Rashi on TanakhLeviticus 1

And He called to Moshe. For all “speakings” and all sayings and all commands a calling preceded — an expression of love, an expression which the Ministering Angels use, as it is said, “One called to the other.” But to the gentile prophets He revealed himself with an expression of happenstance and uncleanness, as it is said, “God happened upon Bilaam.”

And He called to Moshe. The voice proceeds and reaches his ears, [but] all Israel do not hear [it]. Perhaps even for the paroshoh-breaks there was a call? The verse states, “He spoke” — for a speaking there was a calling, [but] not for breaks. What [purpose then] did the breaks serve? To give Moshe a breathing space to reflect between each paroshoh and between each matter. How much more so for an ordinary person who learns from an[other] ordinary person!

To him, to exclude Aharon [from receiving the paroshoh]. Rabbi Yehudoh ben Beseiro says: Thirteen “speakings” are recorded in the Torah [directed] to Moshe and Aharon, and thirteen exclusions corresponding to them, [in order] to teach you that they were not said to Aharon but to Moshe for him to tell Aharon. And these are the thirteen exclusions: “[when Moshe came into the Tent of Meeting that] He might speak to him, [he heard the voice] uttering itself to him [from above the cover of the Ark of Testimony from between the two cherubim,] speaking to him,” “and I will meet with you” (לְךָ), all of them as [interpreted] in Toras Kohanim. Perhaps they heard the sound of the calling, [though not the exact words]? The verse states: [instead of] “the voice [uttering itself] to him“ (לוֹ), [it states] “the voice [uttering itself] to him (אֵלָיו) — Moshe heard but all Israel did not hear.

From the Tent of Meeting. This teaches that the voice broke off and did not leave the tent. Perhaps [this was] because the voice was low? The verse states: “the voice.” What is “the voice”? This is the voice which is explained in Tehillim, “The voice of Adonoy is powerful, the voice of Adonoy is glorious, the voice of Adonoy breaks the cedars.” If so, why is “From the Tent of Meeting” stated? This teaches us that the voice broke off [and did not leave the Tent]. Similarly, “The sound of the wings of the cherubim were heard as far as the outer courtyard [of the Temple].” Perhaps the voice was low? The verse states: “Like the voice of Almighty God when He speaks.” If so, why does it state, “As far as the outer courtyard”? Because once it reached there it broke off.

From the Tent of Meeting, saying. Perhaps [the voice sounded] from the entire sanctuary? The verse states: “From over the cover.” Perhaps from the entire cover? The verse states: “From between the two cherubim.”

Saying. Go and tell them sobering words: It is for your sake that He speaks to me, for we find that all thirty-eight years that Israel was in the desert, as people who are excommunicated, from [the time] of the spies onward, the prophetic Word had not come to Moshe, as is stated: “When all the men of war ceased to die, God spoke to me, saying.” — “To me” was the speaking. Another interpretation: “Go and tell them My words and answer Me [as to] whether they will accept them,” as is stated, “Moshe reported the words of the people.”

[If] a man among you will bring, when he brings — the section speaks of voluntary sacrifices.

A man [literally, “Adam”]. Why is this said? Just as Odom Ho-Rishon did not bring [an offering] from stolen property, since everything was his, so should you not bring [an offering] from stolen property.

Animals. Perhaps even wild animals are included? The verse teaches us: Cattle and sheep.

Of animals [literally, “of the animal”] — and not all of it — [this comes] to exclude [a male animal] which was with a woman or a [female] animal which was with a man.

Of cattle. [this comes] to exclude [an animal] which was worshipped [as an idol].

Of sheep, [this comes] to exclude [an animal] set aside [as an offering to an idol].

Or of sheep, [this comes] to exclude a gorer which has killed. [Furthermore,] when it says later on in the section, “of cattle” [in verse 3], the verse comes only to say — to exclude [an animal] with a fatal defect.

You should bring, [the use of the plural “you”] teaches that two [people] may volunteer a burnt-offering in partnership.

Your offering, this teaches that [the burnt-offering] can come as a voluntary offering of the community — the burnt-offering of the “summer fruit” for the altar which comes from the surplus.

A male, and not a female. When it says “a male” later on, [verse 10] it comes only to say — a male, and not [an animal] whose sex cannot be determined or one which has both male and female characteristics.

Unblemished, without a blemish.

