레위기 9:15의 주석

ויחטאהו means: he treated it according to the regulation regarding the חטאת, “sin-offering”.

כראשון, which had been burned although it had been a sin offering whose blood was destined for the altar in the courtyard.

ויקרב את קרבן העם. He presented the people's offering. This refers to the presentation of the "lights" [a term denoting enlightenment in kabbalistic jargon. Ed.] which were planted in the Israelites from the source of the original "light" which had been diffused due to Adam's sin and which had prevented man from achieving the close relationship with G'd he should have maintained. The change which took place in man's soul dictated that he keep a certain distance from G'd as ever since the sin G'd and man are perceived of as two different species, [a halachic term used when two categories of food, a forbidden one and a permissible one become mixed and the question arises if one of them loses its former identity. Ed.] The Torah tells us here that by means of the service performed by Aaron two species which had previously been incompatible had again become compatible. The words "he brought close the offering of the people" mean that he re-united what had become estranged. Actually, by rights, this verse should have been written at the end of the whole procedure in verse 23. Why did the Torah write this verse prior to describing the details of the procedure? The Torah wanted to teach us the lesson that it is not the actual procedure which is crucial in achieving the objective of the sacrifice. It is the intent with which such a procedure is initiated which determines if the execution of the ritual will achieve its objective.

As his calf. Rashi is answering the question: Since it refers to the sin-offering (חטאת), which is a feminine noun, it should use [the feminine adjective form] כראשונה (as the first one)! He answers: The expression ראשון refers to the עגל (calf) which is also masculine. Therefore, Rashi did not use the expression כחטאת שלו (as his sin-offering). Alternatively, we can say that Rashi is answering this question: The expression of ראשון (the first one) implies that it refers to what is written previously. However, previously it mentioned a burnt-offering. How then could it say he should treat the law of a sin-offering like a burnt-offering? Therefore he explains: As his calf, i.e., it does not refer to what was mentioned previously; rather, [it refers to] what was mentioned ‘preceding what was mentioned previously,’ which is a sin-offering, that is: his calf (Re’m).

כראשון AS THE FIRST — as his own calf (as is described in v. 8).

We have a mystical element in this verse also. I have mentioned on a previous occasion that the burnt-offering, עולה, represents the concept of כנסת ישראל, [a concept known in kabbalistic language as the שכינה תחתונה, the lower manifestation of the שכינה in the emanation מלכות. Ed.] the ideological concept of the people of Israel. If the Israelites fail to behave as they should they "lower" the concept of כנסת ישראל. On the other hand, if they draw near to G'd as expressed in the words ויקרב את העולה, they will experience one spiritual ascent after another. Not only will they not be tainted by sins but they will be able to face the most rigorous standards of justice. This is what is implied in the words ויעשיה כמשפט.