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Portion one - corresponding to the first day of the week in the Jewish calendar (Sunday).
1. And it was on the eighth day, that Moses summoned Aaron and his sons and the elders of Israel. 2. And he said to Aaron, "Take for yourself a bull calf as a sin offering, and a ram as a burnt offering, [both] unblemished, and bring [them] near before the Lord. 3. And to the children of Israel, you shall speak, saying, 'Take a he goat as a sin offering; and a calf and a lamb, [both] in their first year and [both] unblemished, as a burnt offering, 4. and an ox and a ram as peace offerings, to slaughter before the Lord, and a meal offering mixed with oil, for today the Lord is appearing to you.' " 5. And they took what Moses had commanded, to the front of the Tent of Meeting, and the entire community approached and stood before the Lord. 6. And Moses said, "This is the thing the Lord has commanded; do [it], and the glory of the Lord will appear to you." 7. And Moses said to Aaron, "Approach the altar and perform your sin offering and your burnt offering, atoning for yourself and for the people, and perform the people's sacrifice, atoning for them, as the Lord has commanded. 8. So Aaron approached the altar and slaughtered his sin offering calf. 9. And Aaron's sons brought forward the blood to him, and he dipped his finger into the blood, placing [some] on the horns of the altar, and he poured the blood at the base of the altar. 10. And the fat, the kidneys, and the diaphragm with the liver from the sin offering, he caused to [go up in] smoke on the altar, as the Lord had commanded Moses. 11. And he burned the flesh and the hide in fire, outside the camp. 12. And he slaughtered the burnt offering. And Aaron's sons presented the blood to him, and he dashed it on the altar, around. 13. And they presented the burnt offering to him in its [prescribed] pieces, along with the head. And he caused [them] to [go up in] smoke on the altar. 14. And he washed the innards and the legs, and he caused [them] to [go up in] smoke on the altar, along with the burnt offering. 15. And he brought forward the people's sacrifice; he took the people's sin offering goat, slaughtered it, and made it a sin offering, like the first one. 16. And he brought forward the burnt offering and prepared it according to the law. Rashi's Commentary 1. And it was on the eighth day. of the investitures. It was the first of the month of Nissan, the very day on which the Mishkan was erected. And [this day] took ten “crowns” [of distinction], which are enumerated in Seder Olam 7. — [Torath Kohanim 9:1] [called…] the elders of Israel. to inform them that it was by the express command of God that Aaron was entering into the Kehunah Gedolah , so that they should not say that he entered of his own accord. 2. Take for yourself a bull-calf. [This was] to inform [Aaron] that the Holy One, Blessed is He, had granted him atonement through this calf for the incident involving the [golden] calf, which he had made. — [see Tanchuma 10] 4. for today the Lord is appearing to you. to make His Shechinah rest in the work of your hands [i.e., the work of the Mishkan], and for this reason, these sacrifices are obligatory for this day. 7. Approach the altar. [Moses had to order Aaron to do so,] because Aaron was bashful and afraid to approach [the altar]. So Moses said to him: “Why are you ashamed? For this [function] you have been chosen!” - [Torath Kohanim 9:7] your sin offering. The bull-calf. and your burnt offering. The ram. the people’s offering. The he-goat, the calf, and the lamb. Wherever the [unqualified] term עֵגֶל (calf) is stated [in Scripture], it denotes one in the first year. This [rule] is derived from this passage. [The term פַּר denotes one in the third year, עֵגֶל בֶּןבָּקָר one in the second year, and עֵגֶל one in the first year.]- [Torath Kohanim 4:208] 11. the flesh and the hide. We do not find [in Scripture] an outside sin-offering [i.e., one whose blood is sprinkled on the outside altar] to be burned, with the exceptions of this [instance] and [the sin-offerings] of the investitures. And all these [exceptions] were [burnt] at the express command [of God]. 12. presented. Heb. וַיַּמְצִיאוּ. [This term] denotes “presentation” and “preparation.” 15. and made it a sin-offering. Heb. וַיְחַטְּאֵהוּ. He sacrificed it according to the law of the sin-offering (חַטָּאת). like the first one. like his own calf. 16. and prepared it according to the law. which is specified regarding a voluntary burnt-offering in [Parashath] Vayikra (1: 117) - [Beitzah 20a] |
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#2 |
