In the name of God who commandsthat a fire offering be brought before him.I begin to explain the book And The Lord Called Unto Moses.¹. 38. This poem is omitted in the printed editions of I.E. AND THE LORD CALLED. We find two reasons for the covenant made with an individual.². The reference is to the covenant of circumcision that God made with Abraham (Gen. 17:9). The commentaries on I.E. differ as to what these two reasons are. Scripture tells us that circumcision is a sign that the Lord will be God to Abraham and his seed after him (Gen. 17:7). I.E. believes that circumcision is also a sign not to act promiscuously. I.E. writes, “The excision of the foreskin of the flesh is a sign of the covenant between man and his creator not to defile one’s soul by engaging in an act of sexual intercourse that is not in accordance with the way of truth” (Yesod Morah, (Strickman translation, p. 102). It is also possible for one commandment to have many reasons. The commandment regarding the burnt offering and the sacrifice³ are examples of the latter, for when the officiant offers each part⁴ in its proper time, then the part⁵ which has a part⁶ in the world to come is saved.⁷ Therefore the meaning of le-khapper (to make atonement) (v. 4) is to give ransom. The opening of the Torah portion Ki Tissa⁸ is proof.⁹ means to offer a ransom, for we read there that each male Israelite was to give a half shekel as a ransom for his soul (kofer nefesh) (Ex. 30:12). Scripture goes on to say, that there be no plague among them. Scripture therefore reads, lest He¹⁰ fall upon us with pestilence¹¹ (Ex. 5:3). There is also a secret¹² regarding the future in the burnt offering.¹³ One can also learn from each sacrifice the secret of nature.¹⁴ The purpose of the sin offering¹⁵. and the unleavened bread¹⁶. 38 and some editions read veha-manot (and the portions), i.e., the portions of the sacrifices which are to be eaten by the kohanim. is to sustain the teachers of the Torah.¹⁷, who teach Torah to the Jewish people. See Lev. 33:10; Mal. 2:7. The reason And the Lord called unto Moses follows And Moses was not able to enter¹⁸ (Ex. 40:35) is that the Glory¹⁹ called to Moses from the tent of meeting and told him to come there, and there He would speak with him.²⁰; that is, God invited Moses to the tabernacle. The Glory was on the other side of the curtain²¹ which separated the Holy of Holies from the holy. The Glory was in the Holy of Holies. and Moses entered there.²² The latter is clearly stated in Scripture.²³ This is the meaning of and the similitude of the Lord doth he behold (Num. 12:8). The reason Scripture mentions the sacrifices before the commandments²⁴ is that God’s presence will return to its place²⁵ (God) will go and return to My place. if Israel does not keep the law of the burnt offering.²⁶. The latter came to pass.²⁷ Far be it from God to require a burnt offering.²⁸ Scripture clearly states, If I were hungry, I would not tell thee…(Ps. 50:12).²⁹ These two verses completely dispel the idea that the sacrifices were food for God. On the contrary, it³⁰ has a secret meaning.³¹

footnotes: ¹ Vat. Ebr ² Hebrew, berit yachid ³ The other sacrifices. ⁴ Of the sacrifice. ⁵ The person. The individual Jew is a part of the people of Israel and of the human species. Hence I.E. refers to the individual as a part. ⁶ A portion. ⁷ According to I.E. the sacrificial animal serves as a substitute for the celebrant. “All these acts are performed in order that when they are done, a person should realize that he has sinned against his God…and that his blood should really be spilled and his body burned, were it not for the loving-kindness of the Creator, Who took from him a substitute and a ransom, namely, this offering, so that its blood should be in place of his blood, its life in place of his life, and that the chief limbs of the offering should be in place of the chief parts of his body” (Nachmanides, Chavel translation, Lev. 1:9, p. 21). ⁸ Ex. 30:11-16. ⁹ That le-khapper ¹⁰ God. ¹¹ If we do not sacrifice to God. ¹² In addition to the one just given. ¹³ When accepted by God, it ensures one’s future (Weiser). ¹⁴ The sacrifices inspire the celebrant. His mind is opened to study the secrets of nature. ¹⁵ Whose flesh was eaten by the kohanim ¹⁶ From a thanksgiving offering (Lev. 7:14) or a meal offering (Lev. 2:3; 7:9). Our text reads ve-ha-matzot. Vat. Ebr ¹⁷ The kohanim ¹⁸ The sanctuary. ¹⁹ God’s glory. ²⁰ The end of the Book of Exodus tells that when the construction of the tabernacle was concluded, Moses could not enter the tabernacle because God’s glory filled it. (Ex. 40:35). Leviticus picks up where Exodus leaves off and tells us at its opening, And the Lord called unto Moses ²¹ The parochet ²² Into the Holy of Holies. ²³ Ex. 25:22. ²⁴ The Book of Leviticus opens with the laws dealing with sacrifices and then goes on to legislate laws of purity, prohibited sexual relations, interpersonal relations, etc. I.E. raises the question why the laws dealing with the sacrifices are given priority. ²⁵ In heaven. See Hos. 5:15, I ²⁶ Hebrew, olah ²⁷ The destruction of the temples, which resulted in the cessation of the burnt offering, signified the removal of the manifestation of God’s presence over Israel (Weiser). ²⁸ For His own purposes. ²⁹ The verse continues, For the world is mine…Do I eat the flesh of hulls or drink the blood of goats? ³⁰ The burnt offering. ³¹ According to I.E. the burnt offering causes “a power from on high to rest on man,” Gen. 8:21 (Vol. 1, p. 119).

