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7 β[1] **This is the law of the guilt offering. **The instances in which one brings a guilt offering have already been described above (5:14β26). The Torah now describes the manner of its sacrifice: **It is a sacred sacrament. **The guilt offering is considered an offering of the most sacred order, and its sanctity therefore demands greater stringency than an offering of lesser sanctity. 24
β[2] Because a guilt offering is an offering of the most sacred order,
**in the place where the burnt offering is slaughtered they shall slaughter the guilt offering, **on the north side of the altar (see 1:11). The equation of the guilt offering with the burnt offering is of great significance, as one might have otherwise assumed that the latter is of greater sanctity, since it is burned in its entirety on the altar. **And its blood he, **the priest, **shall cast **from the vessel into which the blood was received when the animal was slaughtered **around the altar, **like the blood of the burnt offering, and unlike the blood of the sin offering, which the priest places with his finger on the horns of the altar.
β[3] Although the guilt offering resembles the burnt offering with regard to the sprinkling of its blood, in other matters it is comparable to the sin offering:
**All of its fat he shall offer from it: The fat tail **of the guilt offering, which may be either a ram or a lamb, 25 **and the **large layer of **fat that covers the innards, **
β[4] **and the two kidneys and the fat that is on them, which is on the flanks, and the diaphragm above the liver; he shall remove it with the kidneys **from the liver, which is not burned on the altar.
β[5] **The priest shall burn them on the altar as a fire offering to the Lord; it is a guilt offering. **
β[6] With regard to the flesh that is not consumed on the altar,
**every male among the priests may eat it; in a holy place it shall be eaten: It is a sacred sacrament. **The requirement to consume the flesh of the guilt offering in a holy place, in the courtyard of the Tabernacle or Temple, stems from its status as an offering of the most sacred order. By contrast, it was permitted for offerings of lesser sanctity to be consumed anywhere in the Israelite camp surrounding the Tabernacle in the wilderness, or anywhere in Jerusalem during the time the Temple was in existence.
β[7] **Like the sin offering, so is the guilt offering; there is one law for them. **In both cases, **the priest that atones with it, it, **the flesh of the offering, **shall be his. **The right to consume the guilt offering is given to the priest that sacrifices it. He may choose to consume it himself or divide it among the other priests
β[8] Similarly, in the case of
**the priest who presents the burnt offering of a man, **although the flesh is burned in its entirety, **the hide of the burnt offering that he presents, it shall be for the priest, **not the individual who brings the offering. This law holds true for other offerings as well, with the exception of the peace offering. 26
β[9] **Every meal offering that is baked in the oven, and any prepared **by frying **in a deep pan, or on a **shallow **pan, it shall be for the priest who presents it. **
β[10] **Every meal offering, **either **mixed with oil, **e.g., the voluntary meal offering of flour mixed with oil (see 2:1) **or dry, **e.g., the meal offering of a sinner, which does not contain any oil (see 5:11), **shall be for all the sons of Aaron, one like another. **
β[11] **This is the law of the peace offering that one presents to the Lord. **The peace offering, which is consumed in partnership, as it were, with God, has already been mentioned above (chap. 3). Here, the Torah discusses a particular type of peace offerings whose laws are unique.
β[12] **If he presents it for thanksgiving, **then although it is indeed a peace offering with regard to its sanctity and the manner in which it is sacrificed, there is an additional requirement: **He shall present with the thanks offering unleavened loaves mixed with oil, and unleavened wafers, **similar to pitas, **smeared with oil, and loaves of boiled high-quality flour, **flour that is first boiled and then baked into loaves, 27 **mixed with oil. **
β[13] Although leavened bread is generally forbidden as part of an offering (see 2:11), in this exceptional case,
**with loaves of leavened bread he shall present his offering with the thanks offering of his peace offerings. **
β[14] **He shall present from it, **the loaves, **one of each offering, **one unleavened loaf mixed with oil, one unleavened wafer smeared with oil, one loaf of boiled fine flour mixed with oil, and one loaf of leavened bread, **as a gift to the Lord; it shall be for the priest who sprinkles the blood of the peace offering. **The remaining loaves belong to the owner of the thanks offering.
