출애굽기 29:14의 주석

תשרף באש SHALT THOU BURN WITH FIRE — We do not find that any “outside” sin offering was to be burnt except this (cf. Rashi on Leviticus 9:11).

THOU SHALT BURN WITH FIRE WITHOUT THE CAMP; IT IS A SIN-OFFERING. “We do not find any outside¹⁹⁰An inner sin-offering was one the blood of which was sprinkled within the Sanctuary — upon the veil in front of the Holy of Holies and the golden altar; that kind of a sin-offering was burnt completely outside the camp (Leviticus 6:23). Such a sacrifice, for example, was the sin-offering of the High Priest (ibid., 4:3-12). An outside sin-offering was one the blood of which was sprinkled upon the outer altar that stood in the court of the Tabernacle [or Sanctuary]. Of such a sin-offering only certain fats were burnt on the altar, and the meat eaten by the priests. Since the sin-offering mentioned here was an outside sacrifice, and yet it was to the burnt wholly outside of the camp, it must have been a temporary, special legislation. sin-offering that was to be burnt except this.” Thus is Rashi’s language. It was a temporary, special legislation, according to the words of our Rabbis.¹⁹¹See Rashi to Leviticus 9:11. The reason for this is, that everything being foreseen by Him, this sin-offering was to effect forgiveness for the making of the golden calf, and it was the sacrifice of the anointed priest;¹⁹²A reference to Aaron’s role in that affair (see further 32:35) (Ricanti). and there [in the Book of Leviticus] He was to command that the blood of the sin-offering [of the High Priest] be brought within [the Tent of Meeting and sprinkled in front of] the veil,¹⁹³Leviticus 4:6. [and the sacrifice be burnt outside the camp¹⁹⁴Ibid., Verse 12. Hence He commanded here — in advance — that that sin-offering was to be burnt.]. At present, however, He did not wish to mention that [the blood be brought] within the Tent, for there [in the Book of Leviticus] He says in discernment, [that he sprinkle the blood] in front of the holy veil,¹⁹³Leviticus 4:6. and at this point [the Tabernacle] had not yet been sanctified, and the Divine Glory did not yet dwell upon it, that it be called “the holy veil.” Thus the outside sin-offering [mentioned here] was like the inner one [of the anointed priest]. The laying of hands was [also] by Aaron’s sons, [although if it was deemed to be Aaron’s sin-offering the laying of hands should have been done only by Aaron], because He was angry with Aaron to have destroyed him,¹⁹⁵Deuteronomy 9:20. which means the extermination of his children, therefore they too needed atonement by this sin-offering. The reason for burning [such a sin-offering outside the camp] is the same as the reason for burning the Red Heifer there,¹⁹⁶Numbers 19:3, 5. and the secret thereof is known from [the text concerning] the goat sent to Azazel.¹⁹⁷Leviticus 16:10. See Ramban there on Verse 8.

תשרף באש, “you are to burn by fire.” Rashi writes that nowhere else do we find that a sin offering offered on the altar in the Temple’s courtyard, was completely burned up without a portion of the meat being consumed by the priests. This was so only because of the exceptional circumstances surrounding this event. Nachmanides suggests a specific reason for the departure from the normal procedure when a sin offering is presented on the altar. He claims that this bull was meant to atone for the sin of the golden calf; the offering in question, i.e. a bull as a sin offering, is that assigned to the High Priest if he has committed an inadvertent sin, which if it had been deliberate would result in the karet penalty. Aaron atoned for his share in the sin of the golden calf by means of this offering. This particular sin offering (its blood) is brought to the Sanctuary, seeing that in the legislation dealing with this kind of sin offering the Torah stipulates that its blood is to be presented to the front of the curtain dividing the Sanctuary from the Holy of Holies. The element known as הוראת שעהemergency legislation, involved on this occasion, was that Aaron had not yet completed his consecration as High Priest, so that he really had no business to be in the Sanctuary as yet. On the other hand, the Presence of the Shechinah had not yet manifested itself until the eighth day of the מלואים, so that he did not commit a capital crime by doing so in his present state. The dividing curtain therefore had not yet qualified for its very name, i.e. a fence before the Holy of Holies. Nonetheless, the legal status of the Sanctuary was similar to that of the Holy of Holies, so that both he and his sons required a degree of atonement for what they did, but this was not connected to the sin of the golden calf that had occurred many months earlier.

