דַּבֵּ֤ר אֶֽל־אַהֲרֹן֙ וְאֶל־בָּנָ֣יו לֵאמֹ֔ר זֹ֥את תּוֹרַ֖ת הַֽחַטָּ֑את בִּמְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָעֹלָ֜ה תִּשָּׁחֵ֤ט הַֽחַטָּאת֙ לִפְנֵ֣י יְהוָ֔ה קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא׃
Поговорите с Аароном и его сыновьями: «Это закон жертвы за грех: там, где жертва всесожжения убита, жертва за грех будет убита пред Господом; это самое святое.
Tze'enah Ure'enah
“The sin offering shall be slaughtered at the spot where the burnt offering is slaughtered” [6:18]. The verse teaches us that we should not embarrass any person, since it is known that the burnt offering covers the sins that a person does with his thoughts that it is not possible to guard against. Therefore, the disgrace is not great when he brings a burnt offering because he did not commit the sin with his thoughts gladly. However, the sin offering is brought for those sins that the person does with deeds. Thus, the sin is disgraceful. Yet the Holy One commanded that the burnt offering and the sin offering should be slaughtered in one place in the Temple, expecting that one should not know which is the burnt offering. This was because of sins that the person did with his thoughts. The sin offering was because of sins that the person did through deeds. With this, the person is not shamed, that one does not know which is burnt offering or guilt offering, because both were slaughtered next to each other.5Bahya, Leviticus, 6:18.
Kli Yakar
In the place where the burnt offering is slaughtered, the sin offering shall be slaughtered. The commentators said this is to cover for the sinners, so people will say he is offering a burnt offering. This is a weak reason because, in any case, his sin would be revealed when they see that he is not offering it completely [entirely consumed, as] for a burnt offering. Furthermore, the burnt offering is male and the sin offering is female. Now, regarding the burnt offering, some say it comes for the contemplation of sin, and others say the burnt offering is among those sacrifices that run without iniquity (Psalms 59:5). For those who say that the burnt offering has an aspect of sin atonement, the reason is that the heart, which is on the left side, is the cause of all sin, as the heart desires and the implements of action complete it. Therefore, both are slaughtered on the north side [associated with the left], to indicate that a deluded heart has turned him aside (Isaiah 44:20) and from the north the evil will break forth (Jeremiah 1:14). For those who say that the burnt offering only comes as a gift, with their proof from the verse I will come into Your house with burnt offerings (Psalms 66:13), we can say that after the sinner has resolved in his heart to repent and bring a sin offering for atonement, from then on he is acceptable and his sacrifice is pleasing before the Holy One, Blessed be He, as if he had offered a burnt offering, which is the most elevated of all sacrifices.
Ramban
THIS IS THE LAW OF THE SIN-OFFERING. In Seder Vayikra He commanded concerning [the offerings in the following order]: the burnt-offering, the meal-offering, the peace-offerings, the sin-offering and the guilt-offering, [the reason for this order being] that at first He spoke about the freewill offerings [namely the burnt-offering, the meal-offering and the peace-offerings], and afterwards He mentioned those offerings which are obligatory upon the sinner. Here, however, [in Seder Tzav] the explanation is given first in connection with the burnt-offering and meal-offering, and only then about the sin-offering and guilt-offering, because He wished to explain the laws of the most holy offerings [in one group], since there is one law for them all, as He said [above in Verse 10] with reference to the meal-offering, it is most holy, as the sin-offering and the guilt-offering, and only afterwards He explains the law of those offerings which are less holy [namely, the peace-offerings].
