Rashi on TanakhLeviticus 6

Command Aharon. צַו, wherever it occurs is an expression of “urging,” [both] immediately and for [future] generations. Said Rabbi Shimon: It is all the more necessary for the Torah to urge [the fulfillment of a command] which involves monetary loss.

This is the law of the burnt-offering, this section comes to teach [the rules] regarding the burning of the fats and limbs [on the altar] that it is valid all night [long], and to teach regarding [sacrifices which became] invalid, which [of them], if taken up [to the altar], must be taken down [from there], and which [of them], if taken up [to the altar], need not be taken down, for every [mention of the word] תּוֹרָה [= teaching] comes to include [something new], [and in this case,] to say [that there is] one teaching for all that ascend [the altar], and even [those which became] invalid, if they were taken up [to the altar], they need not be taken down.

It is the burnt-offering, to exclude [a male animal] which was with a woman and [a female animal] which was with a man, and similar cases, whose disqualification [did not occur] in the Holiness [= the Temple], [but] which became invalid before they came to the Temple courts.

Linen garment, that is the undershirt. Why does the verse say מִדּוֹ [= his measure]? that it should be according to his size.

On his skin, [implying] that nothing should interpose between.

And he shall separate the ashes. He would rake a full pan of consumed ashes — the innermost — and place them on the east [side] of the ramp.

The ashes [which are formed] when the fire consumes the burnt-offering — and makes them ashes. From that ash he separates תְּרוּמָה

“and place it next to the altar.” (On the altar. If he finds limbs which were not yet consumed, he returns them to the altar after he had raked the coals back and forth and taken from the innermost ones, as it states, “the burnt-offering on the altar.”)

He shall remove his garments, this is not obligatory, but good manners, [in order] that he not dirty while taking out the ashes the clothes in which he performs [the Temple service] steadily. Clothes in which he cooked the pot for his master, he should not pour the goblet for his master in them. Therefore [the verse continues]: “and dress in other garments,” of lesser worth than [these].

He shall take out the ashes which are gathered in the heap [at the center of the altar]. When there is a great deal [of ash], and there is no place on the wood pile, he removes it from there. [But] this is not an obligation every day, but the terumoh is obligatory every day.

The fire on the altar shall be kindled with it — [the Torah] here mentioned many kindlings, “on its pyre,” “the fire of the altar shall be kindled with it” “the fire on the altar shall be kindled with it,” “a continual fire shall be alight on the altar.” All of them are expounded in Maseches Yomo, [where] our Rabbis differed on the number of woodpiles which were there.

And arrange the burnt-offering on it, the daily burnt-offering should precede [all other sacrifices].

Fats of the peace-offering, if a peace-offering is brought there. Our Rabbis learned from here: “on it” — upon the morning burnt-offering complete all the sacrifices. From this [we learn] that nothing should be [offered] later than the daily [burnt-offering] of the afternoon.

A continual fire, a fire of which it is said, “continual.” That is [the one] with which they kindled the lamps, as it is said regarding it, “to keep the lamp burning continually,” that too is kindled from the outer altar.

It shall not go out. One who extinguishes the fire on the altar transgresses two prohibitions.

This is the law of the meal-offering, there is one law for all of them, to require oil and frankincense, which are mentioned in the section [dealing with them]. Perhaps, i would not apply the requirement of oil and frankincense, only [to] the meal-offering of a Israelite of which a fistful is taken; how do we know this of a kohein’s meal-offering, which is completely burnt? The verse says: “the law of.”

Bring it, that is bringing near, to the southwest corner [of the altar].

Before Adonoy, that is the west [side of the altar], which is on the side of the Tent of Meeting.

To the front of the altar, that is the south, which is the “face” of the altar, for the ramp is placed in that direction.

He shall separate from it, from that which is united [as one mass], [this teaches] that there should be a full tenth of an [ephah] in the vessel at one time when he takes the fistful.

When he takes his fistful, [implying] that he should not take the fistful by measure.

From some of the meal-offering’s fine flour and some of its oil. From here [we learn] that he takes a fistful from the place in which the oil is plentiful.

The meal-offering, that it should not be mixed with any other [meal-offering].

