THAT THEY SEPARATE THEMSELVES. Ve-yinnazeru (that they separate themselves) is similar to ve-hizzhartem (thus shall ye separate) (Lev. 15:31).¹. Ve-yinnazeru is a nifal. It means they shall distance and separate themselves. It is related to the word nazir (nazirite).² separates himself from wine and uncleanliness.

footnotes: ¹ Both words come from the root nun, zayin, resh ² A nazir

AND THAT THEY PROFANE NOT. And that they profane not applies to what immediately follows it and to what follows later. Our verse is to be read as follows: And that they profane not My holy name, and that they profane not that which they hallow unto Me.

The meaning of I am the Lord is, I the Lord am holy.

[FROM BEFORE ME: I AM THE LORD.] This means since he is cut off from God, he will cease to exist.³ I have explained the latter in my comments on the secret of God’s name.⁴ indicates that God alone exists forever and the existence of all things is contingent upon Him. See I.E. on Ex. 3:15 (Vol. 2, p. 67).

footnotes: ³ God is the cause and sustainer of existence. To be cut off from God thus means to be cut off from the source of life; i.e., his soul following his death ceases exist. ⁴ The name YHVH

UNTIL HE BE CLEAN. Until the days necessary for his cleansing have passed.

WHEREBY HE MAY BE MADE UNCLEAN. The word lo means whereby.⁵ literally means to him, or to it. Hence I.E.’s comment. Compare the word li (of me)⁶ literally means to me. in say of me: He is my brother (Gen. 20:13). All those mentioned⁷ shall become unclean until evening.

footnotes: ⁵ Lo ⁶ Li ⁷ In our verse.

AND WHEN THE SUN IS DOWN, HE SHALL BE CLEAN. It is known that he shall be clean refers to the unclean, for there is no mention of the word day in the verse.⁸ (and he shall be clean) cannot refer to the day. Compare, and the priest shall make atonement for her, and she shall be clean (Lev. 12:8). However, the rabbis of blessed memory transmitted to us the law that even if the sun sets he shall not eat until it is completely dark.⁹ (and he shall be clean) refers to the day. They render ve-taher as, and it shall be clean; i.e., the day shall be cleared away. See Berakhot 2a,b. They used this verse as a support.¹⁰ I have explained the latter¹¹ in my comments on the verse unto a foreign people (Ex. 21:8).¹² The rabbis therefore¹³ said that ve-taher (he should be clean) means that the day shall be clean.

footnotes: ⁸ Hence ve-taher ⁹ According to the rabbis ve-taher ¹⁰ The Rabbinic interpretation is not the real meaning of the verse. ¹¹ The Rabbinic use of a verse as a support for their traditions. ¹² See Vol. 2, p. 458. ¹³ Because they used this verse as a support.

BECAUSE IT IS HIS BREAD. His food.¹⁴ means his food. I have previously explained this.¹⁵ (bread) means food. See I.E. on Ex 16:4 (Vol. 2, p. 316).

footnotes: ¹⁴ His bread ¹⁵ That lechem

Those whose brains are empty explain the verse in Ezekiel, which reads, The priests shall not eat of any thing that dieth of itself, or is torn, whether it be fowl or beast (Ezek. 44:31), as meaning that the priests shall not eat anything brought down or torn by animals or fowl.¹⁶). Deut. 44:21 prohibits an Israelite from eating meat which dies of itself (nevelah). Ezek 44:21 seems to limit the prohibition to eat nevalah and terefah only to kohanim. In order to harmonize Ezekiel and the Torah, there were those who claimed that Ezekiel spoke of an animal that has been properly slaughtered and then ripped apart and befouled by birds and beasts. In other words, the Torah prohibits any Israelite from eating the meat of any animal that has been ripped apart by an animal of prey, while Ezekiel adds that a kohen is also prohibited from eating kosher meat that has been befouled. It should be noted that according to this interpretation the word nevelah is not to be taken literally but means flesh which is as disgusting as meat that dies of itself (Filwarg). For other interpretations see Sarim and Meijler. However, this is nonsense, for the Torah states all that dies of itself or is torn he¹⁷. shall not eat.¹⁸ The meaning¹⁹ is if he eats²⁰ he shall not minister.²¹ eats that which was torn or died of itself he is ritually unclean and shall not serve in the tabernacle or eat sacred food.

footnotes: ¹⁶ Ex. 22:30 prohibits an Israelite from eating that which is torn (terefah ¹⁷ The kohen ¹⁸ I.E.’s paraphrase of verse 8, which literally reads: that which dies of itself, or is torn, he shall not eat. ¹⁹ Of verse 8 and Ezek. 44:21. ²⁰ That which dies of itself or is torn. ²¹ The meaning of our verse and that of Ezekiel is, if a kohen

THEY SHALL THEREFORE KEEP MY CHARGE. Mishmarti (my charge) alludes to the sanctuary. Scripture therefore reads, lest they bear sin for it (alav), and die therein (vo).

THERE SHALL NO COMMON MAN. One who is not of the seed of Aaron.