To the entrance of the Tent of Meeting, [the one who brings the sacrifice] takes care of it until [it is brought to] the [Temple] courts. Why does [the verse] repeat “he shall bring. . .he shall bring”? Even if Reuven’s burnt-offering became mixed up with Shimon’s burnt-offering, [the kohein] must offer each one in the name of whoever [brought it], and so too [in a case where] a burnt-offering [became mixed up] with a common [animal], let the common [animal] be sold for the purpose of [buying] burnt-offerings, and thus all of them become burnt-offerings, and each one will be offered in the name of whoever [brought it]. Perhaps [this applies] even when [the animal] was mixed up with [animals] unfit [for a sacrifice], or [one mixed up with an offering] of another kind? [Thus] the verse comes only to say: “he shall offer it.”

He shall bring it, [this further repetition] teaches us that they force him [to bring it, once he had taken the vow]. Perhaps even against his will? The verse comes only to say: לִרְצוֹנוֹ [according to his will]. How can this be? They force him until he says “I want to.”

Before Adonoy. . .and he shall lay [his hand.] There is no laying [of the hand on the sacrificial animal] at a private altar [when such altars were permitted].

On the head of the burnt-offering, [the word “burnt-offering” comes] to include an obligatory burnt-offering for laying (of hands), and to include a sheep [brought as] a burnt-offering.

The burnt-offering, excluding a bird [offered as] a burnt-offering.

And it will be favorably accepted from him. For what does it provide atonement for him? If you say for [the punishment of] being cut off or execution [ordered] by a court, or death at the hands of heaven or being whipped, their punishment has already been specified. Thus, it atones only for [neglecting] a positive commandment, and a prohibition which is uprooted by a positive commandment.

He shall slaughter, the kohanim will bring. Receiving [the blood in a vessel] and onward is the command to the priesthood. This teaches that slaughtering is valid [even when done by] a non-kohein.

Before Adonoy, in the [Temple] court.

And they will bring. This [refers to] receiving [the blood in a vessel], which is the first [action required of the kohanim], and its meaning is [synonymous] with “carrying [it to the altar].” We [therefore] have learned that both [receiving and carrying] require a kohein.

The sons of Aharon. Perhaps those unfit? The verse says: “the kohanim.”

The blood and [they] will sprinkle the blood. Why does the verse say “blood” “blood,” [that is,] twice? To include [blood] which was mixed with [other blood] of its type [of sacrifice but of another person’s animal] or [blood] of another type [of sacrifice which was mixed with the original blood]. Perhaps [this applies] even [to blood mixed up with that] of unfit [sacrifices] or “inner” sin-offerings [whose blood requires sprinkling inside the Sanctuary] or “outer” sin-offerings, where these, [the inner ones, require sprinkling] above [the red line] and it is [sprinkled] below [the red line]? The verse specifies in another place [in verse 11]: “its blood.”

And [they] will sprinkle, [the kohein] stands below [the altar] and sprinkles from the vessel to the wall of the altar, below the red line against the corners [of the altar]. That is why it is said “all around” — that the blood should be put on the four sides of the altar. Or perhaps he shall place it [the blood] [all around the altar] as a line? The verse says: “and they shall sprinkle,” and it is impossible to draw a line with sprinkling. [On the other hand,] since [it states] “and they shall sprinkle,” perhaps [all that is needed] is one sprinkle? The verse specifies: “all around.” How is this? He makes two application [of the blood by sprinkling] that are four [in direction].

Which is at the entrance of the Tent of Meeting. [Only when the Tent has been put together,] not when it is taken apart.

He shall skin, etc. What does the verse [mean] to say: “the burnt-offering”? To include all the [different types] of burnt-offerings [under the requirement] of skinning and butchering [“= severing its limbs”].

It into its pieces, [but] not its pieces into [smaller] pieces.

[They] shall place a fire. Even though the fire descends from Heaven, it is a mitzvoh to bring [some fire] by human efforts.

The sons of Aharon the kohein, when he [= Aharon] is in his role as kohein godol; therefore, if he performed the service in the garments of an ordinary kohein, his service would be unfit.

The sons of Aharon, the kohanim, when they are in their role as kohanim; therefore, an ordinary kohein who performed the service in the eight garments [of the kohein godol], his service would be unfit.

The limbs, the head, since the head was not included in the skinning and butchering, since it was already cut off in the slaughtering; therefore it was necessary to list it separately.