β[15] **The flesh **that remains **of the thanks offering of his peace offerings, **after the removal of the portions intended for burning on the altar, **shall be eaten on the day of its offering. **In contrast to a typical peace offering, a thanks offering may be consumed only on the day it is offered; **he shall not leave any of it until the **next **morning. **
β[16] In contrast to a thanks offering, which may be consumed only on the day of its offering and the following night,
**if his offering is **brought in fulfillment of **a vow **to bring an offering, **or a pledge **to offer a specific animal, **on the day that he presents his offering it shall be eaten and **also **on the morrow, and that which remains of it **on the first day **may be eaten **on the morrow as well. In all, a vow offering or a pledge offering may be consumed for two days and the evening between them.
β[17] **That which remains of the flesh of the offering on **the morning of **the third day shall be burned in fire. **
β[18] **If the flesh of his peace offerings shall be eaten on the third day, it shall not be accepted, nor shall it be credited to him that presents it; **rather, **it shall be a detestable thing. **The Sages explain that the verse refers to a case where, at the time of an animalβs sacrifice, an individual expresses intent to leave over some of the flesh until the third day, which disqualifies the offering. Although the leftover flesh does not appear different from other flesh, it is rendered detestable [ *piggul *] by Torah law, and **the person who eats from it shall bear his iniquity. **
β[19] The Torah now states another law that resembles those of the leftover and detestable flesh, both of which disqualify an offering and render its consumption prohibited:
**The flesh **of an offering **that shall touch any impure item shall not be eaten. **Leftover and detestable flesh are not impure by Torah law, although the Sages decreed that they transmit some measure of impurity. 28 Sacrificial meat that contracts ritual impurity may not be consumed, even if it is not leftover or detestable. Rather, **it shall be burned in fire; and with regard to the **ritually pure **flesh **of a peace offering, **every pure person may eat **the **flesh, **not only the owner of the offering. 29
β[20] **The person who eats flesh of the peace offering that is to the Lord while his ritual impurity is upon him **receives a severe punishment: **That person shall be excised from his people. **
β[21] This holds true not only for ritual impurity that stems from the person himself, but also from impurity that comes from without:
**When a person touches anything impure: the impurity of man, **that is, any one of the types of impurities that a person may contract, 30 **or a non-pure animal, **a non-kosher animal carcass, **or any impure, detestable thing, **a dead creeping animal (see 11:20β43), once an individual touches any of the aforementioned sources of impurity, he is rendered impure, **and **consequently, if he shall **eat of the flesh of the peace offering that is to the Lord, that person shall be excised from his people. **
β[22] Until now, the Torah has described three categories of disqualifications with regard to a peace offering, which are also applicable to all other offerings: leftover flesh, which results from inaction, that is, failure to consume an offering within its allotted time; detestable flesh, which is the result of prohibited intent; and ritual impurity, which is dependent on an action, contact with an impure item. The punishment for consuming any of these disqualified offerings is severe: excision from the people. The following law does not directly pertain to offerings, but it bears relation to the laws stated above:
**The Lord spoke to Moses, saying: **
β[23] **Speak to the children of Israel, saying: All fat of a bull or a sheep or a goat you shall not eat. **One may not consume the fat of those types of animals that may be brought as an offering, even if they are not sacrificed in practice.
β[24] **The fat of an unslaughtered carcass **of a pure animal that died naturally, **and the fat of a mauled animal **or an animal with an equally severe injury or defect **may be used for all labor. **You may benefit from such fat in any manner, 31 **but you shall not eat it. **
β[25] **For anyone who eats fat from an animal that one could offer from it a fire offering to the Lord, the person eating shall be excised from his people. **In addition to the earlier prohibition against consuming the fat of an offering (3:17), the Torah states here that this prohibition applies even to animals that are not fit to be brought as offerings, such as an unslaughtered carcass and a mauled animal, and that one who consumes the fat of an animal is liable to excision.
