AND IF ANY ONE SIN, IN THAT HE HEARETH THE VOICE OF ADJURATION. Alah (adjuration) refers to a curse. Similarly alit (thou didst utter a curse)¹ is the verbal form of alah. in about which thou didst utter a curse (Jud. 17:2). Scripture employs an abridged style.² Scripture warns that the witness is obligated to testify, for if he does not testify then he is liable for punishment from God, for he bears his iniquity. If he forgets and does not testify and then reminds himself [then he brings a guilt offering].

footnotes: ¹ Alit ² Before laying down the law regarding one who refuses to testify, it first should have stated that there is an obligation to bear witness (Filwarg).

OR IF ANY ONE TOUCH ANY UNCLEAN THING. [WHETHER IT BE THE CARCASS OF AN UNCLEAN BEAST.] The reference is to the carcass of any of the four mentioned,³ namely, the swine⁴ and his compatriots.⁵

footnotes: ³ The four beasts explicitly mentioned in Lev. 11:4-7. ⁴ Lev. 11:7. ⁵ The camel (Lev. 11:4), the rock-badger (Lev. 11:5), and the hare (Lev. 11:6).

OR THE CARCASS OF UNCLEAN CATTLE. Unclean for food such as horses or asses.⁶The carcass of unclean swarming things refers to the carcass of the eight swarming things mentioned in Scripture.⁷

footnotes: ⁶ These are not explicitly mentioned in the Torah. ⁷ In Lev. 11:29,30.

IT BEING HIDDEN FROM HIM. He learned of this⁸ afterwards.⁹ [3. OR IF HE TOUCH THE UNCLEANNESS OF MAN.] He touched a man that suffered a flux,¹⁰. See Lev. 15:2. or someone who was unclean because he touched a dead body,¹¹ or a woman who suffered from a flux,¹² or a menstruant.¹³

footnotes: ⁸ That he was unclean. ⁹ After coming into contact with what is sacred. ¹⁰ Hebrew, zav ¹¹ See Num. 19:11. ¹² See Lev. 15: 25. ¹³ See Lev. 15:19.

UTTER CLEARLY WITH AN OATH. Le-vatte visefatayim (utter clearly) means to utter with the lips.¹⁴ means lips. Hence I.E.’s comment.

footnotes: ¹⁴ Sefatayim

TO DO EVIL. To a guilty person,¹⁵ or, as the Gaon¹⁶ explains, to fast.¹⁷ Scripture mentions these sins¹⁸ because the violator is obligated to confess these sins. He is not obligated to confess before the kohen for other sins which consist of the violation of negative commandments.¹⁹ The sacrifice is the same.²⁰

footnotes: ¹⁵ To a person who is guilty of a capital crime or guilty of an offence that is punished by flogging. So Krinsky and Sarim. I.E. comments thus because a person would not be held to be violating an oath to harm an innocent man. ¹⁶ Rabbi Saadiah Gaon. ¹⁷ In other words, to do evil means to do evil to himself. See Rashi. ¹⁸ The point is: Scripture stated earlier that if one sins, he has to bring a sin offering (Lev. 4:27-35). It now lists a number of sins, i.e., refusing to testify, breaking an oath, coming into contact with that which is sacred when one is unclean. It then goes on to say that one who violates the latter brings the same sacrifice as those mentioned earlier in Lev: 4:27-35. The question thus arises: Why list these sins when they are apparently dealt with in Lev. 4:27-35? ¹⁹ In other words, the sins alluded to in Lev. 4:27-35. ²⁰ For the sins alluded to in Lev. 4:27-35 and for those mentioned in verses 1-4.

AND IF HIS MEANS²¹ (literally, his hand). SUFFICE NOT.²² For all manner of work is done by the hand. It is the means by which one acquires. The clause²³. alludes to one who does not have the means.²⁴ means: And if his means do not suffice.

footnotes: ²¹ Hebrew, yado ²² Literally, and if his hand does not acquire. Hence I.E.’s comment. ²³ And if his hand does not acquire ²⁴ To buy a lamb or a goat. In other words, And if his hand does not acquire

ONE FOR A SIN-OFFERING, AND THE OTHER FOR A BURNT-OFFERING. Rabbi Isaac²⁵ says the reason that one bird is brought for a burnt offering is that an unseemly thought may have entered his mind because his means do not suffice.²⁶, a burnt offering, is offered in atonement for improper thoughts. See I.E. on Lev. 1:4. However, I believe that the bird brought as an offering corresponds to the organs of the sacrifice offered on the altar.²⁷ The second bird is a sin offering, as the law requires.²⁸

footnotes: ²⁵ According to Weiser the reference is to Rabbi Isaac Gaon of Sura. ²⁶ He might have been angry at God for his poverty. According to I.E. an olah ²⁷ See Lev. 3:9,10; 14:5. The bird brought as a burnt offering takes the place of the organs of the lamb or goat brought to the altar. ²⁸ For those who sin and repent.

THE TENTH PART OF AN EPHAH. The amount of food a person eats in one day.²⁹

footnotes: ²⁹ See Ex. 16:36.

COMMIT A TRESPASS. The reference is to something which covered the offender.³⁰ Timol ma’al (commit a trespass) is related to the word me’il (garment).³¹ literally means to garment a garment that is, to cover oneself with a garment. The reason why he shall bring a ram³² worth silver shekels³³. is that he sinned against that which is sanctified to God. The minimum of the plural shekalim (shekels) is two.

footnotes: ³⁰ The offender is compared to a person who covers himself with a garment which does not belong to him. ³¹ Thus, timol ma’al ³² And not a lamb or goat, which is a less expensive offering. ³³ Hebrew, shekalim

HE SHALL MAKE RESTITUTION. He shall make restitution for sinning by using a holy object and add a fifth.³⁴ This is a guilt offering brought by one who errs at first and then becomes cognizant of his sin.

footnotes: ³⁴ A fifth of its value.

