Halakhah su Levitico 22:27

It is well-known that there are times when we are commanded about some action, and Scripture afterwards comes to explain the nature of this action; such that the topic mentioned is explained and it says what it is about. If so, it is inappropriate to count each command that comes in that explanation as a separate commandment. For example - "And let them make Me a sanctuary," is one of the positive commandments: And that is that we should have a house in which it is fit to come and celebrate, and in which sacrificing and gathering take place on holidays. And afterwards, He comes to describe its parts and how to make it. Yet it is inappropriate to count everything that is said about it as a separate commandment. And the topic of sacrifices mentioned in Leviticus follows in this very same way. And that is that the singular commandment is the whole process described for each and every type of sacrifice. For example - with the burnt-offering - it is that we were surely commanded that the process of the burnt-offerings be like this. And that is that it be slaughtered, flayed, dissected, that its blood be sprinkled as described, that its fat be offered, that all of its flesh afterward be burnt with a certain measurement of fine flour mixed with oil and a certain measurement of wine - which are the libations - and that its hide go to the priest that sacrifices it. And this process as a whole is a positive commandment - and that is the precept of the burnt-offering. As the Torah is obligating to do every burnt-offering through this process. And likewise, with the whole process of the sin-offering - its sacrifice, its flaying, offering that which needs to be offered from it and the washing of the vessels in which it was cooked or their breaking. It is all the precept of the sin-offering and it is one commandment. And likewise the precept of the guilt-offering is one commandment. And likewise the precept of the sacrifice of the peace-offerings - and that is that if it is a thanksgiving-offering, it is with bread, or [otherwise] without bread, the priest's taking of the breast and the thigh and waving it - it is all one commandment. And these are all types of sacrifices that include obligations of the individual and the community, except for the guilt-offering - which is always an obligation of the individual, as we explained in our introduction to the Order of Kedoshim (Commentary on the Mishnah). And the reason [to count each as only one commandment] is because the process is the commandment, such that it is inappropriate to count each and every part of the process as a commandment. This is unless they are commands that include all of the sacrifices, and are not specific to one type but not another type - then it would be appropriate to count each of those commands as a separate commandment. For then they would not be one of the parts of the process of one of the sacrifices. For example, His prohibiting sacrificing an animal with a defect; or His command that it be unblemished; or His command that it not be lacking in its time - and that is His saying, "and from the eighth day onward" (Leviticus 22:27); and His commanding that every sacrifice be salted - and that is His saying, "on all your offerings you must offer salt" (Leviticus 2:13); and His prohibition not to leave it [unsalted] - "and you shall not omit salt" (Leviticus 2:13), and His command to eat that which is to be eaten from it. As each one of these commands is a commandment on its own. For not one of them is a part of the commandment of the whole process of a specific sacrifice. Rather their commands include every sacrifice, as we will discuss when we count them.

The commandment of a sacrifice that it be from eight days and above: That every sacrifice that we sacrifice of the beast be from eight days [old] and above, not less than that; and this is the commandment of the lacking in time of its body. And the verse that warns us about this is that which is written (Leviticus 22:27), "An ox or a sheep or a goat when it is born shall be with its mother seven days; and from the eighth day and onward, it shall be accepted." And the words of the Torah are [in short]; and the verse teaches that before then, the sacrifice is not accepted. And this - and that which is like this - they, may their memory be blessed, called 'a negative commandment inferred from a positive commandment is a positive commandment.' And therefore we do not administer lashes for it. And [it is] like they, may their memory be blessed, elucidated in Chullin 80b in the chapter [entitled] Oto ve'etvBeno - as there they said regarding the matter of lashes, "Leave lacking time alone, as Scripture has [connected] it to a positive commandment."

The order of Torah reading on Sukkot: We take out two Torah scrolls. From the first we read "When an ox or lamb..." from Emor [Leviticus 22:27], and from the second we read the maftir from the section on mussaf sacrifices "On the fifth day of the seventh month" [Numbers 29:12]. The haftarah is from Zachariah "Behold a day is coming..." [14:1].