And the fat. Why was [it] stated [separately]? To teach you that he brings up [the fat to the altar] with the head, and covers the throat of the animal, [with the fat,] and this is [for] the honor of Heaven.

That is on the altar. The logs should not protrude outside the pile [of wood on the altar].

A burnt-offering. He must make it smoke for the sake of a burnt-offering.

A fire-offering. When he slaughters it, he must slaughter it for the sake of the fire. And every “fire-offering” is synonymous with “fire,” feuchere in Old French.

Of pleasing [fragance], [the word נִחוֹחַ is related to נַחַת], satisfaction before Me, for I commanded [that this be done], and My will was carried out.

And if . . . from flocks of sheep, [The word] “and” adds to the earlier matter. Why [then] was there a break [between the sections]? To give Moshe a breathing space to distinguish between each paroshoh.

From flocks, of lambs, of goats, these are three limitations — excluding [an animal too] old [to be offered], one [that is] ill, and one [that is] filthy.

On the side (literally, “thigh”) of the altar, on the side of the altar.

Northward before Adonoy, and there is no [rule] of “north” [regarding] a private altar.

Of fowl, but not all fowl. Since it is stated “an unblemished male of cattle, sheep or goats” — [we learn] that wholeness and maleness [is required] of animal [sacrifices] but wholeness and maleness [is not required] of birds. Perhaps even [a bird] lacking a limb [would be fit as a sacrifice]? The verse specifies: “of the fowl,” [excluding such a bird].

The turtledoves, large ones and not small ones.

[The] young pigeons, [literally, “sons of doves”], small ones but not large ones.

From the turtledoves or the young pigeons, excluding [birds whose feathers] are becoming bright among either [kind], which is unfit — because it is large compared to the young pigeons and small compared to the turtledoves.

He shall bring it. He may bring even one pigeon.

the kohein, and nip, nipping must not be done with an instrument, but with the kohein’s own body; he nips with his fingernail near the nape and cuts its neck until he reaches the “organs,” and cuts them.

Its blood shall be squeezed out. [The word translated as “squeezed out”] is synonymous with “the wringing of the nose” “for extortion is at an end” He squeezes the throat against the wall of the altar, and the blood is squeezed out and descends [down the wall].

He nips, he burns it, [the blood] shall be squeezed out. Is it possible to say so — after he burns it he squeezes [out the blood]? Rather, just as burning it is done with the head separately and the body separately, so too the nipping. The plain sense of the verse is that it is transposed: he nips and burns, and before the burning the blood has already been squeezed out.

Its crop, the place of excrement; this is the crop.

With its feathers, with its intestines. [The word] נוֹצָה denotes a disgusting thing, as “For they have become loathsome and fled away” and this is what Onkelos translated “with its excrement.” And this is the interpretation of Abba Yose ben Chanan, who said: He takes the stomach with it [= with the crop]. [But] our Rabbis, may their memory be blessed, said: “He cuts around the stomach with a knife [in the shape] of a trapdoor, and takes it with the feathers along with the skin.” Regarding the burnt-offering of a [domestic] animal, which eats only from its master’s feeding trough, it is said: “The innards and legs he shall wash with water, etc. and [he shall] burn it,” [verse 13], [but] regarding fowl, which are nourished from that which is stolen, it is said: “He shall cast the intestines away,” for it ate of that which was stolen

Beside the altar, eastward, east of the ramp.

To the place of the ashes, the place where they place the ashes [from the altar] every morning, and the ashes of the inner altar and the menoroh; all of them were [miraculously] absorbed there in their places.

He shall rip it apart, “ripping apart” [is done] only by hand, and so it says regarding Shimshon, “He ripped it [= the lion which was attacking] apart as one rips apart a young goat,” etc.

By its wings, with its wings; he does not have to pluck off its wing-feathers.

By its wings, [The word notzoh here] means actual feathers. Is there anyone who smells the odor of burning feathers who does not become disgusted? Why [then] does the verse say “he shall offer [it]”? In order that the altar should be satiated and adorned with the sacrifice of a poor man.

Not completely dividing it, he does not tear it apart completely into two pieces, but rips it apart along its back. “A pleasing fragrance” is said of a bird [sacrifice], and “a pleasing fragrance” is said of an animal [sacrifice], to inform you that whether one does more or one does less — so long as he directs his heart to Heaven.