Комментарий к Вайикра 4:32

ואם כבש יביא קרבנו, And if he bring a lamb for his offering, etc. Why did the Torah have to make two separate paragraphs out of verses 27-31 and 32-35? Why did the Torah not simply state in the previous paragraph that the individual inadvertent sinner who is the subject in both paragraphs has the choice of bringing either a ewe or a she-goat to serve as his sin-offering? This would have eliminated the need for the entire paragraph commencing with verse 32? I believe that the reason why the Torah chose to write a separate paragraph is the same as why the Torah saw fit to write the paragraph starting with 3,6-11 and a separate paragraph commencing with 3,11-17 when the peace-offering consists of a she-goat. Torat Kohanim on 3,12 (item 185) explained all that. In our instance when the Torah speaks of sheep and goats as sin-offerings rather than as peace-offerings as in chapter three, the Torah (4,31) speaks of separating and burning up on the altar all of the fat of the she-goat sin-offering, comparing it with 3,9 where the fat-tail of sheep is included in the parts to be burned up as a peace-offering. In the case of a sin-offering consisting of a sheep, all of the fat parts are to be offered on the altar (4,35) including the fat-tail. We could not have derived the legislation pertaining to voluntary peace-offerings from legislation describing what is to be done with the same kind of animal when it is offered as a mandatory sin-offering.

Concerning the words וסמך את ידו, that the owner- sinner has to place his weight on the sin-offering prior to its being slaughtered, something that I would have derived from the same rule pertaining to the she-goat sin-offering, Torat Kohanim uses the superfluous words as applying to sin-offerings by a Nazirite or a person struck with Tzora-at after he has been declared healed. Both of these people have to bring a mandatory sin-offering at the end of the term of Nazirism or when the affliction has disappeared (compare Numbers 6,14, and Leviticus 14,11). In either instance the Torah did not mention the need for the person who obtains atonement by means of that offering to perform the rite of placing his weight on the animal. Therefore, the superfluous words וסמך ידו in our verse are used as applicable to those sin-offerings. ושחט אותה לחטאת, and he is to slaughter it to be a sin-offering. Zevachim 7 derives from these words that the act of slaughtering must be accompanied by the intent that the animal in question become a sin-offering. This is another detail which could only have been derived by the repetition of this sentence. In the previous paragraph these words were needed for the plain meaning of the verse. You may learn from this verse that this rule applies both to the sin-offering of a she-goat and that of a ewe. במקום אשר ישחט את העולה, in the place where he (the priest) is to slaughter the burnt-offering. Zevachim 48 asks: "whence do I know that the sin-offering had to be slaughtered on the northern side of the altar? Answer: Leviticus 4,33." The Talmud goes on to ask: "granted that this is true of the slaughtering; whence do I know that this is not only an initial requirement but is mandatory? Answer: "from the additional and otherwise superfluous words במקום אשר ישחט את העולה." Again we have proof that the verse had to be written in two separate paragraphs (29 and 33). The Talmud there goes on to demonstrate that this requirement applies as a mandatory requirement to all categories of sin-offerings. מדם החטאת, from the blood of the sin-offering, etc. Torat Kohanim derives from this superfluous repetition (compare verse 30) that the receiving of the blood into the receptacle provided for this was mandatory. The same kind of exegesis is used to derive halachot from every single repetition in these two paragraphs.