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1 โ[1] ** ืื ืคืฉ ืื ืชืงืจืื ืงืจืื ืื ืื, And a person who offers a meal-offering, etc.** *Torat Kohanim* views the word ืื ืคืฉ as both inclusive and restrictive, the singular ื ืคืฉ being considered restrictively in that a voluntary meal-offering is not acceptable from a community; on the other hand, the letter ื which introduced this verse is interpreted inclusively, to teach that whereas the ืืื ืืฉืื, the High Priest who offers mandatory meal-offerings daily and who is not permitted to offer such a meal-offering as atonement in the event he had defiled himself before entering the Temple or while inside, -something that an ordinary Israelite is permitted to do,- is nonetheless allowed to bring a voluntary meal-offering in normal cirmcumstances.
โ[2] Why did the Torah write a single word which is restrictive and inclusive at one and the same time? Perhaps the reason is that seeing that the meal-offering by a group of people could be excluded only by reference to the High Priest's inclusion, the Torah felt that both of these *halachot* should be alluded to in the same word, even though these two ืืืืืช themselves appear contradictory. Had it not been for the fact that the letter ื enabled us to include the High Priest in the category of individuals from whom ordinary (not intended for atonement) meal-offerings are acceptable, there would have been no need to write a word which would indicate that a group of people is denied such a privilege. Why would I even have imagined that groups would be allowed to offer such meal-offerings [the cheapest offering there is. Ed.] that I should have had to exclude them?
Version: Or Hachayim, trans. Eliyahu Munk
Source: http://www.urimpublications.com/or-hachayim-commentary-on-the-torah-5-vols.html
License: CC-BY