Tafsiran yang Mengutip untuk Imamat 3:3

AND AARON’S SONS SHALL CAUSE IT TO ASCEND IN FUMES. This is like His saying further on, And the priest shall cause them to ascend in fumes,²⁴⁸Further, Verse 16. for there He alludes to all those portions of the offering which are burnt on the altar, [hence He refers to them in the plural, while here He alludes to the offering as such, and therefore He speaks of it in the singular]. The interpretation [of the Rabbis] on it is as follows:²⁴⁹Torath Kohanim, Vayikra 14:10. “And Aaron’s sons shall cause it to ascend.²⁵⁰Here in Verse 5 before us, in the case of the peace-offering brought from the herd. And the priest shall cause it to ascend.²⁵¹Further, Verse 11 — in the case of the peace-offering of the flock. And the priest shall cause them to ascend.²⁵²Further, Verse 16 — in the case of the peace-offering of the goats. Why are all these verses mentioned? And Aaron’s sons shall cause it to ascend²⁵⁰Here in Verse 5 before us, in the case of the peace-offering brought from the herd. — only if the offering is acceptable, but not if it has become disqualified. And the priest shall cause it to ascend²⁵¹Further, Verse 11 — in the case of the peace-offering of the flock. — [this teaches] that he should not mix the fats of one offering with those of another [even though they are both of the flock]. And the priest shall cause them to ascend — [this teaches] that he should burn them all at one time.”

כאשר יורם AS IT WAS TAKEN [FROM THE OX OF THE SACRIFICE OF THE PEACE OFFERINGS] — i. e. from those fat portions which are specified in the case of an ox brought as a sacrifice of peace-offerings. But what is specified in the case of a sacrifice of peace-offerings that is not specified here? Nothing at all! (Cf. Leviticus 3:3—4 with here.) What then is the force of the words כאשר יורם? But they are intended to declare it analogous to the peace-offerings: What is the case with שלמים? They must be burnt as such! So, too, must this be burnt as such!) And again what is the case with שלמים? They are intended to promote peace for the world! So, too, is this intended to promote peace for the world (Sifra, Vayikra Dibbura d'Chovah, Chapter 4 2). In the Treatise on “the Slaughtering of Sacrifices” it (the passage 'כאשר יורם וכו‎) is stated to be necessary to deduce from it the rule that in the case of sacrifices we can derive no law from a law which is itself only derived from a text, and is not explicitly stated in Scripture. This is to be found in the chapter beginning with the words איזהו מקומן (Zevachim 49b).

כאשר יורם, “as it is lifted off;” Rashi explains that the Torah had to spell out the “heaving” of the fat pieces of the High Priest’s sin offering in order that we learn from this that the same procedure also had to be performed in the case of the ox that was a peace offering. (Leviticus 3,3-10) Why did also the same procedure have to be spelled out again in verse 20 of our chapter instead of the Torah simply writing: “as in that instance?” What was different here from there? How could we make a legal comparison that had not been spelled out from a verse in which it had itself not been spelled out, i.e. seeing that in verse 20 the Torah only writes: “as he had done, etc.,” without saying what he had done in that other instance? According to our author rule number three out of 13 rules of how to interpret the written Torah, by Rabbi Yishmael, does not apply when the Torah deals with the subject of קדשים, offerings presented in the sacred precincts of the Temple.

והמכסה AND THAT WHICH COVERETH — This is elsewhere (e.g., Leviticus 3:3) termed “the fat which covereth the inward parts”.