Comentários de Citação sobre Levítico 1:13

AND HE SHALL SLAUGHTER THE BULL BEFORE THE ETERNAL. AND THE PRIESTS, AARON’S SONS, SHALL OFFER THE BLOOD. “All acts from receiving [the blood in a vessel] onwards are the duty of the priests. This teaches that the slaughtering [of the offering] is valid if performed by a zar (non-priest). ‘V’hikrivu’ (and they shall offer …) — this refers to ‘receiving’ [the blood], and the sense thereof is the bringing [of the blood to the altar]. Thus we learn that both of them [receiving the blood and bringing it to the altar], are to be done by Aaron’s sons.” This is Rashi’s language.
But it is not correct.⁸⁴Ramban understood Rashi as saying that the word v’hikrivu has a primary meaning of “receiving” the blood in a vessel, which is the first process after the “slaughtering” mentioned immediately before in the verse, and a subsidiary meaning [from the root ‘karav’, to bring near] of “bringing” it to the altar. To this Ramban objects that ‘v’hikrivu’ is not derived from the root ‘karav’, implying bringing near, and hence cannot sustain the interpretation of “bringing it near” the altar even as a subsidiary meaning. Rather, it is associated with the word ‘korban’ (offering), and has only one meaning, that of “receiving” the blood, which is the first stage in offering. If so, whence do we know that bringing it near the altar may also be done only by priests [and is invalid if done by a non-priest]? To this Ramban replies that it is a logical deduction [“if receiving the blood may only be done by priests, it follows ‘all the more’ that bringing it to the altar, which is a later stage in its offering, has this requirement”]. A careful reading of Rashi and Ramban clearly indicates this interpretation. Instead, the Midrash of our Rabbis states:⁸⁵Torath Kohanim, Vayikra 4:4. “V’hikrivu — this is the receiving of the blood.” For the term v’hikrivu does not mean the bringing of the blood near to the altar, namely the holachah (carrying of it). Instead, v’hikrivu is an expression similar to the word korban (offering) and it signifies receiving [of the blood in a vessel] and sprinkling it upon the altar. Thus He mentioned bringing it [to the door of the Tent of Meeting], laying hands on it, and slaughtering it with reference to the owner of the offering, and after the slaughtering He immediately mentioned the sons of Aaron. It accordingly follows that receiving the blood is in itself a duty to be performed by the priests, and may only be done by a qualified priest and with vessels dedicated to the Temple Service; and [it follows] all the more that bringing it to the altar and sprinkling it [can be done only by a qualified priest]. Moreover, even carrying of the limbs to the ramp [leading to the altar] is invalid if done by a non-priest, for so the Rabbis interpreted:⁸⁶Zebachim 4a. “And the priest shall offer it all, and cause it to ascend in fumes upon the altar⁸⁷Further, Verse 13. — this refers to carrying of the limbs to the ramp.” If so, carrying the blood to the altar also may be done only by a priest with all the conditions of priesthood.

The kohen will dip his finger i.e., the High Priest. The significance of seven times is explained in the parasha of Balaq [comment on Numbers 23:1]. Because of the High Priest’s great stature, the blood of his sin-offering is sprinkled in front of the holy Partition, and on the corners of the Incense Altar. All of the bullock, except for the organic fats, is to be burned outside, for it is not a burnt-offering.

אש … ‎ונתנו AND [THE SONS OF AARON …] SHALL PUT FIRE [ON THE ALTAR] — Although the fire descended from heaven, it was nevertheless a religious duty to bring also some fire of profane origin (Sifra, Vayikra Dibbura d'Nedavah, Chapter 5 10; Yoma 21b; cf. Rashi on Leviticus 10:2 and Note thereon).

בנצתה means together with its entrails (not with its feathers which meaning the word נוצה usually has). The word נוצה is really an expression for anything that is loathsome. Similar is (Lamentations 4:15) “[depart, depart, touch not:] for they are become loathsome (נצו) and are fled away”.) That is also what Onkelos means when he translates באוכליה, “with the digested food” found in the entrails (excrement). This, too, is the interpretation of the verse given by Abba José ben Chanan who states: he removes the stomach (being the organ which contains digested food) together with it (the crop). But our Rabbis, of blessed memory, taking נוצה; in its usual sense of “feathers”, say: with a knife he cuts out around the crop an opening like a flap and removes it together with the feathers on the skin (of that spot) (Sifra, Vayikra Dibbura d'Nedavah, Section 7 9; Zevachim 65a). — In the case of the burnt offering of the cattle which eats only from the crib of its owner it is stated, (v. 13) “But he shall lave the inwards and the legs with water: and [the priest] shall offer it”; in the case of a fowl, however, which feeds itself from what it picks up of other people’s property (lit., “of robbery”) it states, “he shall cast the entrails away”, because it (the bird) eats that which is stolen (Leviticus Rabbah 3 4).

לא יבדיל BUT HE SHALL NOT SEPARATE IT — he must not break it entirely into two pieces, but only rends it from behind. — It is stated here of a bird-offering “a pleasing odour [to the Lord]” and it is stated (v. 13) of an animal-sacrifice “a pleasing odour [to the Lord]”, to tell you: whether one offers much or little it is equally pleasing to God provided that he directs his heart to Heaven (Sifra, Vayikra Dibbura d'Nedavah, Section 9 7; Menachot 110a).