וְלָקַח֙ מִדַּ֣ם הַפָּ֔ר וְהִזָּ֧ה בְאֶצְבָּע֛וֹ עַל־פְּנֵ֥י הַכַּפֹּ֖רֶת קֵ֑דְמָה וְלִפְנֵ֣י הַכַּפֹּ֗רֶת יַזֶּ֧ה שֶֽׁבַע־פְּעָמִ֛ים מִן־הַדָּ֖ם בְּאֶצְבָּעֽוֹ׃
Ia harus mengambil sebagian darah lembu jantan itu dan memercikkannya dengan jarinya ke bagian depan tutup tabut di sisi timur. Di depan tutup tabut itu ia harus memercikkan sebagian darah itu dengan jarinya tujuh kali.
English Explanation of Mishnah Yoma
He would take the blood from the one who was stirring it, and enter [again] into the place where he had entered, and stand [again] on the place on which he had stood, and sprinkle once upwards and seven times downwards, and he wouldn’t intend to sprinkle either upwards nor downwards but rather like one who cracks a whip. The high priest now took the bull’s blood from the person who was stirring it to keep it from congealing (see above 4:3). He then went back into the Holy of Holies and stood in the same place. Leviticus 16:14 reads: “He shall take some of the blood of the bull and sprinkle it with his finger over the cover (caporet) on the east side; and in front of the cover he shall sprinkle some of the blood with his finger seven times.” The rabbis did not interpret this verse to mean that he sprinkled the blood directly onto the cover of the ark, the caporet. Rather “over the cover” meant one sprinkle was directed up and the seven that were “in front of the cover” were sprinkled downwards. The blood from all of the sprinkles was supposed to land on the ground. The way in which the high priest did this is described as being “like one who cracks a whip.” This means that the first sprinkling was done by the hand beginning below and cracking upwards and the seven other sprinklings were done with the hand beginning above and moving in a sharp direction below (pretend like you are cracking a whip and you will understand immediately what this means.)
English Explanation of Mishnah Menachot
Regarding the seven sprinklings between the staves of the ark, and of those towards the veil and upon the golden altar, the [absence of] one invalidates the others. On Yom Kippur the blood is sprinkled seven times between the staves of the ark, seven times on the curtain and seven times on the golden altar (see Leviticus 16:14-15). If even one of these is not done, they are all invalid.
Ramban
THIS IS THE LAW OF THE SIN-OFFERING. In Seder Vayikra He commanded concerning [the offerings in the following order]: the burnt-offering, the meal-offering, the peace-offerings, the sin-offering and the guilt-offering, [the reason for this order being] that at first He spoke about the freewill offerings [namely the burnt-offering, the meal-offering and the peace-offerings], and afterwards He mentioned those offerings which are obligatory upon the sinner. Here, however, [in Seder Tzav] the explanation is given first in connection with the burnt-offering and meal-offering, and only then about the sin-offering and guilt-offering, because He wished to explain the laws of the most holy offerings [in one group], since there is one law for them all, as He said [above in Verse 10] with reference to the meal-offering, it is most holy, as the sin-offering and the guilt-offering, and only afterwards He explains the law of those offerings which are less holy [namely, the peace-offerings].