THEY MAY EAT OF HIS BREAD. Males and females.

THAT WHICH IS SET APART FROM THE HOLY THINGS. The thigh and the breast (Lev. 10:15).

SHE MAY EAT OF HER FATHER’S BREAD. As at first.

BUT THERE SHALL NO COMMON MAN EAT OF IT. The reference is to a son, if she has one. She cannot eat of the holy food because of her son.

AND SHALL GIVE UNTO THE PRIEST THE HOLY THING. The meaning of ve’et ha-kodesh (the holy thing) is, with²² here has the meaning of with. the holy thing.²³ implies that only the holy thing is to be given to the kohen. The question thus arises, what is to be done with the fifth part? Hence this interpretation. On the other hand, and shall give unto the priest might apply to what precedes it and to what follows it. Our verse is to be interpreted as follows: Then he shall put the fifth part thereof unto it and shall give it unto the priest, and he shall give unto the priest the holy thing. I believe that there is no need for this interpretation, for Scripture reads unto it.²⁴ takes in the fifth part.

footnotes: ²² In other words, et ²³ According to I.E. our clause is to be interpreted as follows: And shall give the fifth part thereof along with the holy thing. And shall give unto the priest the holy thing ²⁴ Unto the holy thing. Thus, and shall give unto the priest the holy thing

AND SO CAUSE THEM TO BEAR. Ve-hisi’u (and cause…to bear) is a hifil. Its meaning is, they shall caution them and teach them so that they do not err.²⁵ do not teach the Israelites they cause them as it were, to bear the iniquity of profaning the holy food.

footnotes: ²⁵ If the kohanim

After mentioning the holy things of the children of Israel²⁶ Scripture goes on²⁷ to caution the Israelites to not bring the holy things from blemished animals.

footnotes: ²⁶ The offerings of the children of Israel. See verse 2. ²⁷ In the next section.

[STRANGERS.] Scripture reads or of the strangers for it is stated that there is one law for the Israelite and the stranger who offer a vow or freewill offering.²⁸ The sages differentiated between a vow offering and a freewill offering.²⁹ 1:1. All vow offerings are freewill offerings. However, not all freewill offerings are vow offerings.³⁰ It is fitting that all sacrifices that are offered in their entirety³¹ on the altar be unblemished.³²

footnotes: ²⁸ See Num. 15:14-16. ²⁹ See Kinnim ³⁰ One can set aside a freewill offering without taking a vow to bring a freewill offering. ³¹ A burnt offering. ³² The same applies to other offerings. I.E. speaks of a burnt offering because our verse does.

CLEARLY UTTERED. Le-fale means to clearly utter.

BLIND. Avveret (blind) is an adjective relating to the eye.

Some say that shavur (broken) means a break in the hand and charutz (maimed) refers to an injury in the foot. Charutz is related to charatzta (hast decided it) in So shall thy judgment be; thyself hast decided it (I Kings 20:40). Charutz means cut.³³

footnotes: ³³ The term “cut” can also be applied to decree or decision. This is its meaning in I Kings 20:40.

A WEN. Yabbelet (wen) is similar to tevallul (overspread) (Lev. 21:20). The general rule is: we rely on tradition,³⁴ not on our deficient minds.

footnotes: ³⁴ With regard to the interpretation of the blemishes mentioned in our chapter.

YE SHALL NOT OFFER THESE UNTO THE LORD. In fulfillment of a clearly uttered vow. Nor shall the kohen take the organs from these.³⁵.

footnotes: ³⁵ And make an offering by fire of them

TOO LONG. Saru’a (too long) has the same meaning as when first mentioned (Lev. 21:18).³⁶ TOO SHORT. Kalut (too short) is the opposite of saru’a (too long). Kalut is related to the word miklat (refuge) in the city of refuge (Josh. 21:13).³⁷ means compressed or held back. A city of refuge limits or holds the refugee back in that he may not leave.

footnotes: ³⁶ See I.E. on Lev. 21:18. ³⁷ Kalut

BRUISED. Ma’uch (bruised) is related to mo’akhu (pressed) in their bosoms pressed (Ezek. 23:3).

OR CRUSHED. Katut (crushed) is related to va-ekkot (beat) in and beat it in pieces (Deut. 9:21). Crushed and bruised refer to wounds in the testicles.

OR TORN. Natuk (torn) is related to yinnatek (broken) in as a string of tow is broken (Jud. 16:9).

NEITHER SHALL YE DO THUS IN YOUR LAND. To change God’s work.³⁸

footnotes: ³⁸ By harming the sexual organs of an animal.

FROM THE HAND OF A FOREIGNER. One should not think as follows: I will not hesitate to offer this sacrifice, for it is the offering of a foreigner.³⁹

footnotes: ³⁹ Hence one need not be so strict,

THEIR CORRUPTION. The mem of moshchatam (their corruption) is not a root letter. However, its tav is a root letter. Moshchatam is related to the word hashchatah (destruction).⁴⁰. On the other hand, the mem of moshchatam (their anointing) (Ex.40:15) is a root letter and the tav is not.⁴¹.

footnotes: ⁴⁰ It comes from the root shin, chet, tav ⁴¹ For its root is mem, shin, chet

BE ACCEPTED. Yeratzu (be accepted) is a nifal. After stating that a blemished sacrifice will not be accepted, Scripture goes on to say that any sacrifice brought from an animal less than eight days old will also not be accepted.

