Rashi on TanakhLeviticus 7

It is most holy. It is offered, but its exchange is not offered.

(They will slaughter, [the verse] has given us many slaughters. Though we have not found a guilt-offering [offered on behalf] of a community, it is said, “they will slaughter” — a plural, and he [= R. Eliezer] attributed it to a burnt-offering, to include a communal burnt-offering [for the requirement that the slaughter] be in the north [of the altar].)

And all its fat, etc. Until here it has not been set forth the fats [to be burnt on the altar] in regard to the guilt-offering. Therefore, it was necessary to set them out here. However, [burning the fats of] the sin offering, has already been set forth in the section of Vayikra.

The [fat] tail, since the guilt-offering is brought only from a ram or lamb, and a ram and lamb have [already] been included [in the requirement that] the fat tail [be burnt].

It is a guilt-offering — until its name is removed from it. This teaches us regarding a guilt-offering whose owners have died or whose owners have been atoned for, even though its value is destined to ascend the unemployed (lit., summertime) altar; if it was slaughtered without any designation, it is invalid for a burnt-offering before it is removed for pasture. [This phrase] does not come to teach [us] regarding a guilt-offering that it is invalid [when offered] not for its own sake, as they expounded [the word] hu’, “it is” which is written in [the section regarding] a sin-offering, because [regarding a] guilt-offering it is said “it is a guilt-offering” only after its fats have been burnt [on the altar], while [the guilt-offering] itself even though its fats have not been burnt is valid.

It is most holy, this is expounded in Toras Kohanim [= Sifra].

One law applies to them both, in regard to this matter.

The kohein who will bring about atonement with it, the one who is fit to [accomplish] atonement shares in it, excluding a טְבוּל יוֹם, a מְחוּסַר כִּפּוּרִים and an אוֹנֵן .

The skin of the burnt-offering that he brought shall belong to the kohein, it shall belong to him, excluding a טְבוּל יוֹם and a מְחוּסַר כִּפּוּרִים and an אוֹנֵן, who do not share in the skin.

To the kohein who offers it, etc. Perhaps [the means] to him alone? The verse says: [It] shall belong to all the sons of Aharon. Perhaps to all of them? The verse says: “to the kohein who offers.” How is this? [It belongs] to the priestly family [officiating on] that day the [the sacrifice] was offered.

Mixed with oil, this is a voluntary meal-offering.

Or dry, this is the meal-offering of a sinner, and the meal-offering of jealousy, which have no oil [and are therefore dry].

If he brings it as a thanksgiving offering, if [he brings the offering] regarding a matter of thanksgiving for a miraculous act which occured to him — such as [those which happen] to seafarers or those who traverse deserts or those incarcerated in prisons or a sick person who was healed — [all these are among those] who must give thanks, for it is written regarding them: “Let them thank God for His graciousness and His wonders for humankind, and let them sacrifice thanksgiving offerings.” If it is because of one of these situations that he vowed these peace-offerings then they are peace-offerings of thanksgiving, and require [the loaves of] bread recorded in the section, and are eaten for [only] a day and night, as set forth here.

He shall bring along with his thanksgiving offering four kinds of bread — [i.e.,] loaves and wafers and cakes saturated in oil, three kinds of matzoh. It is [further] written [concerning these]: “along with loaves of leavened bread,” etc. And each kind [consisted of] ten loaves — so it is set forth in Menochos. The amount [required consists of] five Jerusalemite se’in, which are [equivalent] to six “desert” ones, [making] twenty esronos.

Saturated, dough scalded in boiling water as much as needed.

He shall bring his offering along with the sacrifice. This tells [us] that the bread is not holy as such that it itself is sacred to become invalid by [being] taken out [of the Temple courts] [or by being touched by] a טְבוּל יוֹם, nor to be removed [from its sanctified status] becoming common food through monetary redemption, until the sacrifice is slaughtered.

One from each offering, one [loaf of] bread of each type he should take as an offering (תְּרוּמָה) for the kohein who does the service [for this sacrifice], and the rest is eaten by the owners. The flesh [of the sacrifice] belongs to the owners, except for the breast and thigh which are in it, as is set forth below [in regard to] the offering of the breast and thigh of the peace-offerings — and the thanksgiving offering is called a peace-offering.

And the flesh of his thanksgiving peace-offering. There are many inclusions here: to include a sin-offering, a guilt-offering, the ram [the guilt-offering of] a nazirite, and the festal offering of the fourteenth [of Nisan] — [all of which] may be eated for a day and a night.

On the day of its sacrifice it may be eaten, and as the time limit of its flesh is the time limit of its bread.

He shall not leave over any of it until morning, but he may eat it all night. If so, why did they [= the Rabbis] say: until midnight? In order to keep a person far from sin.

If either a vow or a voluntary offering, which he did not bring as thanksgiving for a miracle [as above], it does not require bread [to accompany the sacrifice], and it may be eaten for two days [and the night between], as is set forth in the section.

And on the next day the remnant of it on the first [day] may be eaten. This vov is redundant [without an inclusion being intended], and there are many like it in Scripture, such as “and these are the sons of Tziv’on: and Ayoh and Anoh,” “and give and the Temple and the host to be trampled.”