Now in this section [dealing with the sin-offering] He added many new laws. [The verse] This is the law of the sin-offering teaches that there is one law for all sin-offerings,51See Note 16 above, that the term torah or torath (“law” or “law of”) at the beginning of a section, denotes inclusion, while hi denotes exclusion. So also the word zoth (this), as it says here in this case, zoth torath … (this is the law of …), means exclusion. meaning that even the blood of “the inner sin-offerings”52Sin-offerings were of two kinds: (a) those whose blood was sprinkled on the outer altar, and are therefore referred to as the “outer sin-offerings.” These included most of the sin-offerings. After the sprinkling of the blood and the burning of the fats, the meat was eaten by the priests, (b) The second group was called “the inner sin offerings,” because their blood was taken into the interior of the Sanctuary to be sprinkled in front of the Veil overhanging the Holy of Holies, as well as on the golden altar (see above, 4:6-7; 17-18), and on the Day of Atonement also in front of the ark (further, 16:14-15). These sin-offerings were wholly burnt outside the camp [and later, after the Sanctuary was built, they were burnt outside the city of Jerusalem]. — Now here in Verse 20 Scripture states the law regarding “the outer sin-offerings,” that if any of their blood was sprinkled upon a garment, the garment must be washed in a holy place [i.e., in the Court of the Sanctuary], But it does not say this law with regard to “the inner sin-offerings.” Since the section, however, begins with the expression [zoth] ‘torath’ hachatath (this is ‘the law’ of the sin-offering), and the word torath denotes inclusion, we know that the same law applies to both kinds of sin-offering. [if sprinkled upon a garment] must be washed off [in a holy place]. I might think that this applies also to a sin-offering brought from a bird, Scripture therefore says zoth [‘zoth’ torath hachatath (‘this’ is the law of the sin-offering) — and the word zoth denotes exclusion]. He also states here [in the verse before us], in the place where the burnt-offering is slaughtered shall the sin-offering be slaughtered before the Eternal, thus indicating that all sin-offerings must be slaughtered only on the northern side of the altar, since in the section of Vayikra this was stated only with reference to the sin-offering of the prince53Above, 4:24. and of the individual;54Ibid., Verses 29, 33. therefore here [in this section] they are all included — the sin-offerings of the public and “the inner sin-offerings.”52Sin-offerings were of two kinds: (a) those whose blood was sprinkled on the outer altar, and are therefore referred to as the “outer sin-offerings.” These included most of the sin-offerings. After the sprinkling of the blood and the burning of the fats, the meat was eaten by the priests, (b) The second group was called “the inner sin offerings,” because their blood was taken into the interior of the Sanctuary to be sprinkled in front of the Veil overhanging the Holy of Holies, as well as on the golden altar (see above, 4:6-7; 17-18), and on the Day of Atonement also in front of the ark (further, 16:14-15). These sin-offerings were wholly burnt outside the camp [and later, after the Sanctuary was built, they were burnt outside the city of Jerusalem]. — Now here in Verse 20 Scripture states the law regarding “the outer sin-offerings,” that if any of their blood was sprinkled upon a garment, the garment must be washed in a holy place [i.e., in the Court of the Sanctuary], But it does not say this law with regard to “the inner sin-offerings.” Since the section, however, begins with the expression [zoth] ‘torath’ hachatath (this is ‘the law’ of the sin-offering), and the word torath denotes inclusion, we know that the same law applies to both kinds of sin-offering.
The Rabbis have further interpreted: Most holy, this comes to include the peace-offerings of the public,55Peace-offerings could be brought only by an individual, and they were considered of a lesser degree of holiness. Only once a year, namely, on the Festival of Shevuoth, were peace-offerings brought by the public (see further, 23:19). These were considered among “the most holy offerings.” Offerings which were most holy were slaughtered on the north side of the altar, and could be eaten only by male priests, within the Court of the Sanctuary, during the same day and night; those that were holy to a lesser degree were slaughtered in any part of the Court, and could be eaten by any person, within the enclosed city of Jerusalem, for two days and the intervening night. The thanks-offering and the Nazirite’s ram, though holy to a lesser degree, could be eaten only the same day and the ensuing night. teaching that they may only be slaughtered on the northern side of the altar, as all offerings of the most holy degree are required to be slaughtered on the northern side. Hi (it is) — ‘it is’ the most holy, comes to exclude the thanks-offering56Further, 7:12. The thanks-offering is a form of peace-offering, and is therefore holy to a lesser degree. and the ram of the Nazirite57Numbers 6:14. The ram of the Nazirite is a peace-offering (ibid.). [thus teaching that they may be slaughtered anywhere in the Temple Court, as their holiness is of a lesser degree]. He further commanded here to give the meat of the sin-offerings to the sons of Aaron58Verse 22. — that is, to the males and not the daughters of Aaron — and commanded them to eat it within the Court of the Tent of Meeting.59Verse 19. In addition He mentioned [in this section] many new laws concerning absorption [of the taste of] the sin-offerings [by the vessels in which they are boiled].60Verse 21.