AND IF ANY ONE SIN.³⁵ And violates one of the negative commandments and does not know that what he did is prohibited,³⁶ he shall bring a ram.³⁷ Many believe³⁸ 23a. that the ram is brought as a “doubt guilt offering.” He brings a ram if he does not know whether he violated the law or not.³⁹) and permitted fat (shuman) lay before him, and he believed that both were permissible fat and he ate one of them. Afterwards, however he was informed that one of these was forbidden fat, and he does not know whether he has eaten the forbidden fat. Such a person has to bring a guilt-offering in doubt” (Rashi). A sin offering is brought if he did not know that he sinned and then became aware of it. Observe,⁴⁰ a sin offering is brought if he did not know that a certain act is prohibited until he was informed of it. A guilt offering is brought if he knew that it is prohibited but forgot, and then reminded himself. On the other hand, our verse might be speaking of a “doubt guilt offering.”⁴¹

footnotes: ³⁵ According to Lev. 4:27,28,32 when a person sins he brings a female lamb or a she-goat. However, according to our verse one who sins brings a ram. Hence the interpretations which follow. ³⁶ And then learns that what he did was prohibited. However, if he knows that the act is prohibited but forgets the law and then reminds himself he brings a sin offering. ³⁷ As a guilt offering. ³⁸ This is the opinion of the rabbis. See Keritot ³⁹ “This speaks of a person who is in doubt whether he has inadvertently committed an act of such a character as to be punishable with excision. For example, forbidden fat (chelev ⁴⁰ According to the latter opinion (Krinsky). ⁴¹ In other words, if we accept the opinion that a sin offering is brought for ignorance of the law, then we still have two options regarding the guilt offering spoken of in our verse.

HE IS CERTAINLY GUILTY BEFORE THE LORD. This explains why it is called a guilt offering. It is so called because he is guilty.⁴²

footnotes: ⁴² The offering is called a guilt offering because he is guilty before the Lord.

AND COMMIT A TRESPASS AGAINST THE LORD. By violating one of the negative precepts governing the relationship between a man and his neighbor.⁴³

footnotes: ⁴³ As Scripture goes on to explain.

IN A MATTER OF DEPOSIT.⁴⁴ (literally, a placing of the hand). Hence I.E.’s comment. Partnership. He joined hands with him.

footnotes: ⁴⁴ Hebrew, tesumet yad

OR OF ROBBERY.⁴⁵. Involving force. Compare, and plucked (va-yigzol)⁴⁶ and gazel come from the same root. the spear out of the Egyptian’s hand (I Chron. 11:23).

footnotes: ⁴⁵ Hebrew, gazel ⁴⁶ Va-yigzol

OR HAVE OPPRESSED. In secret.⁴⁷

footnotes: ⁴⁷ Harming his neighbor secretly in any way (Krinsky).

HIS NEIGHBOR. Amito means his neighbor. It most probably means the one who is beside him.⁴⁸ (neighbor) to the word le-ummat (close by) (Ex. 25:27).

footnotes: ⁴⁸ I.E. connects the word amit

AND SWEAR TO A LIE. The meaning of ve-nishba al shaker (and swear to a lie) is, or swear to a lie⁴⁹ prefaced to va-nishba means or, rather than and. regarding money that one seeks from him. The fact that Scripture states, or any thing about which he has sworn falsely (v. 24)⁵⁰ is proof of this. The heh of va-hennah (therein) is superfluous.⁵¹ is a variant of hen.

footnotes: ⁴⁹ The vav ⁵⁰ And then goes on to state that he must return the money regarding which he has sworn falsely. ⁵¹ Henneh

IN FULL. Be-rosho (in full)⁵² literally means a head. Thus be-rosho literally means for its head. means in itself,⁵³ or its worth.

footnotes: ⁵² The word rosh ⁵³ Head is a metaphor for the entire body. It thus can be taken to mean the entire thing.

THE FIFTH PART. The minimum of a plural is two. Thus chamishitav⁵⁴ is a plural. (the fifth part) means two fifths. I will explain it later.⁵⁵

footnotes: ⁵⁴ Chamishitav ⁵⁵ See I.E. on Num. 5:7 (Vol. 4, p. 35): “If he confesses on his own (then he adds a fifth part). However, if there are witnesses then he shall add two fifths. Those who transmitted the law say a fifth of a fifth. Their minds are greater than ours.”

IN THE DAY OF HIS BEING GUILTY. Its meaning is, in the day that he turns away from his guilt⁵⁶ he shall bring a ram.

footnotes: ⁵⁶ When he repents.

ACCORDING TO THY VALUATION. As the first one.⁵⁷. See I.E. on verse 15. Scripture adds fifths⁵⁸ because this guilt offering is brought for a deliberate sin. There is an individual opinion that this guilt offering is also⁵⁹ a “doubt-offering.”

footnotes: ⁵⁷ The ram first mentioned in verse 15, i.e., a ram worth two shekalim ⁵⁸ See I.E. on v. 24. ⁵⁹ Like the offering spoken of in verse 17. This opinion apparently accepts that Scripture speaks of one who is not certain whether he swore falsely.

TO BE GUILTY THEREBY. Ashmah (guilty) is a noun in the kal. Scripture employs it in place of the infinite.⁶⁰.

footnotes: ⁶⁰ Le’eshom