OF YOU. The word mikkem (of you) is placed at the end of the clause.³². The latter literally reads, when any man bringeth an offering of you. Hence I.E.’s comment. The clause should be read as if written, adam mikkem ki yakriv (when any man of you bringeth an offering). There are many such examples.³³ On the other hand, the word mikkem might mean from your property.³⁴ (of you) means of your property. In this case the word mikkem does not have to be moved, for the meaning of the clause is, when any man bringeth an offering of your (that is, his) property. The term mikkem might also hint that one is not permitted to bring an offering that is stolen,³⁵ for Scripture states, I hate robbery with iniquity (Is. 61:8).³⁶ may be rendered iniquity or burnt offering. I.E. translates it as burnt offering.

footnotes: ³² Our clause reads, adam ki yakriv mikkem ³³ Where a word placed at the end of clause should be read as if placed earlier. ³⁴ In other words, mikkem ³⁵ In this case our verse is to be read as follows: When any man bringeth an offering of you, that is, it shall be of yours. It shall belong to you. ³⁶ Hebrew, be-olah. Be-elah

OF THE CATTLE. Shall the sacrifice be. This³⁷. is a general term. Scripture then gives the particulars and states, even of the herd,³⁸. or of the flock.³⁹. The flock refers to the species of the sheep and the goat. Your offering⁴⁰ is also a general term.

footnotes: ³⁷ Cattle. Hebrew, behemah ³⁸ Hebrew, bakar ³⁹ Hebrew, tzon ⁴⁰ Which concludes our verse.

IF HIS OFFERING BE A BURNT–OFFERING. This⁴¹. is a particular. The term olah (burnt offering) is self-explanatory.⁴², heh, which means to go up. The term olah is thus connected in meaning to the word oleh (going up).

footnotes: ⁴¹ The term burnt offering ⁴² It comes from the root ayin, lamed

OF THE HERD. Fully grown or young but more than eight days.⁴³ The burnt offering is brought from the choicest animals because it is entirely for God. The male is chosen above the female. Therefore a female animal is not brought for a burnt offering.

footnotes: ⁴³ An animal younger than eight days is unfit to be brought as a sacrifice. See Lev. 22:27.

WITHOUT BLEMISH. Tammim means without blemish.⁴⁴ literally means whole. This might be taken to mean not missing an organ. Hence I.E. comments that whole means without blemish. After stating he shall offer it, Scripture goes on to explain the place where the celebrant is to bring it. It states that he is to enter into the courtyard of the tent of meeting.⁴⁵ was located in the courtyard of the tent of meeting.

footnotes: ⁴⁴ The word tammim ⁴⁵ The door of the tent of meeting

BEFORE THE LORD. This is to be understood as connected to he shall bring it to the door of the tent of meeting.⁴⁶ THAT HE MAY BE ACCEPTED⁴⁷. I.E. renders this as, of his own free will. Hence I.E.’s comment.

footnotes: ⁴⁶ Our verse is to be understood as follows: he shall bring it to the door of the tent of meeting before the Lord. ⁴⁷ Hebrew, li-retozno

BEFORE THE LORD. He shall offer it willingly, not by coercion.

