Halakhah su Levitico 22:23

And know that the participle “ha-motzi’” implies both past and future action. For example, “who brings you forth [ha-motzi’] from the land of Egypt”⁶⁶Lev. 22:23. has a future sense. It alludes to the same time about which our rabbis z”l taught this midrash: “In the future the land of Israel will bring forth [totzi’] cakes and fine woolen clothes, as it is said, ‘Let a slice of grain appear in the land.’⁶⁷Ps 72:16, pisat bar is usually translated “abundant grain,” but the midrash here from b.Ketuboth 111b interprets pisah hyper-literally as a “slice of grain,” i.e., a piece of a ready-made baked good from the land. And we allude in the blessing “ha-motzi’” to the future time when our food will appear without effort and toil, and the land will bring forth actual bread like the bread which we eat and over which we say the blessing. For thus the world would have behaved in the time of Adam had the land not been cursed because of his sin, as it said, “Cursed is the land because of you.”⁶⁸Gen 3:17. And in the future when the sin has been atoned for, the world will return to the way it’s supposed to be.

He prohibited us from burning up animals with blemishes. And that is His, may He be exalted, saying, "and as a fire-offering you shall not place of them" (Leviticus 22:22). And the language of Sifra (Sifra, Emor, Chapter 7:4) is, "'And as a fire-offering you shall not place of them - these are the fats. I only [know about] all of them. From where [do we know even] some of them? [Hence] we learn to say 'of them' - even some of them." Behold it has been made clear to you that one who offers an animal with a blemish has already transgressed four negative commandments - when we count the burning of the innards as one negative commandment. However if we count it as two negative commandments - like the teacher that is speaking here - behold he would be transgressing five negative commandments. For he counts some of the innards as one matter and all of them as another matter; as he said, 'of them' - even some of them," even though it is one negative commandment. For this teacher holds that we give lashes for general negative commandments. Hence they said in the Sifra (Sifra, Emor, Section 7:5), "One who consecrates animals with blemishes to the altar transgresses on account of five negative commandments: On account of, do not consecrate; on account of, do not slaughter; on account of, do not sprinkle the blood; of, do not burn up all of it; and of, do not burn up part of it." [And in the Gemara (Temurah 7b), it says,] "Rava said, 'We do not give lashes for general negative commandments.' An objection was raised [from the Tosefta (1:10)]: One who consecrates animals with blemishes on the altar violates five categories. This is a conclusive refutation of Rava." Behold it has been made clear to you that that which they said that he transgresses five is with the logic that holds that we give lashes for a general negative commandment. And hence he counts the negative commandment that includes all of them and some of them as two categories. And this is well-known as the opinion of Abbaye in every place, as we explained in Principle 9 of this essay (Sefer HaMitzvot, Shorashim 9:5). But according to Rava, however, who says that we do not give lashes for general commandments, one is [only] liable four [set] of lashes for the burning up - as it is explained in the Gemara, Sanhedrin (Sanhedrin 63a), according to that which we illustrated in Principle 9. So, together, they are only four negative commandments, as is explained in Scripture. As one who consecrates and offers an animal with a blemish is lashed four [sets of] lashes for these four negative commandments, as we explained. And all of these negative commandments are with an animal with a permanent blemish, as is demonstrated by Scripture when it said, "(a limb) extended or contracted, [... (with its testes)] bruised or crushed or torn or cut" (Leviticus 22:23-24) - and these are all permanent blemishes. And the regulations of all the blemishes in animals - permanent and temporary - have already been explained in the sixth [chapter] of Bekhorot. And likewise have the regulations of these four negative commandments, of offering an animal with a blemish, been explained in scattered places in Tractate Temurah and Zevachim. (See Parashat Emor; Mishneh Torah, Things Forbidden on the Altar 1.)