Комментарий к Шмот 29:33

ואכלו אתם AND THEY SHALL EAT THOSE THINGS i. e. Aaron and his sons because they are the “owners” of them (cf. Pesachim 59b).

ואכלו אותם אשר כפר בהם, "and they will eat them with which atonement was made." They will eat those parts of the animal in their capacity as owners and not in their capacity as priests. The meaning of the words אשר כפר בהם is that the consumption of meat of the peace-offerings by their owners confers atonement upon them. Even Moses was forbidden to eat of any of these parts of the animal, though he was permitted to eat the breast and the thigh.

Through which atonement was achieved. . . “strange” and objectionable. I.e., everything strange and objectionable that Aharon and his sons did was atoned for them through this ram of the completion-offering and this bread. [Rashi knows this] because otherwise, [if כֻפַר referred to Aharon and his sons, and not to everything “strange and objectionable”,] it should say אשר כֻפְרו בהם (plural).

אשר כופר בהם, “wherewith atonement was made for them;” this verse has at least one word missing, and its meaning is as if the Torah had written: אשר כופר להם בהם, “by means of which the sin of the golden calf had been forgiven them.”

אשד כפר בהם THROUGH WHOM THERE WAS EXPIATED everything that was strange and objectionable.

By means of the ram and these breads. [Rashi is explaining that] Aharon and his sons became established into the priesthood by means of properly performing the ram and bread offerings, not by the previously mentioned eating of them.

למלא את ידם TO INITIATE THEM INTO OFFICE by means of this ram and bread.

By means of these מלואים -offerings. . . Rashi is explaining that לקדש אותם [should be understood as if it] is missing a ו , [and means ולקדש אותם ]. Otherwise, it would convey that their installation is what sanctifies them for the priesthood, but this is not so. Rather, performing the מילואים -offerings causes both their installation in the service and their sanctification for the priesthood.

לקדש אתם TO SANCTIFY THEM — for by means of this initiation-sacrifice they were installed and sanctified to the priesthood.

Holy of Holies. . . I.e., [a non-kohein is forbidden to eat] from every kind of offering that is classified as Holy of Holies, not only from these offerings. [Rashi knows this] because Scripture gave a reason for the prohibition of “A stranger may not eat thereof,” [saying: “For they are sacred.”] This implies that the prohibition applies to all [offerings with similar sanctity].

כי קדש הם BECAUSE THEY ARE HOLY — i. e. holy in the highest degree. From this we derive the prohibition against a “stranger” (a non-priest) eating anything that is holy in the highest degree (Makkot 18b), since Scripture assigns a reason for the matter (why a stranger may not eat of these), viz., because they are holy in the highest degree (cf. Pesachim 24a).

That is that He commanded the priests to eat the meat of consecrated animals - meaning the sin-offering and the guilt-offering, which are the most consecrated of the consecrated (kodshei kedoshim). And that is His saying, "And they shall eat those with which they atoned" (Exodus 29:33). And the language of the [Sifra] (Sifra, Shemini, Chapter 2:4) is, "From where [do we know] that the eating of offerings is atonement? [Hence] we learn to say, 'and it, has He given to you to forgive the sin of the congregation' (Leviticus 10:17). How is this? Priests eat and the owners are atoned for." And from the stipulations of this commandment - and that is the eating that is the commandment - is, however, that it be for the day and the night, until midnight. And afterwards, the eating of that sin-offering or guilt-offering is forbidden. Indeed, the commandment of eating is for a limited time. And women are not obligated in it, since women do not eat the most consecrated of the consecrated, about which the verse appears. However the other consecrated foods, meaning the less consecrated of the consecrated (kodshim kalim), are eaten for two days and a night - except for the thanksgiving-offering and the ram of the nazarite, which are for one day and the night until midnight, even though they are of the less consecrated of the consecrated. And women also eat from the less consecrated of the consecrated. And its eating is also an extension of the commandment; likewise is the eating of the priestly tithe an extension of the commandment. However the eating of the less consecrated of the consecrated and of priestly tithes is not like the eating of the meat of the sin-offering and the guilt-offering. For the atonement of the penitent is completed with the eating of this meat from the sin-offering and the guilt-offering, as we explained; and the language of the command is about their eating, which is not the case with the less consecrated of the consecrated and priestly tithes. And therefore it is [only] an extension of the commandment; but one who eats them does a commandment. And the language of the Sifrei (Sifrei Bamidbar 116:2) is "'I give you your priesthood as a service of gift' (Numbers 18:7) - to make the eating of consecrated items in the [outer] limits like the Temple service in the Temple: Just like for the service of the Temple, he washes his hands and then eats; so too does he wash his hands and then eat the consecrated items [outside the Temple]. And the laws of this commandment have already been explained in Zevachim. (See Parashat Tetzaveh; Mishneh Torah, Sacrificial Procedure 10.)