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Fourth Portion (Wedensday)
24. and sang praises. Heb. ויַָּרֹנּוּ, as Targum [Onkelos] renders it [namely, “and they praised†God]. Chapter 10 2. And fire went forth. Rabbi Eliezer says: Aaron’s sons died only because they rendered halachic decisions in the presence of Moses, their teacher. Rabbi Ishmael says: [They died because] they had entered the sanctuary after having drunk wine. The proof is that after their death, [Scripture] admonished the survivors that they may not enter the sanctuary after having drunk wine. This is analogous to a king who had a faithful attendant. [When he found him standing at tavern entrances, he severed his head in silence and appointed another attendant in his place. We would not know why he put the first to death, but for his enjoining the second thus, “You must not enter the doorway of taverns,†from which we know that for such a reason he had put the first one to death. Thus [it is said], “And fire went forth from before the Lord and consumed them, and they died before the Lord.†But we would not know why they [Nadab and Abihu] died, but for His commanding Aaron, “Do not drink wine that will lead to intoxication.†We know from this that they died precisely on account of the wine. For this reason Scripture showed love to Aaron by directing the divine utterance to him alone, thus, “Do not drink wine that will lead to intoxication,â€Â] as recounted in Vayikra Rabbah (12:1). 3. This is what the Lord spoke. But when did He speak? [It was when He said], “And I will meet with the children of Israel, and it will be sanctified through My glory (בִּכְבוֹדִי) †(Exod. 29:43). Do not read בִּכְבוֹדִי, “through My glory,†but בִּמְכֻבָּדַי, “through My honorable ones.†Moses said to Aaron, “Aaron, my brother! I knew that this House was to be sanctified through the beloved ones of the Omnipresent, but I thought it would be either through me or through you. Now I see that they [Nadab and Abihu] were greater than I or you!â€Â- [Vayikra Rabbah 12:2] And Aaron was silent. [and did not complain. Consequently,] he was rewarded for his silence. And what reward did he receive? That God addressed him exclusively in the [ensuing] passage regarding those who drink wine [as verse 8 says, “And the Lord spoke to Aaron, saying…â€Â].  [Vayikra Rabbah 12:2] with those near to Me. [I.e.,] My chosen ones. and before all the people I will be glorified. When the Holy One, blessed is He, exacts judgment upon the righteous, He becomes feared, exalted, and praised. Now, if this is so concerning the righteous, how much more is it so concerning the wicked! Similarly, the verse says “You are awesome, O God, from Your sanctuaries (מִמִּקְדָּשֶׁי) †(Ps. 68:36). Do not read מִמִּקְדָּשֶׁי “from Your sanctuaries,†but מִמְּקֻדָּשֶׁי, “because of Your sanctified ones.†- [Zev. 115b] 4. Aaron’s uncle. Uzziel was Amram’s brother, as it says, “And the sons of Kohath were [Amram…and Uzziel], etc.†(Exod. 6:18). carry your kinsmen [from within the Sanctuary], etc.. As a person would say to his fellow [when someone had died at a wedding feast], “Remove the deceased from before the bride so as not to disturb the joyous occasion.†[Here, too, Mishael and Elzaphan were to remove the dead “from inside the sanctuary,†so as not to disturb the serenity of the investitures of the Sanctuary.] 5. with their tunics. [i.e., with the tunics] of the dead ones [the tunics of Nadab and Abihu, not Mishael and Elzaphan, for the latter were Levites and did not wear the tunics of the kohanim]. This teaches us that their garments had not been burnt, but [only] their souls. Two thread-like [sparks] of fire entered their nostrils [thereby destroying their souls along with all their internal organs, but leaving their external body structures intact. See Be’er Basadeh].  [Torath Kohanim 10:25] 6. Do not leave [your heads] unshorn. [I.e.,] do not let your hair grow long.  [Torath Kohanim 10:25] [Had Moses not commanded them, they would have let their hair grow long as a sign of mourning. We learn] from here that a mourner is forbidden to cut his hair (Moed Katan 14b). “But you shall not disturb the happiness of the Omnipresent [at the investitures of the Mishkan].†so that you shall not die. But if you do so [and leave your heads unshorn and rend your garments], you will die.  [Torath Kohanim 10:31] But your brothers, the entire house of Israel, [shall bewail]. From here [we learn] that when [Torah] scholars are afflicted, all of Israel is obligated to mourn for them. 9. wine that will lead to intoxication. Heb. יַיִן וְשֵׁכָר. [שֵׁכָר does not mean other strong drink,] but wine in a manner that leads to intoxication" [namely, sufficient wine to cause intoxication, undiluted, and drunk without interruption].  [Torath Kohanim 10:35] when you go into the Tent of Meeting. We know only [that a kohen is forbidden] to enter the Heichal [after drinking wine]. How do we know that [this prohibition applies also to] approaching the altar [which is outside the Heichal]? [The answer is:] Here [in our verse] it speaks of “entering the Tent of Meeting.†Regarding washing the hands and feet [at the washstand-see Exod. 30:1721], “entering the Tent of Meeting†is [also] mentioned (verse 20). [Now, concerning washing, approaching the altar is regarded as similar to entering the Tent of Meeting insofar as both require washing the hands and feet, as it says, “When they enter the Tent of Meeting, they shall wash with water… or when they approach the altar to serve†(Exod. 30:20). Hence,] just as there [in the case of washing], Scripture made approaching the altar the same as entering the Tent of Meeting, here too, it made approaching the altar the same as entering the Tent of Meeting [insofar as both are equally prohibited when the kohen has drunk wine].  [Torath Kohanim 10:37] 10. to distinguish. [I.e.,] so that you can distinguish between a holy service and one that has been profaned. Thus you have learned that if one performed a particular service [after having drunk wine], it is invalid.  [Torath Kohanim 10:39] 11. and to instruct. [This] teaches that an intoxicated person is prohibited to render halachic decisions. One might think that he incurs the death penalty [like the intoxicated kohen who performs the sacrificial service (see verse 9)]. Scripture [therefore] says, “[neither] you nor your sons with you…so that you shall not die†(verse 9). [This implies that only intoxicated] kohanim in their service incur the death penalty, whereas [intoxicated] sages who render halachic decisions do not incur the death penalty.  [Torath Kohanim 10:38] |
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#3 |
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Six portion (Friday)
1. And the Lord spoke to Moses and to Aaron, to say to them: 2. Speak to the children of Israel, saying: These are the creatures that you may eat among all the animals on earth: 3. Any animal that has a cloven hoof that is completely split into double hooves, and which brings up its cud that one you may eat. 4. But these you shall not eat among those that bring up the cud and those that have a cloven hoof: the camel, because it brings up its cud, but does not have a [completely] cloven hoof; it is unclean for you. 5. And the hyrax, because it brings up its cud, but will not have a [completely] cloven hoof; it is unclean for you; 6. And the hare, because it brings up its cud, but does not have a [completely] cloven hoof; it is unclean for you; 7. And the pig, because it has a cloven hoof that is completely split, but will not regurgitate its cud; it is unclean for you. 8. You shall not eat of their flesh, and you shall not touch their carcasses; they are unclean for you. 9. Among all [creatures] that are in the water, you may eat these: Any [of the creatures] in the water that has fins and scales, those you may eat, whether [it lives] in the seas or in the rivers. 10. But any [creatures]that do not have fins and scales, whether in the seas or in the rivers, among all the creeping creatures in the water and among all living creatures that [live] in the water, are an abomination for you. 11. And they shall be an abomination for you. You shall not eat of their flesh, and their dead bodies you shall hold in abomination. 12. Any [creature] that does not have fins and scales in the water is an abomination for you. 13. And among birds, you shall hold these in abomination; they shall not be eaten; they are an abomination: The eagle [or the griffin vulture], the kite, the osprey, 14. the kestrel, and the vulture after its species, 15. and the raven after its species, 16. the ostrich, the jay, and the sparrow hawk, and the goshawk after its species; 17. The owl, the gull, the little owl; 18. The bat, the starling, the magpie; 19. the stork, the heron after its species; the hoopoe and the atalef [bat?]; 20. Any flying insect that walks on four, is an abomination for you. 21. However, among all the flying insects that walk on four [legs], you may eat [from] those that have jointed [leg like] extensions above its [regular] legs, with which they hop on the ground. 22. From this [locust] category, you may eat the following: The red locust after its species, the yellow locust after its species, the spotted gray locust after its species and the white locust after its species. 