레위기 9:11의 주석

'ואת הבשר ואת העור וגו‏‎‎ AND THE FLESH AND THE HIDE [HE BURNT .. OUTSIDE THE CAMP] — We do not find that any “external” sin-offering (one the blood of which was sprinkled on the outer altar) was burnt except this and that of the installation ceremony — and all these, only at the express command of God (cf. Rashi on Exodus 29:14).

And all of them by Divine command. Rashi is answering the question: Usually, the sin-offering is eaten! Alternatively: Rashi is answering the question: Since this entire section is about the avodah of the sin-offering, until (v. 12): “He slaughtered the burnt-offering,” Scripture should have written (v. 10): “Just as Adonoy commanded Moshe” after verse (11): “And the flesh...” so that then it would refer to the entire section. Rashi answers: The burning of this sin-offering was not commanded to Moshe beforehand, only now, “for we do not find, etc. except this one and that of the installation.” For this reason, it was not written at the end [of the section] (Minchas Yehudah). [You might ask:] Above, in [the parallel verse in] Parshas Tetzaveh (Shemos 29:14): Rashi explains: “We find no other outside sin-offering burnt besides this one” [and he does not mention the one of installation]! The answer is: He does not mean only this one; rather, this one and all that resemble it. For that one is also termed “one of installation.” It was only that the one [outside sin-offering] of the seven days of installation was for the inauguration of the kehunah, for from that point the designation of kehunah took effect upon them, although they did not yet begin avodah until the eighth day of installation. The one of the eighth day of installation was for the inauguration of the avodah. Similarly, the second young bull of the Levites in Parshas Behaloscha (Bamidbar 8:8), where Rashi explains: “What does it mean by ‘a second’? It teaches that just as a burnt-offering is not eaten, so is [this] sin-offering not eaten...” This was also a sin-offering of installation, for the Levites were inaugurated with it for the avodah of the Levites (Re’m).

ואת הבשר ואת העור, “and both the meat and the skin, etc;” Rashi explains here that there is no other occasion when the blood of the sin offering is sprinkled on the altar outside the Tabernacle, except in this instance and on the preceding seven days. (when Moses officiated.) If you were to question that we find that the blood of the second bull offered by the Levites in Numbers 8,815 was also offered before the Levites entered the Tabernacle, and that in the Book of Ezra chapter 8,35, we encounter something similar, a) these were consecration offerings prior to the second Temple beginning to function, and b) Ezekiel had already predicted in Ezekiel 45,1820, that in the new Temple the ritual involving all these sin offerings would take place outside the doorposts of Temple itself. What Rashi meant when he commented on our verse refers to every place when the consecration rites of the Tabernacle in the desert had been discussed, as well as when the consecration rites in the days of Ezra were discussed and when the prophet prophesied about the consecration rites of the third Temple, hopefully in our own days. The answer given to the question raised above in the first chapter of the Talmud, tractate Horiyot, is that what was done in the days of Ezra was an emergency measure, one from which no conclusions may be drawn for normal times.

שרף באש, “he burned in fire;” the reason for this has already been explained in both Exodus 29,14, and in the last Parshah.