레위기 5:15의 주석

כי תמעל מעל — The term מעל everywhere in Scripture denotes “changing”. Similarly it stales, (I Chronicles 5:25) “And they committed a מעל against the God of their fathers; for they went a whoring after the gods of the people of the land” (i. e. they exchanged Him for their gods). And similarly it states of the faithless wife, (Numbers 5:12) “[If any man’s wife go aside] and commit a מעל in respect to him” (i. e. she changes her relationship to him for one to another man) (Sifra, Vayikra Dibbura d'Chovah, Section 11 1; Meilah 18a).

AND HE SHALL BRING ‘ASHAMO’ (HIS GUILT-OFFERING) UNTO THE ETERNAL. This offering is called asham (“guilt-offering” — as distinguished from the sin-offering), just as He has said [here in the verse] after the shekel of the Sanctuary, for a guilt-offering. But he shall bring ‘ashamo’ unto the Eternal³⁵¹Above, Verse 6. In this case the word ‘ashamo’ [literally, “guilt”] is not the name of the offering, but merely indicates “the offering — i.e., a sin-offering — brought because of guilt.” mentioned above in the case of the offering of higher and lower value means, “and he shall bring his offering unto the Eternal,” for that offering was a sin-offering, as He said, a female from the flock, a lamb or a goat, for a sin-offering.³⁵¹Above, Verse 6. In this case the word ‘ashamo’ [literally, “guilt”] is not the name of the offering, but merely indicates “the offering — i.e., a sin-offering — brought because of guilt.”
Now it has not been explained why the name of one offering is “a sin-offering,” and that of the other, “a guilt-offering,” since they both come to effect atonement for sin! We cannot say that the reason is since the sin-offering is a female [unlike the guilt-offering which is male, and therefore the word asham which is masculine cannot be applied to the female sin-offering], for there are sin-offerings which are male — namely the goats [brought as sin-offerings in case of the public worshipping idols,³⁵²A male goat is brought as a sin-offering by the prince (above, 4:23), and by the public for worshipping idols (Numbers 15:24), as well as on the Day of Atonement (further, 16:5). Among the Additional Offerings brought by the public on the New Moon (Numbers 28:15) and the Festivals (ibid., Verse 22, etc.) is also a he-goat as a sin-offering. or the usual sin-offering of the prince],³⁵²A male goat is brought as a sin-offering by the prince (above, 4:23), and by the public for worshipping idols (Numbers 15:24), as well as on the Day of Atonement (further, 16:5). Among the Additional Offerings brought by the public on the New Moon (Numbers 28:15) and the Festivals (ibid., Verse 22, etc.) is also a he-goat as a sin-offering. and the bullocks [brought by the anointed priest as a sin-offering,³⁵³Bullocks are brought as sin-offerings by the anointed priest (above, 4:3), by the court (ibid., Verse 14), and by the High Priest on the Day of Atonement (further, 16:3). as well as his bullock on the Day of Atonement].³⁵³Bullocks are brought as sin-offerings by the anointed priest (above, 4:3), by the court (ibid., Verse 14), and by the High Priest on the Day of Atonement (further, 16:3). Again, it cannot be said that [the guilt-offering is so called] on account of the severity of the sin [for which it is brought], for behold, the leper brings two offerings — the name of one being “the sin-offering” and the name of the other, the “guilt-offering!”³⁵⁴Ibid., Chapter 14, Verses 12 and 19. How could one person have a simultaneous liability to bring these two offerings?
It appears to me that the term asham denotes some serious deeds for which the person who did it deserves to be shameim (ruined) and destroyed because of it, similar to the expressions: ‘ha’ashimeim’ (destroy them), O G-d;³⁵⁵Psalms 5:11. the pastures of the wilderness waste away.³⁵⁶I have found no such verse. Possibly it is a paraphrase of the verses in Jeremiah 9:9-10, where the prophet bewails the emptiness of the destroyed pastures of the wilderness, and predicts that the cities of Judah will be sh’mama (wasted away). Thus both phrases occur in juxtaposition, and Ramban deduces therefrom the underlying idea of the root shamam. Perhaps it is a combination of Isaiah 24:6 [where the word vaye’shmu — “and they wasted away”] and Joel 1:19 [where the pastures of the wilderness] are mentioned. So also: ‘Te’sham Shomron’ (Samaria shall be laid waste), for she hath rebelled against her G-d,³⁵⁷Hosea 14:1. and we are ‘asheimim³⁵⁸Genesis 42:21. Thus in place of the usual translation “we are guilty” [concerning our brother] Ramban interprets it to mean “we are being punished” on account of our brother. — means “we are being punished.” The word chatath (sin) denotes something which has turned aside off the way, this being of the expression, every one could sling stones at a hair-breadth and not ‘yachti’ (miss).³⁵⁹Judges 20:16. Now the guilt-offering for robberies,³⁶⁰Verses 21-25. and the guilt-offering for carnally knowing a handmaid already promised in marriage³⁶¹Further, 19:20-22. would then be called asham [indicating a serious sin] because they have to be brought even for wilful commission of the sin. So also the asham (guilt-offering) of the Nazirite [which he brings for becoming defiled by a dead body, even if his defilement was caused wilfully,³⁶²Numbers 6:12. Kerithoth 9a. and is therefore deserving to be shameim — destroyed]. The guilt-offering for misusing sanctified objects,³⁶³Verses 15-16. however, even though it is brought only when the sin was committed in error, yet because it concerns the holy things of the Eternal, it is called asham, because the great sin that he did makes him deserve to be shameim (destroyed) because of it, even as it is called me’ilah (treachery).