β[26] Likewise,
**all blood you shall not eat in any of your dwellings, of bird or of animal. **Since their blood is sacrificed as an offering to God on the altar, it may not be consumed by man (see 3:17). In contrast to the prohibition against consuming the fat of an offering, this prohibition extends even to the blood of birds, as there are bird offerings whose blood is placed on the altar as well.
β[27] Moreover,
**any person who eats any blood, **even the blood of an animal that may not be sacrificed as an offering, **that person shall be excised from his people, **though the Sages derived that this does not include the blood of smaller creatures such as fish or grasshoppers. 32 Although some of their laws differ from one another, the prohibitions against consuming fat and consuming blood are similar in that the basis for their prohibition is that both are sacrificed as offerings to God, as mentioned in the previous verse. In addition, both prohibitions apply to non-sacred animals in addition to sacrificial animals. However, while the prohibition with regard to fat applies only to species of animals that are fit to sacrifice as an offering, the prohibition with regard to blood applies to other creatures as well, albeit for another reason. 33
β[28] The Torah now describes various details with regard to the peace offering that were previously unmentioned:
**The Lord spoke to Moses, saying: **
β[29] **Speak to the children of Israel, saying: The one who presents his peace offering to the Lord shall **himself **bring his offering to the Lord from his peace offering **. 34
β[30] **His own hands shall bring the fire offerings of the Lord; the fat on the breast he shall bring it. **The fat rests on the breast when they are presented in his hands, but only the fat will be burned on the altar, while with regard to **the breast, **he is **to wave it as a wave offering **to display it **before the Lord **. 35 However, it is not offered on the altar.
β[31] **The priest shall burn the fat on the altar; and the breast shall be for Aaron and for his sons. **The breast is the priestly portion of the peace offering. Aside from the breast and the fats, the majority of the offering is consumed by its owner in the Tabernacle. The consumption of the fat on the altar in close proximity to the ownerβs meal can be likened to a feast in which man and God partake together.
β[32] In addition to the breast,
**the right haunch **of the offering **you shall give to the priest as a gift from your peace offerings. **
β[33] The Torah reiterates a principle that was mentioned previously (verses 8β10, 14):
**The one who presents the blood of the peace offering and the fat from the sons of Aaron, **the priest who sacrifices the peace offering, and any priest who assists the priest directly or indirectly, **for him shall be the right haunch as a portion. **
β[34] **For I have taken the breast of waving and the haunch of lifting from the children of Israel, from their peace offerings, and have given them to Aaron the priest and to his sons as an eternal allotment from the children of Israel. **Just as I have taken the fat and the portions to be burned on the altar, so too I have taken the breast and the right haunch from the peace offerings and given them to the priests. The Sages teach: The priests eat from the table of the Most High. 36 In other words, the owner of the offering does not give the breast and the right haunch to the priests. Rather, these portions are Godβs and should have been burned on the altar, but God gave them to the priests for consumption.
β[35] **This is the portion [ *mishh **Ξ *], **or, alternatively, the gift of splendor or greatness, **of Aaron, and the portion of his sons, from the fire offerings of the Lord, on the day that He brought them near to serve as priests to the Lord, **
β[36] **that the Lord commanded to give to them on the day He anointed them. **With their appointment to the priesthood, Aaron and his sons were granted certain rights **from the children of Israel. **Although this commandment was stated on the day of their anointment, the gifts of the priesthood shall be **an eternal statute for their generations, **and they shall be given to the priests in any generation in which offerings are brought.
β[37] In summary:
**This is the law, **the statutes and ordinances, **for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering **
β[38] **that the Lord commanded Moses at Mount Sinai, **which perhaps refers to the Tent of Meeting, which was erected opposite Mount Sinai, 37 **on the day of His commanding the children of Israel to present their offerings to the Lord **in the Tabernacle, 38 **in the wilderness of Sinai. **
Version: The Steinsaltz Tanakh - English
Source: https://korenpub.com/collections/the-steinsaltz-tanakh/products/steinsaltz-tanakh
License: Copyright: Steinsaltz Center