Now in this section [dealing with the sin-offering] He added many new laws. [The verse] This is the law of the sin-offering teaches that there is one law for all sin-offerings,51See Note 16 above, that the term torah or torath (“law” or “law of”) at the beginning of a section, denotes inclusion, while hi denotes exclusion. So also the word zoth (this), as it says here in this case, zoth torath … (this is the law of …), means exclusion. meaning that even the blood of “the inner sin-offerings”52Sin-offerings were of two kinds: (a) those whose blood was sprinkled on the outer altar, and are therefore referred to as the “outer sin-offerings.” These included most of the sin-offerings. After the sprinkling of the blood and the burning of the fats, the meat was eaten by the priests, (b) The second group was called “the inner sin offerings,” because their blood was taken into the interior of the Sanctuary to be sprinkled in front of the Veil overhanging the Holy of Holies, as well as on the golden altar (see above, 4:6-7; 17-18), and on the Day of Atonement also in front of the ark (further, 16:14-15). These sin-offerings were wholly burnt outside the camp [and later, after the Sanctuary was built, they were burnt outside the city of Jerusalem]. — Now here in Verse 20 Scripture states the law regarding “the outer sin-offerings,” that if any of their blood was sprinkled upon a garment, the garment must be washed in a holy place [i.e., in the Court of the Sanctuary], But it does not say this law with regard to “the inner sin-offerings.” Since the section, however, begins with the expression [zoth] ‘torath’ hachatath (this is ‘the law’ of the sin-offering), and the word torath denotes inclusion, we know that the same law applies to both kinds of sin-offering. [if sprinkled upon a garment] must be washed off [in a holy place]. I might think that this applies also to a sin-offering brought from a bird, Scripture therefore says zoth [‘zoth’ torath hachatath (‘this’ is the law of the sin-offering) — and the word zoth denotes exclusion]. He also states here [in the verse before us], in the place where the burnt-offering is slaughtered shall the sin-offering be slaughtered before the Eternal, thus indicating that all sin-offerings must be slaughtered only on the northern side of the altar, since in the section of Vayikra this was stated only with reference to the sin-offering of the prince53Above, 4:24. and of the individual;54Ibid., Verses 29, 33. therefore here [in this section] they are all included — the sin-offerings of the public and “the inner sin-offerings.”52Sin-offerings were of two kinds: (a) those whose blood was sprinkled on the outer altar, and are therefore referred to as the “outer sin-offerings.” These included most of the sin-offerings. After the sprinkling of the blood and the burning of the fats, the meat was eaten by the priests, (b) The second group was called “the inner sin offerings,” because their blood was taken into the interior of the Sanctuary to be sprinkled in front of the Veil overhanging the Holy of Holies, as well as on the golden altar (see above, 4:6-7; 17-18), and on the Day of Atonement also in front of the ark (further, 16:14-15). These sin-offerings were wholly burnt outside the camp [and later, after the Sanctuary was built, they were burnt outside the city of Jerusalem]. — Now here in Verse 20 Scripture states the law regarding “the outer sin-offerings,” that if any of their blood was sprinkled upon a garment, the garment must be washed in a holy place [i.e., in the Court of the Sanctuary], But it does not say this law with regard to “the inner sin-offerings.” Since the section, however, begins with the expression [zoth] ‘torath’ hachatath (this is ‘the law’ of the sin-offering), and the word torath denotes inclusion, we know that the same law applies to both kinds of sin-offering.
The Rabbis have further interpreted: Most holy, this comes to include the peace-offerings of the public,55Peace-offerings could be brought only by an individual, and they were considered of a lesser degree of holiness. Only once a year, namely, on the Festival of Shevuoth, were peace-offerings brought by the public (see further, 23:19). These were considered among “the most holy offerings.” Offerings which were most holy were slaughtered on the north side of the altar, and could be eaten only by male priests, within the Court of the Sanctuary, during the same day and night; those that were holy to a lesser degree were slaughtered in any part of the Court, and could be eaten by any person, within the enclosed city of Jerusalem, for two days and the intervening night. The thanks-offering and the Nazirite’s ram, though holy to a lesser degree, could be eaten only the same day and the ensuing night. teaching that they may only be slaughtered on the northern side of the altar, as all offerings of the most holy degree are required to be slaughtered on the northern side. Hi (it is) — ‘it is’ the most holy, comes to exclude the thanks-offering56Further, 7:12. The thanks-offering is a form of peace-offering, and is therefore holy to a lesser degree. and the ram of the Nazirite57Numbers 6:14. The ram of the Nazirite is a peace-offering (ibid.). [thus teaching that they may be slaughtered anywhere in the Temple Court, as their holiness is of a lesser degree]. He further commanded here to give the meat of the sin-offerings to the sons of Aaron58Verse 22. — that is, to the males and not the daughters of Aaron — and commanded them to eat it within the Court of the Tent of Meeting.59Verse 19. In addition He mentioned [in this section] many new laws concerning absorption [of the taste of] the sin-offerings [by the vessels in which they are boiled].60Verse 21.