³⁶⁴'Ki thim’ol ma’al’ (if any one commit a treachery) (in Verse 15). The reason for the name [asham] of the leper’s offering³⁶⁵The leper’s first offering [on the day he is cleansed] is the guilt-offering (further, 14:12). After that he brings a sin-offering (ibid., Verse 19). In the light of the above explanation of the term asham, Ramban suggests a reason why the leper brings the two offerings at the same time when both atone for sin, and why the guilt-offering first. There is indeed a third offering — namely, the burnt-offering — that the leper brought on that day (ibid., Verse 20). But since that presents no difficulty, Ramban does not refer to it. is because a leper is regarded as dead,³⁶⁶Nedarim 64b. and thus he is shameim (ruined) and destroyed. The leper’s first offering, then,³⁶⁵The leper’s first offering [on the day he is cleansed] is the guilt-offering (further, 14:12). After that he brings a sin-offering (ibid., Verse 19). In the light of the above explanation of the term asham, Ramban suggests a reason why the leper brings the two offerings at the same time when both atone for sin, and why the guilt-offering first. There is indeed a third offering — namely, the burnt-offering — that the leper brought on that day (ibid., Verse 20). But since that presents no difficulty, Ramban does not refer to it. is called asham in order to protect him from the guilt for which he is “ruined,” and the second is the sin-offering which effects atonement for his errors.
The reason for the suspensive guilt-offering³⁶⁷See Note 310 above. is because the owner thinks that he is not liable to be punished [since his sin has not been confirmed]; therefore Scripture was more severe with him in the case of his doubt than in that of certainty [of sin], requiring him to bring a ram of the value of shekels of silver,³⁶⁸Verse 15. — I.e., two s’laim. See also Rashi on Verse 18 [speaking of the suspensive guilt-offering]: “a ram … with thy valuation — according to the value stated above” [in Verse 15, i.e., at least two shekels]. whilst if the sin is confirmed, he brings a sin-offering which could be worth only a danka [a small Persian coin — the sixth of a denar]. Scripture calls it asham in order to say that it must be worth two s’laim just like the graver guilt-offerings [i.e., like the guilt-offering brought for appropriating sanctified objects, and that brought for carnally knowing a handmaid already promised in marriage, which must be worth at least two s’laim], thus indicating to the sinner [since he is in doubt as to whether he has sinned], that if he treats it lightly and will not bring his [offering for] atonement, he will be destroyed by his sin. This is the sense of the verse, ‘Asham hu, ashom asham lashem’ (It is a guilt-offering — he hath surely incurred guilt before the Eternal).³⁶⁹Verse 19. That is to say, although this offering is brought only on a doubtful sin, it is a guilt-offering, for he has surely incurred guilt before the Eternal Who knows all hidden things, and if indeed he did sin before Him, He will requite him. Similarly, that which He said above, and he shall bring his guilt-offering,³⁷⁰Above, Verse 6. The question arose (see Ramban at beginning of this verse), why the Torah calls it ashamo (his guilt-offering) when it is really a sin-offering — Ramban now proposes to answer that “it is because etc.” is because among those sins mentioned above are also those which require the bringing of an offering even when they are committed wilfully, such as for the “oath of testimony; ”³³²The section here discusses the offering of higher or lower value (see above, Note 15), the verse before us stating that this offering is required in the case of a false oath concerning testimony. Thus, if the person interested in the evidence called upon him by an oath, adjuring him that if he knows any evidence favorable to him he should testify before the court, and he swore that he knows of no testimony concerning him, when in fact he does know, in such a case, if he swore either unintentionally or wilfully, he must offer what is called an offering of higher or lower value. See “The Commandments,” Vol. I, pp. 82-83. In the following verse another transgression for which this offering is required is mentioned. — Ramban now proceeds to explain the sense of the triple expression, and he is a witness, or knows, or saw. therefore He mentions the term asham with reference to them although the offering is called a sin-offering.
Also by way of the Truth, [the mystic teachings of the Cabala], a female offering for a sin is called chatath (sin-offering), and the male offering is called asham.³⁷¹In other words, the determining factor for the difference in the names between the chatath and the asham is whether the offering is male or female. For the fuller mystical implication, see my Hebrew commentary, p. 26. The goats³⁵²A male goat is brought as a sin-offering by the prince (above, 4:23), and by the public for worshipping idols (Numbers 15:24), as well as on the Day of Atonement (further, 16:5). Among the Additional Offerings brought by the public on the New Moon (Numbers 28:15) and the Festivals (ibid., Verse 22, etc.) is also a he-goat as a sin-offering. and the bullocks³⁵³Bullocks are brought as sin-offerings by the anointed priest (above, 4:3), by the court (ibid., Verse 14), and by the High Priest on the Day of Atonement (further, 16:3). [even though they are male] are also called chatath (sin-offering), because they are brought [as an atonement] for sin.
Tzav

'מקדשי ה, deriving beneficial use from something belonging to the Temple treasury, i.e. אשם מעילות.