And if it will be eaten, etc. [this refers to] one who intends during the slaughtering to eat it on the third [day, which is forbidden] — [it is of this case] that the verse speaks. Perhaps if he ate of it on the third [day], [the sacrifice] should become invalid retroactively? The verse says: “it will not be favorably accepted from the one who brings it” — it becomes invalid [only] at the time of offering it, but it does not become invalid on the third [day]. And thus is its explanation: At the time of its offering this should not enter the mind [of the kohein], and if he thought of it, “it will be an abomination.”

And anyone who eats of it — even during the time limit — shall bear its iniquity.

And the flesh of the sacred [animals] of the peace-offerings,

That shall touch any unclean [thing] may not be eaten. As to the flesh — to include a limb, part of which went out; that, the inner part is permitted [to be eaten].

Every [ritually] pure person may eat [the] meat. What does the verse say? Since it is said, “and the blood of your sacrifices should be poured out [on the altar],” etc., “and the flesh you may eat,” perhaps [no one] but the owners may eat peace-offerings? Therefore it is said: “Every [ritually] clean person shall eat [the] meat.”

([As for] the flesh, every [ritually] pure person may eat [the flesh], as though to say, everything which I forbade you in regard to the sin-offering and guilt-offering, that if they go outside the [Temple-court] partitions, they are forbidden, as is written, “in the courtyard of the Tent of Meeting shall they eat it” — regarding this [flesh] I say to you, “Every [ritually] clean person shall eat [the] meat,” even throughout the city [of Jerusalem])

And his uncleanness is on him. The verse speaks of bodily uncleanness, but a [ritually] clean person who ate [ritually] unclean [sacrificial meat], is not punished with כָּרֵת, but rather with the warning of “and the flesh which shall touch anything unclean, etc.” [However,] the warning for a [ritually] unclean person who ate [ritually] clean [sacrificial meat] is not explicitly [mentioned] in the Torah. Rather, the Sages derived it by [means of] a גְזֵרָה שָׁוָה . Three כְּרִיתוֹת are mentioned in regard to those who eat sacrificial meat while [ritually] unclean, and our Rabbis explained them in [Maseches] Shevu’os: One is [to teach] a general rule [regarding all sacrifices], one [teaches the rule regarding] a particular case, and one to teach regarding a sliding-scale sacrifice, which is recorded only [to prescribe atonement] for the uncleanness of the Temple and its holy [food].

May be used for any purpose. [This] comes to teach regarding [forbidden] fat, [that it] does not acquire uncleanness [due to] neveiloh. [and therefore cannot cause uncleanliness of Neveiloh]

But you are surely not permitted to eat it. Says the Torah: Let the prohibition of נְבֵלָה and טְרֵפָה come and fall on [= be added to] the prohibition of חֵלֶב, for if [a person] eats it he will be liable for the prohibition of neveiloh also, and you should not say [that one] prohibition may not fall [= be added] onto another.

Be it of fowl or beast, excluding the blood of fish and grasshoppers.

In all your dwelling places. Since this is an obligation of the individual, and is not an obligation [which pertains] to land [in the Land of Israel], it applies in all [Jewish] habitations. And in Maseches Kiddushin, chapter 1, it is explained why it was necessary to state [this].

His hands shall bring it, etc. [To teach] that the owner’s hand[s should be] on top, and the fat and breast placed in it, [with] the kohein’s hand beneath [them] and he waves them.

The fire-offerings of Adonoy, and what are the fire-offerings?

He shall bring it, the fat on the breast. When he brings it from the slaughter house, he places the fat on the breast, and when he places it into the hand of the kohein who waves it, the breast turns out [to be] above and the fat below, and this is what is said in another place, “The thigh of the offering and the breast of the waving on the fire offerings of the fats shall they bring to wave,” etc. And after the waving he gives it to the kohein who [is to] burn it [on the altar], and [so] the breast turns up below, and this is what is said, “And they place the fats on the breasts and he burns the fats on the altar.” [This] teaches us that three kohanim are required for it, so it is explained in Menochos.

He shall bring it, the fat on the breast. Why does he bring the breast? He brings it to wave it, and not that it should become [part] of the fire offerings. Since it is said: The fire offerings of Adonoy, the fat on the breast, perhaps the breast too should be [part of] the fire offerings? Therefore it is said, the breast to wave, etc.

And the kohein shall burn the fat, and after that, The breast shall belong to Aharon. It teaches us that the meat is not eaten while the fats are below the altar.

Thigh, [the right rear leg] from the knee joint which is sold with the head until the middle joint, which is the calf of the leg.

Whoever offers the blood of the peace-offerings, etc. He who is fit for sprinkling [the blood] and burning the fats — excluding one who is [ritually] unclean at the time of the sprinkling of the blood or at the time of burning the fats, [and therefore one] who may not share in the meat.

Wave, uplift. He moves them to and fro [horizontally, in all four directions], he raises and lowers.

And for the installation-sacrifices, for the day of installation of the kehunoh.