hired worker. - [Torath Kohanim 5:373] | ×ו עשק: ×”×•× ×©×›×¨ שכיר: | |
22or he found a lost article and he denied it and swore falsely regarding any one of all these cases whereby a man may sin, | כב×Ö½×•Ö¹Ö¾×žÖ¸×¦Ö¸Ö§× ×ֲבֵדָ֛ה ×•Ö°×›Ö´Ö¥×—Ö¶×©× ×‘Ö¸Ö¼Ö–×”Ö¼ ×•Ö°× Ö´×©Ö°×בַּ֣ע עַל־שָ×֑קֶר עַל־×ַחַ֗ת מִכֹּ֛ל ×ֲשֶ×ר־יַֽעֲשֶׂ֥ה ×”Ö¸Ö½×Ö¸×“Ö¸Ö–× ×œÖ·Ö½×—Ö²×˜Ö¹Ö¥× ×‘Ö¸×”ÖµÖ½× Ö¸Ö¼×”: | |
and he denied it: [meaning] that He denies [a claim] regarding any one of all these cases whereby a man may sin and swear falsely in denial of a monetary claim. | וכחש בה: שכפר על ×חת מכל ×לה ×שר יעשה ×”××“× ×œ×—×˜×•× ×•×œ×”×©×‘×¢ על שקר לכפירת ממון: | |
23and it shall be, when he has sinned and is guilty, that he shall return the article which he had robbed, or the funds which he had withheld, or the item which had been deposited with him, or the article which he had found; | כגוְהָיָה֘ ×›Ö´Ö¼×™Ö¾×™Ö¶Ö½×—Ö±×˜Ö¸Ö£× ×•Ö°×ָשֵ××Ö’ וְהֵשִ×֨יב ×ֶת־הַגְּזֵלָ֜ה ×ֲשֶ×֣ר גָּזָ֗ל ×֤וֹ ×ֶת־הָע֨שֶ×ק֙ ×ֲשֶ×֣ר עָשָ×֔ק ×֚וֹ ×ֶת־הַפִּקָּד֔וֹן ×ֲשֶ×֥ר הָפְקַ֖ד ×ִתּ֑וֹ ×֥וֹ ×ֶת־הָֽ×ֲבֵדָ֖ה ×ֲשֶ×֥ר מָצָֽ×: | |
when he has sinned and is guilty: When he himself recognizes that he must repent, knowing and acknowledging that he has sinned, and is guilty. [Some editions: and he intends to confess that he has sinned.] | ×›×™ ×™×—×˜× ×•×ש×: כשיכיר בעצמו לשוב בתשובה, ולדעת ולהתודות ×›×™ ×—×˜× ×•×ש×: | |
24or anything else, regarding which he had sworn falsely, he shall pay it with its principal, adding its fifths to it. He shall give it to its rightful owner on the day [he repents for] his guilt. | כד×וֹ מִכֹּ֞ל ×ֲשֶ×ר־יִשָּ×בַ֣ע עָלָיו֘ לַשֶּ×֒קֶר֒ וְשִ××œÖ·Ö¼Ö¤× ×ֹתוֹ֙ בְּרֹ×ש×֔וֹ וַֽחֲמִֽשִ×תָ֖יו יֹסֵ֣ף עָלָ֑יו לַֽ×ֲשֶ×֨ר ×”Ö¥×•Ö¼× ×œÖ›×•Ö¹ ×™Ö´×ªÖ°Ö¼× Ö¶Ö–× Ö¼×•Ö¼ ×‘Ö°Ö¼×™Ö¥×•Ö¹× ×ַשְ×מָתֽוֹ: | |
the principal: Heb. בְּרֹ×ש×וֹ This is the principal, which is the “main” (רֹ×ש×) money [from which profit is generated]. — [B.K. 110a] | בר×שו: ×”×•× ×”×§×¨×Ÿ ר×ש הממון: | |
and its fifths: Heb. וַחִמִשִ×תָיו, [in the plural form.] The Torah includes many fifths of one principal sum. [What case is referred to here?] If a person [had paid back a principal to its rightful owner, but] denies that he owes the extra fifth [claiming, for example, that he had already paid this fifth] and swears later confesses [that he still owes this extra fifth-part], then [in addition to having to pay this fifth of the original principal sum,] he must also pay a fifth of this fifth- [since the fifth of the original principal reverts to becoming a small “principal” in its own right]. And so he continues to add [if he continues to deny, swear falsely and then admit], until the most recent fifth-part is worth less than one perutah. — [Torath Kohanim 5:387] | וחמשתיו: רבתה תורה חמשיות הרבה לקרן ×חת, ש×× ×›×¤×¨ בחומש ×•× ×©×‘×¢ והודה, חוזר ×•×ž×‘×™× ×—×•×ž×© על ×ותו חומש. וכן מוסיף והולך עד שיתמעט הקרן ×©× ×©×‘×¢ לו פחות משוה פרוטה: | |
to its rightful owner: [lit., to whom it belongs, meaning:] The person to whom the money [rightfully] belongs. | ל×שר ×”×•× ×œ×•: למי שהממון שלו: | |
25He shall then bring his guilt offering to the Lord: an unblemished ram from the flock with the [same] value, for a guilt offering, to the kohen. | כהוְ×ֶת־×ֲשָ×מ֥וֹ ×™Ö¸×‘Ö´Ö–×™× ×œÖ·Ö½×™×”Ö¹×•Ö¸Ö‘×” ×ַ֣יִל ×ªÖ¸Ö¼×žÖ´Ö§×™× ×žÖ´×ŸÖ¾×”Ö·×¦Ö¹Ö¼Ö›×ן בְּעֶרְכְּךָ֥ לְ×ָשָ×Ö–× ×ֶל־הַכֹּהֵֽן: | |
26And the kohen shall make atonement for him before the Lord, and he shall be forgiven for any one of all [cases] whereby one may commit [a sin], incurring guilt through it. | כווְכִפֶּ֨ר עָלָ֧יו הַכֹּהֵ֛ן ×œÖ´×¤Ö°× ÖµÖ¥×™ יְהֹוָ֖ה ×•Ö°× Ö´×¡Ö°×œÖ·Ö£×— ל֑וֹ עַל־×ַחַ֛ת מִכֹּ֥ל ×ֲשֶֽ×ר־יַֽעֲשֶׂ֖ה לְ×ַשְ×מָ֥ה בָֽהּ: |