신명기 12:27의 주석

ועשית עלתיך AND THOU SHALT OFFER THY BURNT OFFERINGS — i.e. if they (thy sacrifices) be burnt offerings, put the flesh as well as the blood on the altar, but if they are peace offerings, then “the blood of thy sacrifices shall be poured” first on the altar and afterwards you may eat the flesh. Furthermore did our Rabbis deduce that [the words] “thy sacrifices, however, [thou shalt bear, etc.]” are intended to teach with regard to consecrated animals that are outside the Land (abroad) as well as regards such animals that have been exchanged for other consecrated animals, and finally regarding the young of consecrated animals that [all] such must [also] be offered [in Jerusalem] (Sifrei Devarim 77:1; Bekhorot 14b).

If they are burnt-offerings, place the flesh, etc. Rashi is answering the question: Why is this verse necessary to be written? For it is already written (v. 26), “However, your sacred offerings ... you are to bring when you come to the place that Adonoy chooses,” which includes all types of offerings. An additional question: At first it is written, “You are to execute your burnt-offerings — the meat and the blood — on the altar of Adonoy.” But afterwards it is written, “Then you will eat the meat,” which is apparently self-contradictory! Rashi answers that this verse is explaining the previous one, and it should be understood as follows: “If they are burnt-offerings, place the flesh and the blood on the altar. But if they are peace-offerings, etc.” The reason why Rashi says על גבי המזבח (on top of the altar) regarding burnt-offerings, but he says על המזבח (on the altar) regarding peace-offerings is as follows: The flesh and blood of burnt-offerings are placed on top of the altar, not on the altar itself. But the blood of peace-offerings is placed on the altar itself, not on top of it.

V. 27. ועשית עלתיך הבשר והדם (siehe Wajikra zu Kap. 1, 9), ודם זבחיך ישפך (siehe Wajikra Kap. 1, S. 22). Bedeutsam steht hier שפיכת שירים ליסוד המזבח in dem Zusammenhange mit der Verpflichtung, die קדשים-Tiere von dem Heimatsorte zum Heiligtum hinaufzubringen und dort die Weihe unseres "Seelen- und Tatenlebens" zu gewinnen. שפיכת שירים ליסוד ist das Bewusstsein, das in die Heimat begleitet. Körperlich gehen wir heim, unsere Seele bleibt dort. —