23. But any [other] flying insect that has four legs, is an abomination for you. 24. And through these you will become unclean; anyone who touches their dead bodies will be unclean until evening; 25. And anyone who carries their carcass shall immerse his garments, and he shall be unclean until evening: 26. Any animal that has a cloven hoof that is not completely split, and which does not bring up its cud, is unclean for you. Anyone who touches them shall become unclean. 27. And among all the animals that walk on four legs, any [animal] that walks on its paws is unclean for you. Anyone who touches their carcass will be unclean until evening. 28. And one who carries their carcass shall immerse his garments, and he will be unclean until evening. They are unclean for you. 29. And this is unclean for you among creeping creatures that creep on the ground: The weasel, the mouse, and the toad after its species; 30. The hedgehog, the chameleon, the lizard, the snail, and the mole. 31. These are the ones that are unclean for you, among all creeping creatures; anyone who touches them when they are dead will be unclean until evening. 32. And if any of these dead [creatures] falls upon anything, it will become unclean, whether it is any wooden vessel, garment, hide or sack, any vessel with which work is done; it shall be immersed in water, but will remain unclean until evening, and it will become clean. |
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#4 |
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Rashi
33. into whose interior. An earthenware vessel becomes unclean only through [the defiling item entering] its inner space [even if it does not touch the vessel wall. If it touches the outer wall, however, the vessel does not become unclean].  [Chul. 24b] whatever is inside it becomes unclean. The vessel in turn defiles whatever is in its inner space (other editions: in its interior). and you shall break [the vessel] itself. This teaches us that it [an earthenware vessel] cannot be purified in a mikvah. [Consequently, if you wish to use it, you must break it so that it cannot be used for its original use.]- [Torath Kohanim 11:132] 34. Of any food that is [usually] eaten. This refers back to the preceding verse, [as if to say]: whatever is inside it shall become unclean… of any food that is [usually] eaten, upon which water comes-if it is inside an unclean earthenware vessel-will become unclean. Likewise, any liquid that is [usually] drunk, in any vessel, meaning that it is in the inner space of an unclean earthenware vessel, will become unclean. From here we learn many things. We learn that food becomes predisposed and prepared to contract uncleanness only if water had, at one time, come upon it. And once water has come upon it, the food can contract uncleanness forever, even if it is dry. Wine, oil, and whatever is called a beverage (מַשְׁקֶה) predisposes seeds to receive uncleanness, just as water [does] (Torath Kohanim 11:135). [The liquids that fall under the category of מַשְׁקֶה are: water, dew, oil, wine, milk, blood, and bee-honey.] For our verse [here] is to be expounded as follows: “upon which water comes will become unclean, or any beverage that is [usually] drunk, which is in any vessel, it shall become unclean.†[I.e.] the food [will become unclean]. Our rabbis also learned from this verse that an item with a secondary degree of uncleanness does not defile vessels, for we learned (Shab. 138b): One might think that all vessels would become defiled [when they enter] the inner space of an [unclean] earthenware vessel; Scripture, therefore, says (verses 3334): כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא [lit., “anything inside it becomes unclean]… מִכָּל הָאֹכֶל [lit., of any food]â€Â; i.e., food and liquid are defiled by the inner space of an [unclean] earthenware vessel, but [other] vessels do not become defiled by the inner space of an [unclean] earthenware vessel. Because a שֶׁרֶץ is a primary source of uncleanness (אָב הַטֻּמְאָה), and the vessel that becomes defiled by it is a secondary source of uncleanness (וְלָד הַטֻּמְאָה). Consequently, it does not in turn defile [other] vessels contained within it. We also learned [from this verse] that if a שֶׁרֶץ fell into the inner space of an [earthenware] oven that contained bread, and the שֶׁרֶץ did not touch the bread, the oven becomes [defiled with] first degree [uncleanness], while the bread is [defiled with] second degree [uncleanness. In this case,] we do not say that the oven is perceived as though it were “filled with uncleanness,†so that the bread contained within becomes [defiled as well with] first degree [uncleanness], for if we were to say so, no vessel would be excluded from becoming defiled by the inner space of an earthenware vessel since uncleanness itself has directly touched the surface of this second vessel (Shab. 138b). We also learned [from this verse] about the contact of water [with food]-that this predisposes seeds [to receive uncleanness] only if the water wetted the seeds after they had been detached from the earth. For, if one were to say that they become predisposed [to contract uncleanness] while still attached [to the ground], there is [no food produce] upon which no water has come [at one time or another]. In that case, why would [Scripture] tell us: “upon which water comesâ€Â? [It must therefore mean: after it has been detached from the earth] (Torath Kohanim 11:150). We also learned [from this verse] that [unclean] food will defile other items only if the food has a [minimum] volume equal to a [hen’s] egg, as it is said, “[Any food] that is [usually] eaten,†meaning: [the amount of] food that can be eaten at one time. And our Sages estimated that the pharynx cannot hold more than [the volume of] a hen’s egg" (Yoma 80a). 35. oven or stove. They are movable objects, made of earthenware, and they have a hollow inside [i.e., an inner space]; and one places the pot over the opening of the cavity. Both have their openings on the top [rather than on the side. See Shab. 38b.] shall be demolished. Because an earthenware vessel cannot be purified by immersion [in a mikvah]. and they shall be unclean for you. Lest you say, “I am commanded to demolish them,†Scripture says, “they shall be unclean for you†[meaning that] if you wish to keep them in their unclean state, you are permitted [to do so].  [Torath Kohanim 11:142] 36. But a spring or a cistern, a gathering of water. which are attached to the ground, do not contract uncleanness. We also learn from the phrase יִהְיֶה טָהוֹר [lit., “he will be cleanâ€Â] that anyone who immerses in these [collections of water] “will become clean†from his uncleanness.  [see Pes. 16a] However, one who touches their carcass shall become unclean. If someone touches the uncleanness [of their carcasses] even while he is inside a spring or a cistern, he becomes unclean. Lest you say, [It can be derived from a] kal vachomer : “If [these collections of water] purify defiled [people] from their uncleanness, how much more so should they prevent a clean [person standing inside them] from becoming defiled!†Therefore, [Scripture] says, “ one who touches their carcass shall become unclean.†- [Torath Kohanim 11:146] 37. a sowing seed which is to be sown. [This refers to] the sowing of [various] kinds of seeds (זֵרוּעַ). [The word] זֵרוּעַ [lit., “something which is planted,â€Â] is a noun, as in the verse, “and let them give us some pulse (הַזֵּרֹעִים) †(Dan. 1:12). it remains clean. Scripture teaches you that it is not predisposed and prepared to be regarded as “food [fit] to receive uncleanness†until water has come upon it. 38. But if water is put upon seeds. after they have been detached [from the ground]. For if you say that [produce] attached [to the ground] can become predisposed [to receive uncleanness], then there would be no seed that would remain unprepared [to receive uncleanness, since all plants are watered].  [Chul. 118b] water…upon seeds. [The law applies] both to water and to other beverages, whether they fell on the seed or the seed fell into them. All this is expounded on in Torath Kohanim (11:151, 152). and any of their carcass falls on them. even if they have dried, for the Torah was particular only it should be regarded as “food,†then as soon as it has become predisposed to contract uncleanness once [by becoming wet], this predisposition can never be removed from it. |
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#5 |
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I believe Vayikra 10 is a stern warning against studying comparative religions since it could lead to idolotry. What do you think? It's obvious that a simple lack of sincere or appropriate observance is handled repeatedly in so many of the HafTorah that we would not need a unique reference here, especially so close to Pesach. For as the Talmud indicates, only 20% of the Jews every left Paroh and stayed behind thoroughly assimilated. In either case Vayikra 10 would seem to focus on the particular committments of the Koanim since that is what the larger scope of all of Vayikra is. What do you think?
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