Now in this section [dealing with the sin-offering] He added many new laws. [The verse] This is the law of the sin-offering teaches that there is one law for all sin-offerings,51See Note 16 above, that the term torah or torath (“law” or “law of”) at the beginning of a section, denotes inclusion, while hi denotes exclusion. So also the word zoth (this), as it says here in this case, zoth torath … (this is the law of …), means exclusion. meaning that even the blood of “the inner sin-offerings”52Sin-offerings were of two kinds: (a) those whose blood was sprinkled on the outer altar, and are therefore referred to as the “outer sin-offerings.” These included most of the sin-offerings. After the sprinkling of the blood and the burning of the fats, the meat was eaten by the priests, (b) The second group was called “the inner sin offerings,” because their blood was taken into the interior of the Sanctuary to be sprinkled in front of the Veil overhanging the Holy of Holies, as well as on the golden altar (see above, 4:6-7; 17-18), and on the Day of Atonement also in front of the ark (further, 16:14-15). These sin-offerings were wholly burnt outside the camp [and later, after the Sanctuary was built, they were burnt outside the city of Jerusalem]. — Now here in Verse 20 Scripture states the law regarding “the outer sin-offerings,” that if any of their blood was sprinkled upon a garment, the garment must be washed in a holy place [i.e., in the Court of the Sanctuary], But it does not say this law with regard to “the inner sin-offerings.” Since the section, however, begins with the expression [zoth] ‘torath’ hachatath (this is ‘the law’ of the sin-offering), and the word torath denotes inclusion, we know that the same law applies to both kinds of sin-offering. [if sprinkled upon a garment] must be washed off [in a holy place]. I might think that this applies also to a sin-offering brought from a bird, Scripture therefore says zoth [‘zoth’ torath hachatath (‘this’ is the law of the sin-offering) — and the word zoth denotes exclusion]. He also states here [in the verse before us], in the place where the burnt-offering is slaughtered shall the sin-offering be slaughtered before the Eternal, thus indicating that all sin-offerings must be slaughtered only on the northern side of the altar, since in the section of Vayikra this was stated only with reference to the sin-offering of the prince53Above, 4:24. and of the individual;54Ibid., Verses 29, 33. therefore here [in this section] they are all included — the sin-offerings of the public and “the inner sin-offerings.”52Sin-offerings were of two kinds: (a) those whose blood was sprinkled on the outer altar, and are therefore referred to as the “outer sin-offerings.” These included most of the sin-offerings. After the sprinkling of the blood and the burning of the fats, the meat was eaten by the priests, (b) The second group was called “the inner sin offerings,” because their blood was taken into the interior of the Sanctuary to be sprinkled in front of the Veil overhanging the Holy of Holies, as well as on the golden altar (see above, 4:6-7; 17-18), and on the Day of Atonement also in front of the ark (further, 16:14-15). These sin-offerings were wholly burnt outside the camp [and later, after the Sanctuary was built, they were burnt outside the city of Jerusalem]. — Now here in Verse 20 Scripture states the law regarding “the outer sin-offerings,” that if any of their blood was sprinkled upon a garment, the garment must be washed in a holy place [i.e., in the Court of the Sanctuary], But it does not say this law with regard to “the inner sin-offerings.” Since the section, however, begins with the expression [zoth] ‘torath’ hachatath (this is ‘the law’ of the sin-offering), and the word torath denotes inclusion, we know that the same law applies to both kinds of sin-offering.
The Rabbis have further interpreted: Most holy, this comes to include the peace-offerings of the public,55Peace-offerings could be brought only by an individual, and they were considered of a lesser degree of holiness. Only once a year, namely, on the Festival of Shevuoth, were peace-offerings brought by the public (see further, 23:19). These were considered among “the most holy offerings.” Offerings which were most holy were slaughtered on the north side of the altar, and could be eaten only by male priests, within the Court of the Sanctuary, during the same day and night; those that were holy to a lesser degree were slaughtered in any part of the Court, and could be eaten by any person, within the enclosed city of Jerusalem, for two days and the intervening night. The thanks-offering and the Nazirite’s ram, though holy to a lesser degree, could be eaten only the same day and the ensuing night. teaching that they may only be slaughtered on the northern side of the altar, as all offerings of the most holy degree are required to be slaughtered on the northern side. Hi (it is) — ‘it is’ the most holy, comes to exclude the thanks-offering56Further, 7:12. The thanks-offering is a form of peace-offering, and is therefore holy to a lesser degree. and the ram of the Nazirite57Numbers 6:14. The ram of the Nazirite is a peace-offering (ibid.). [thus teaching that they may be slaughtered anywhere in the Temple Court, as their holiness is of a lesser degree]. He further commanded here to give the meat of the sin-offerings to the sons of Aaron58Verse 22. — that is, to the males and not the daughters of Aaron — and commanded them to eat it within the Court of the Tent of Meeting.59Verse 19. In addition He mentioned [in this section] many new laws concerning absorption [of the taste of] the sin-offerings [by the vessels in which they are boiled].60Verse 21.