ואת בשר הפר, ”and the flesh of the bull, etc.” The sin-offering of a bull was meant to atone for the sin of the golden calf. When the Torah writes: “you shall burn its flesh by fire,” this expression is very similar to the one used for the red heifer’s flesh (Numbers 18,7). The mystical dimension of these procedures is known already from the scapegoat in Leviticus 16. The reason for assuming that this bull was to atone for the sin of the golden calf is that the High Priest when guilty of a sin involving idolatry has to offer a bull as sin-offering as described in Leviticus 4,3. The reason Aaron’s sons also had to place their hands on that bull prior to it being slaughtered (verse 10) was that seeing that G’d had been angry at Aaron for his part in the sin of the golden calf (Deut. 9,20), and He meant to kill him and his sons, it was critical that they become part of the atonement process. The word להשמידו which Moses used in that verse in Deut. 9,20 meant that Aaron’s sons would be killed also.

We find no other “outside” sin-offering. . . Question: Is there not another “outside” sinoffering that was burnt, namely, the calf sinoffering of Vayikra 9:11? The answer is: Rashi means that there is no other besides those of the installation procedure. The calf sin-offering was also part of the installation procedure, as it was the beginning of Aharon’s installation as Kohein Gadol. [It was the first sacrifice that Aharon himself offered.] Thus, “No other. . . besides this one” is not to be taken literally. It means: “no other besides this one and those similar to it.”

V. 14. חתאט הוא. Wir glauben, dass חטאת von der Pielbedeutung der Wurzel חטא gebildet ist, und daher nicht notwendig "als Sündopfer" eine vorangegangene Sünde voraussetzt, sondern als "Entsündigung" das künftige Freibleiben von Verirrungen zum Vorsatz bringen soll. Ist doch auch dieser Vorsatz zunächst das, was vergangene Verirrungen sühnt. חטאת הוא heißt es hier, um damit das Verbrennen des פר außerhalb des Lagers zu motivieren. Stünde er im בשלמים-Charakter wie der איל מלואים, so käme der Muskelleib usw. nachdem das lebendige Wesen und die sinnliche Natur in דם und אימורים ihre Weihebestimmung erhalten, der im Opfer repräsentierten Persönlichkeit, den בעלים, zum heiteren Selbstgenuss zurück. Als חטאת jedoch gehört der Genuss des Opfertieres selber mit zur symbolischen, כפרה gestaltenden עבודה. Es ist die im Opfer repräsentierte Persönlichkeit erst zu lehren, wie nicht nur נפש und כליות, sondern auch die Verwendung der ganzen diesen zu Gebote stehenden Leiblichkeit dein vom כהן repräsentierten Ideale des Gesetzesheiligtums zugute kommen soll. בשר חטאת ist daher nur vom כהן zu genießen, und selbst wo der כהן sein eigenes הטאת bringt, hat er es nicht als בעלים, sondern als כהן zu genießen. Es soll nur im engeren Umkreise des Heiligtums, in der עזרה (— nach 10,3 מ׳׳למ מעשה הקרבנות sogar nur dem Eingang zum Heiligtum gegenüber, wie שחיטת קרשי׳, wogegen jedoch das סמי מכאן אכילה Sebachim 56 a spricht —), im Priestergewande (Joma 68 a), vielleicht sogar nur stehend (מ׳׳ל a. a. O.) genossen werden. Hier aber fehlte noch der כהן, sie sollten erst כהנים werden, und wurde daher der ganze פר — ähnlich wie aus ähnlichen Gründen פרים ושעירים הנשרפין — außerhalb des Lagers verbrannt, zum Ausdruck, dass im Kreise der Nation keiner, oder hier: noch keiner vorhanden war, der des Genusses würdig wäre.

ואת בשר הפר, “and the flesh of the bull;” the Torah mentions the flesh separately seeing that the skin of the entire bull had already been removed before the animal was cut up. Afterwards Aaron took all of it outside the camp as it was a sin offering. This is how our sages in the Sifra, interpret the verse in Leviticus 4,12, where the sin offering of the High Priest is discussed, when he has been guilty of sin, of course, not like here.

תשרוף באש, “you shall burn in fire;” Rashi explains that this is the only externally offered sin offering that needs to be burned outside. (Instead of the priests consuming part of its meat) We do find that the calf Aaron offered up (Leviticus 9,11) as well as the second bull of the Levites (Ezra 6,17) and the bull of which Ezekiel speaks concerning the future in Ezekiel 45,22 which were all external sin offerings and whose flesh, and entrails were burned or will be burned outside the sacred compounds. Some commentators try and explain the reason why these sin offerings’ flesh had to be burned outside the sacred compound as due to the fact that they were Aaron’s personal offerings, and just as Aaron’s personal minchah offerings must be burned up completely, (Leviticus 6,15) the same applies to his other personal offerings. The purpose of these offerings was to sanctify the altar. Compare verse 36 in our chapter. This procedure could be completed only by means of blood. It appears that at the time of the consecration rites of the Tabernacle and the slaughtering of these animals there was not yet a functioning altar, so that these parts all had to be burned outside the camp.