AND HE SHALL LAY HIS HAND. It would appear from the plain meaning of the text that the celebrant lays one hand⁴⁸ (his hand). on the animal about to be sacrificed, for the manner of the scapegoat⁴⁹ is unlike all sacrifices.⁵⁰ Scripture therefore changed [the manner of the laying of the hands with regard to it].⁵¹ However, we find that the sages who transmitted the laws to us stated that all “laying” is done with two hands.⁵² We rely on them. The body⁵³ which is offered to atone for that which comes (ha-olah) into the mind⁵⁴ 7:3. is called an olah (burnt offering). The sacrifices brought for sins and guilt are also called chattat (sin offering) and asham (guilt offering).⁵⁵

footnotes: ⁴⁸ For Scripture reads yado ⁴⁹ Literally, the goat which is sent, the scapegoat which is sent into the wilderness on Yom Kippur. Scripture explicitly tells us that two hands are to be laid on the scapegoat. See Lev. 16:21. ⁵⁰ The scapegoat is not treated as all other sacrifices. Its blood is not sprinkled on the altar, and none of its flesh is offered on the altar. It is sent away into the wilderness. Hence we cannot generalize from it. ⁵¹ Unlike other sacrifices, it requires the laying of two hands. ⁵² Whenever Scripture speaks of laying the hand it refers to the laying of two hands. ⁵³ The body of the animal which serves as a sacrifice. ⁵⁴ According to the sage, Rabbi Simeon bar Yochai, the burnt offering is brought to atone for improper thoughts. See Va-Yikrah Rabba ⁵⁵ Their names also explain the reason for these sacrifices.

AND IT SHALL BE ACCEPTED⁵⁶ (literally, he will be favored). Hence I.E.’s comment. FOR HIM. He will obtain favor from God.

footnotes: ⁵⁶ Hebrew, ve-nirtzeh

TO MAKE ATONEMENT FOR HIM.⁵⁷. To serve as a ransom for the punishment due him.

footnotes: ⁵⁷ Hebrew, le-khapper alav

BEFORE THE LORD. Like the burnt offering of the flock, on the side of the altar northward, opposite the table.⁵⁸

footnotes: ⁵⁸ The table of showbread. The latter was placed in the northern part of the tabernacle.

The meaning of and he shall kill is that the kohen shall kill. One slaughters⁵⁹ (and he shall kill) is in the singular. and many dash the blood.⁶⁰ (and dash) is in the plural and thus refers to Aaron’s sons. Scripture clearly states this i.e., and Aaron’s sons delivered unto him the blood (Lev. 9:12).

footnotes: ⁵⁹ Ve-shachat ⁶⁰ Ve-zareku

Scripture states, that is at the door of the tent of meeting because it wants to exclude the altar of incense.⁶¹

footnotes: ⁶¹ Which was inside the tent of meeting.

AND HE SHALL FLAY. A kohen or a Levite accompanies him.⁶²

footnotes: ⁶² In order to assist him.

AND THE SONS OF AARON THE PRIEST. Levites shall not approach.⁶³ This commandment was given to the kohanim. Not less than two⁶⁴. are required.⁶⁵

footnotes: ⁶³ To perform the service described in our verse. ⁶⁴ Kohanim ⁶⁵ For the verse speaks of sons of Aaron.

AND THE SUET. Many wise men of the generation explain that the word pader (suet) refers to the carcass. However, in my opinion the pader refers to the fat. Our verse is to be understood as follows: And Aaron’s sons, the priests, shall lay the pieces, that is, the pieces of the carcass;⁶⁶ refers to the head and the suet. Hence I.E.’s comment. and the head, and the suet, that is, the fat. A connective vav is missing from the word ha-rosh (and the head).⁶⁷ (literally, the head) is to be read as if written ve-ha-rosh (and the head). In other words, our verse is to be read as follows: And Aaron’s sons, the priests, shall lay the pieces, and the head, and the suet. This is in keeping with the style of the language.⁶⁸. However, the text is to be understood as if it were present. Compare, odem pitidah⁶⁹ is to be read as if written u-pitidah (and carnelian). See I.E. on Ex. 1:4 (Vol. 2, p. 6). u-vareket (carnelian, topaz, and smargd) (Ex. 28:17). And he shall cut it into its pieces (v. 12)⁷⁰ (the burnt offering) into its pieces. I.E. points out that a parallel verse literally reads, And he shall cut it into its pieces and its head (ve-et rosho) and its suet (v. 12). We thus see that its pieces refers to the carcass of the animal, not to its head and suet. and along with the pieces, its head and its suet. On the other hand, et ha-rosh (and the head) might mean with the head.⁷¹ need not be placed before ha-rosh, for the meaning of our verse is: And Aaron’s sons, the priests, shall lay the pieces, with the head and the suet. There are many such instances.⁷² has the meaning of with. See I.E. on Gen. 1:1 (Vol. 1, p. 27). The proof of this⁷³ do not include the head and the suet. is: Moses made the head, and the pieces, and the suet smoke (Lev. 8:20).