Now in this section [dealing with the sin-offering] He added many new laws. [The verse] This is the law of the sin-offering teaches that there is one law for all sin-offerings,51See Note 16 above, that the term torah or torath (“law” or “law of”) at the beginning of a section, denotes inclusion, while hi denotes exclusion. So also the word zoth (this), as it says here in this case, zoth torath … (this is the law of …), means exclusion. meaning that even the blood of “the inner sin-offerings”52Sin-offerings were of two kinds: (a) those whose blood was sprinkled on the outer altar, and are therefore referred to as the “outer sin-offerings.” These included most of the sin-offerings. After the sprinkling of the blood and the burning of the fats, the meat was eaten by the priests, (b) The second group was called “the inner sin offerings,” because their blood was taken into the interior of the Sanctuary to be sprinkled in front of the Veil overhanging the Holy of Holies, as well as on the golden altar (see above, 4:6-7; 17-18), and on the Day of Atonement also in front of the ark (further, 16:14-15). These sin-offerings were wholly burnt outside the camp [and later, after the Sanctuary was built, they were burnt outside the city of Jerusalem]. — Now here in Verse 20 Scripture states the law regarding “the outer sin-offerings,” that if any of their blood was sprinkled upon a garment, the garment must be washed in a holy place [i.e., in the Court of the Sanctuary], But it does not say this law with regard to “the inner sin-offerings.” Since the section, however, begins with the expression [zoth] ‘torath’ hachatath (this is ‘the law’ of the sin-offering), and the word torath denotes inclusion, we know that the same law applies to both kinds of sin-offering. [if sprinkled upon a garment] must be washed off [in a holy place]. I might think that this applies also to a sin-offering brought from a bird, Scripture therefore says zoth [‘zoth’ torath hachatath (‘this’ is the law of the sin-offering) — and the word zoth denotes exclusion]. He also states here [in the verse before us], in the place where the burnt-offering is slaughtered shall the sin-offering be slaughtered before the Eternal, thus indicating that all sin-offerings must be slaughtered only on the northern side of the altar, since in the section of Vayikra this was stated only with reference to the sin-offering of the prince53Above, 4:24. and of the individual;54Ibid., Verses 29, 33. therefore here [in this section] they are all included — the sin-offerings of the public and “the inner sin-offerings.”52Sin-offerings were of two kinds: (a) those whose blood was sprinkled on the outer altar, and are therefore referred to as the “outer sin-offerings.” These included most of the sin-offerings. After the sprinkling of the blood and the burning of the fats, the meat was eaten by the priests, (b) The second group was called “the inner sin offerings,” because their blood was taken into the interior of the Sanctuary to be sprinkled in front of the Veil overhanging the Holy of Holies, as well as on the golden altar (see above, 4:6-7; 17-18), and on the Day of Atonement also in front of the ark (further, 16:14-15). These sin-offerings were wholly burnt outside the camp [and later, after the Sanctuary was built, they were burnt outside the city of Jerusalem]. — Now here in Verse 20 Scripture states the law regarding “the outer sin-offerings,” that if any of their blood was sprinkled upon a garment, the garment must be washed in a holy place [i.e., in the Court of the Sanctuary], But it does not say this law with regard to “the inner sin-offerings.” Since the section, however, begins with the expression [zoth] ‘torath’ hachatath (this is ‘the law’ of the sin-offering), and the word torath denotes inclusion, we know that the same law applies to both kinds of sin-offering.
The Rabbis have further interpreted: Most holy, this comes to include the peace-offerings of the public,55Peace-offerings could be brought only by an individual, and they were considered of a lesser degree of holiness. Only once a year, namely, on the Festival of Shevuoth, were peace-offerings brought by the public (see further, 23:19). These were considered among “the most holy offerings.” Offerings which were most holy were slaughtered on the north side of the altar, and could be eaten only by male priests, within the Court of the Sanctuary, during the same day and night; those that were holy to a lesser degree were slaughtered in any part of the Court, and could be eaten by any person, within the enclosed city of Jerusalem, for two days and the intervening night. The thanks-offering and the Nazirite’s ram, though holy to a lesser degree, could be eaten only the same day and the ensuing night. teaching that they may only be slaughtered on the northern side of the altar, as all offerings of the most holy degree are required to be slaughtered on the northern side. Hi (it is) — ‘it is’ the most holy, comes to exclude the thanks-offering56Further, 7:12. The thanks-offering is a form of peace-offering, and is therefore holy to a lesser degree. and the ram of the Nazirite57Numbers 6:14. The ram of the Nazirite is a peace-offering (ibid.). [thus teaching that they may be slaughtered anywhere in the Temple Court, as their holiness is of a lesser degree]. He further commanded here to give the meat of the sin-offerings to the sons of Aaron58Verse 22. — that is, to the males and not the daughters of Aaron — and commanded them to eat it within the Court of the Tent of Meeting.59Verse 19. In addition He mentioned [in this section] many new laws concerning absorption [of the taste of] the sin-offerings [by the vessels in which they are boiled].60Verse 21.