And all the frankincense which is on the meal-offering, he shall burn. He gathers the frankincense after taking the fistful, and burns it. Since this is explained in only one of the meal-offerings in Vayikro, it was necessary to repeat this section, to include all the meal-offerings according to their rule.

In a sacred place. What is that? In the courtyard of the Tent of Meeting.

It should not be baked [as] leavened, their portion, even the left-over portions [eaten by the kohanim] are prohibited when leavened.

As the sin-offering and as the guilt-offering, the meal-offering of a sinner is like a sin-offering, therefore [if the kohein] took the fistful not for its sake, it is invalid. [In contrast,] a voluntary meal-offering is like a guilt-offering, therefore if he took a fistful not for its sake, it is valid.

Every male, even one who has a physical defect. Why [= regarding to what aspect of the priesthood] is this said? If for eating [whatever the kohein is given as his portion], it was already stated: “the food of his God of the holiest offering [shall he eat]! Rather, to include [kohanim] who have a physical defect in [the privilege] of participating in the apportionment.

Whatever shall touch [them will become sacred]. Holy offerings of a minor degree of sanctity or common food which touch it [= the meal-offering] and absorb from it,

Will become sacred, to become like it, [that is,] if it [= the meal-offering] is invalid, they [= the holy offerings] become invalid, and if it [= the meal-offering] is valid, they shall be eaten under the stringent rule [of eating] the meal-offering.

This is the offering of Aharon and his sons, even ordinary kohanim offer [the] tenth of an ephah on the day when they are inaugurated into the Temple service, but [as for] a Kohein Godol — [he offers it] every day, as it is stated, “a continual meal-offering [half of it in the morning, half of it in the evening],” etc. “The kohein who is anointed in his stead from among his sons [shall also do it], an everlasting statute.”

Saturated, scalded in boiling water as much as needed.

Well-baked, baked many times; after its scalding he bakes it in an oven, and thereupon fries it in a pan.

A meal-offering of broken pieces, this teaches that it requires breaking.

[The kohein] who is anointed in his stead from among his sons, the one anointed of his sons [to serve] in his stead.

It shall be entirely burnt, a fistful is not taken for the remnants to be eaten, but all of it is completely [burnt], and so too: Every meal-offering of a kohein — of a voluntary offering —

shall be completely [burnt]. Completely, all of it equally, to the Most High.

[The kohein] who offers it as a sin-offering, the one who performs its service, through which it is made into a sin-offering.

[The kohein] who offers it as a sin-offering shall eat it. One fit [to perform] the Temple service — excluding one who was [ritually] unclean at the time of sprinkling the blood, who does not share in the meat. It is impossible to say that [this verse] forbids other kohanim from eating it, aside from the one who sprinkles its blood, for it is said below, “Every male among the kohanim shall eat it.”

Whatever shall touch its flesh, every foodstuff which touches and absorbs from it,

Shall become holy, to become like it, if it [= the sin-offering] is invalid, it [= foodstuff] becomes invalid, and if it [= the sin-offering] is valid, it [= the foodstuff] may be eaten according to the stringent rule of the sin-offering.

And when of its blood is sprinkled on the garment. If [something] of its blood is sprinkled on the garment, that bloodspot on the garment whereon it was sprinkled you shall wash in the [Temple] court.

Whatever it is sprinkled, it will have been sprinkled, as [in the verse]: “Neither will their produce extend to the earth” — it will be stretched out.

Must be broken, because the liquid absorbed in it becomes נוֹתָר, and the same is true of all the holy [offerings].

And scoured, an expression like “cleansing ointments for women,” escourement in Old French.

Scoured and rinsed, to cause it to discharge its absorbed [liquids]; but [as for] earthenware pots, the verse teaches us here, that [absorbed liquids] never leave its walls.

Every male among the kohanim may eat it. Thus you learn that “the one who offers it as a sin-offering” — mentioned above — [was not mentioned] in order to exclude other kohanim, but to exclude one who is not fit for bringing it as a sin-offering.

And every sin-offering, etc. If he brought in [some of] the blood of an “outer” sin-offering within, it is invalid.

And every, to include other sacrifices.