WHEN A BULLOCK, OR A SHEEP, OR A GOAT. The newborn animals are called by what they ultimately become. Compare, And stripped the naked⁴² of their clothing (Job 22:6); “the dead⁴³ shall be put to death”⁴⁴ (Deut. 17:6); “for the one who falls shall fall from it”⁴⁵ (Deut. 22:8). On the other hand, Scripture may have been referring to the name of the species.⁴⁶ means when an animal that belongs to the species of bullock, sheep, or goat is born.

footnotes: ⁴² Scripture refers to the one who is to be stripped as naked, even though he is not naked until stripped. ⁴³ Scripture refers to the one who is to be put to death as “dead.” We thus see that Scripture refers to people or things by what they ultimately become. ⁴⁴ Translated literally. ⁴⁵ Translated literally ⁴⁶ When a bullock, or a sheep, or a goat is brought forth

[BUT FROM THE EIGHTH DAY AND THENCEFORTH.] Like a child that is circumcised, that is, until a quarter of the month has passed.⁴⁷

footnotes: ⁴⁷ See I.E. on Lev. 12:2 and the notes thereto.

THENCEFORTH. Hale’ah (thenceforth) means afterwards. The arrow of Jonathan is proof.⁴⁸) the young man. See I Sam 20:22.

footnotes: ⁴⁸ Jonathan referred to his arrow as being beyond (hale’ah

AND WHETHER IT BE COW⁴⁹ (ox). OR EWE.⁵⁰ (male sheep). I have previously explained this.⁵¹ and seh are the names of the species. In other words, they do not apply only to males. The commandment pertains to both males and females.⁵²

footnotes: ⁴⁹ Hebrew, shor ⁵⁰ Hebrew, she ⁵¹ In the previous verse. I.E.’s point is that shor ⁵² Even though the verse is in the masculine.

[AND WHEN YE SACRIFICE A SACRIFICE OF THANKSGIVING.] The reason that And when ye sacrifice a sacrifice of thanksgiving…On the same day it shall he eaten follows is that Scripture earlier noted it is prohibited to kill a cow or a ewe [and its young together] in one day.⁵³ Scripture adds to what is written in the Torah portion Tzav (Lev. 6:2),⁵⁴ that ye may be accepted.⁵⁵

footnotes: ⁵³ The law codified in our verse and the law dealt with in the previous verse both deal with “one day.” ⁵⁴ Regarding a sacrifice of thanksgiving. ⁵⁵ Hence verses 29 and 30 are not redundant.

[I AM THE LORD.] Scripture reads I am the Lord to teach that the thanksgiving offering is to be “whole.”⁵⁶.

footnotes: ⁵⁶ It cannot be brought from a blemished animal. The meaning of our verse is, it is unfit to offer a blemished animal as a thanksgiving to Me, for I am the Lord

AND YE SHALL KEEP MY COMMANDMENTS. In your hearts.

AND DO THEM; I AM THE LORD. For I investigate what is in the heart, and I see everything that is done.

[AND YE SHALL NOT PROFANE MY HOLY NAME.] This is directed to the sons of Aaron, for this section⁵⁷ is connected to what is earlier stated.⁵⁸ They⁵⁹ are commanded not to sacrifice for themselves or for Israel a cow and its offspring on one day. It is also possible that And when ye sacrifice a sacrifice of thanksgiving (v. 29) is directed to the kohanim.⁶⁰. The fact that the following section opens with Speak unto the children of Israel (Lev. 23:2) is proof of this.⁶¹. But I will be hallowed among the children of Israel is a second witness.⁶². Had it been directed to the Israelites, Scripture would have read: But I will be hallowed among you.

footnotes: ⁵⁷ Verses 26-33. ⁵⁸ To verse 18 which is directed to Aaron, to his sons, and to all of Israel. In other words, verses 26-33 are directed to the sons of Aaron. ⁵⁹ The sons of Aaron. ⁶⁰ For the entire section (verses 26-33) is directed to the kohanim ⁶¹ That our chapter (verses 26-33) is directed to the kohanim ⁶² This is directed to the kohanim

THAT BROUGHT YOU OUT. The verse ends with I am the Lord. This the first statement of the Decalogue⁶³ and the root of all the commandments.⁶⁴ After mentioning the holy things of the children of Israel,⁶⁵ the Torah notes⁶⁶ the days that Israel shall offer burnt offerings. It starts with the Sabbath.

footnotes: ⁶³ Our verse, which connects God to the Exodus, is parallel to the first of the ten statements of the Decalogue, which does the same. ⁶⁴ See I.E. on Ex. 20:1 (Vol. 2, p. 393). ⁶⁵ In our chapter. ⁶⁶ In the following chapter.