footnotes: ⁶⁶ It is possible to read our verse as follows: And Aaron’s sons, the priests, shall lay the pieces, the head, and the suet. In other words, the pieces ⁶⁷ Ha-rosh ⁶⁸ Scripture occasionally omits the connective vav ⁶⁹ Pitidah ⁷⁰ And cut it ⁷¹ In this case a connective vav ⁷² Where et ⁷³ That the pieces

SHALL LAY THE PIECES. Scripture reads ve-arekhu (shall lay)⁷⁴ (shall lay) is a plural. It literally means, and they shall lay. because it speaks of a bullock, a large animal.⁷⁵ Regarding a sheep,⁷⁶ Scripture states, and the priest shall lay⁷⁷, which is in the singular. them (v. 12).

footnotes: ⁷⁴ Ve-arekhu ⁷⁵ And it requires more than one person to handle it. ⁷⁶ Which is a small animal. ⁷⁷ Hebrew, ve-arakh

SHALL HE WASH WITH WATER. A kohen or a Levite. Scripture therefore has to add the word kohen to shall make the whole smoke.⁷⁸ may perform this work.

footnotes: ⁷⁸ For only the kohen

A BURNT-OFFERING. The word isheh (burnt offering) is an adjective. It means a fire offering. It describes the word hakol (the whole).⁷⁹

footnotes: ⁷⁹ All of it shall be offered as a burnt offering.

A SWEET SAVOUR. The word nicho’ach (a sweet savour) is self-explanatory.⁸⁰ (rest). See I.E. on Gen. 5:8 (Vol. 1, p. 118). He explains nicho’ach as meaning that the sacrifice assuages God’s anger, or that it causes a power from on high to rest on man.

footnotes: ⁸⁰ It is obviously related to the word menuchah

ON THE SIDE OF THE ALTAR. On the outside.⁸¹ which literally means side of, at times can mean beyond the side. Similarly [Even mount Zion ], the uttermost part (yarkete) of the north⁸². (Ps. 48:3). For many err and say that the tower of Zion⁸³ was in the midst of Jerusalem.⁸⁴ means on the outside, next to.

footnotes: ⁸¹ In other words, yerakh ⁸² The northern part of Jerusalem. The verse literally reads, Even mount Zion, the side of the north ⁸³ Which was located on Mount Zion. See Ps. 48:13. ⁸⁴ The side

TURTLE-DOVES. Fully grown, not young.

YOUNG PIGEONS. Scripture reads bene yonah (young pigeons) because it wants to exclude fully grown pigeons. It therefore does not say yonim (pigeons).⁸⁵

footnotes: ⁸⁵ Which would indicate fully grown pigeons.

PINCH. The word malak (pinch) has no brother in Scripture.⁸⁶ We know the laws of “pinching” from our tradition.⁸⁷ “cuts with his nail against the nape of the neck of the fowl and cuts its neck until he reaches the organs and severs them” (Rashi). Also see Zevachim 65a; Chulin 21b.

footnotes: ⁸⁶ The word is not found again in Scripture. ⁸⁷ The kohen

AND THE BLOOD THEREOF SHALL BE DRAINED OUT. Ve-nimtzah (shall be drained out) is a nifal. It is related to the word matzit (drained) (Is. 51:17).

ITS CROP. The meaning of murato (its crop) is known.⁸⁸ The word more’ah (filthy) in Woe to her that is filthy and polluted (Zeph. 3:1) is similar.⁸⁹ (crop).

footnotes: ⁸⁸ Everybody knows that it refers to the crop. ⁸⁹ The contents of the crop are filthy. Hence the term murah

WITH THE FEATHERS THEREOF. The meaning of be-not-zatah is, with the feathers thereof.⁹⁰ means its entrails (see Rashi). Hence I.E.’s comment. The word notzah (feathers) in Full of feathers (Ezek. 17:3) is similar.

footnotes: ⁹⁰ There is an opinion that notzatah

BESIDE THE ALTAR. On the outside.⁹¹

footnotes: ⁹¹ Of the altar.

ON THE EAST PART. For it is far from the place of the Glory.⁹²

footnotes: ⁹² The altar (Weiser). The crop and its feathers were not placed on the altar, but outside of it.

IN THE PLACE OF THE ASHES. They shall also place it there.⁹³

footnotes: ⁹³ Among the ashes, which were removed far away from the altar.

AND HE SHALL REND IT. The word ve-shissa (and he shall rend it) is related to ve-shosa’at shesa (and is wholly cloven) (Lev. 11:3). The meaning of shissa is split.