Komentaryong Sumisipi para sa Deuteronomio 27:6

AND IF HIS OFFERING BE A SACRIFICE OF PEACE-OFFERINGS: IF HE OFFER OF THE HERD, WHETHER MALE OR FEMALE. The reason why the burnt-offering may only be male,²³⁵Above, Chapter 1, Verses 3 and 10. whereas in the case of the peace-offering it can be male or female, and the sin-offering must only be female,²³⁶Further, 4:28. This applies only to the sin-offering of an ordinary individual. See further on in the text for the sin-offering of the prince (4:23). is very clear, since the olah (the burnt-offering) is as its name indicates, [i.e., “ascension” — being that it reaches above all Divine attributes], whilst sh’lamim (the peace-offering) is of the expressions: and all My pleasures ‘yashlim’ (he will perform — literally: he will “perfect”);²³⁷Isaiah 44:28. ‘avanim sh’leimoth’ (whole stones).²³⁸Deuteronomy 27:6. Since the peace-offering is brought in order to bring peace into the world, it performs the function of harmonizing all attributes, such as justice and mercy. Hence it may be brought from the male or female (Ricanti). See my Hebrew commentary, p. 19; also Note 240 further. The sin-offering is in order to appease Him with the present that goeth before²³⁹Genesis 32:21. Him. I have already written on this matter.²⁴⁰Ibid., 46:1 (Vol. I, p. 542): “Jacob offered peace-offerings in order to bring all Divine attributes into accord towards him …”. See also ibid., 32:21 (pp. 402-403). The guilt-offering must be a male,²⁴¹Further, Chapter 5, Verses 15 and 25. because the sin-offering is brought for those transgressions [for which, if committed wilfully, the sinner] incurs the penalty of excision, in order that the spirit return unto G-d who gave it,²⁴²Ecclesiastes 12:7. but the guilt-offering is not brought for those transgressions for which [if committed wilfully] one incurs excision, and therefore it is as if it were for a pleasing odor just like the burnt-offering.²⁴³Hence just like the burnt-offering is a male [for the reason explained above], so is the guilt-offering. The sin-offering of the prince is a he-goat,²⁴⁴Further, 4:23; although the sin-offering of a common person is a female, as explained above. because the prince is the sovereign unto whom judgment [rightfully] belongs,²⁴⁵See Ezekiel 21:32. and he fights the battles of G-d and lives by his sword;²⁴⁶See Genesis 27:40. therefore his offering is the same as the he-goat brought in case of idol-worship [by the congregation].²⁴⁷Numbers 15:24.

und brachte von dort unversehrte. Deut. 27, 6.

Dann nahmen sie die Steine. Nachdem sie geopfert hatten (Deut. 27, 6; Jos. 8, 31), nahmen sie den Altar wieder auseinander.

And they took the stones - they dismantled the alter after having brought the burnt offerings and the peace offerings, as is written "you shall offer on it burnt offerings" [Deuteronomy 27:6].

ואם מזבח אבנים AND IF (according to Rashi, AND WHEN) [THOU WILT MAKE ME] AN ALTAR OF STONES — Rabbi Ishmael said: Every time the word אם it used in the Torah it refer to some action the doing of which is optional, except in three instances. Here: ואם מזבח אבנים תעשה לי — you see that this אם is used in the sense of כאשר, “when”, the meaning being: “And when thou makest me an altar of stone, לא תבנה אתהן גזית THOU SHALT NOT BUILD IT OF HEWN STONE, for, as a matter of fact, it is obligatory upon thee to build an altar of stone, as it is said, (Deuteronomy 27:6) “of whole stones thou shalt build [the altar of the Lord thy God]”. Similarly, (Exodus 22:24) אם כסף תלוה את עמי is obligatory and signifies: “when (אם) thou lendest My people money”, and not, “if thou lendest”, because it is said, (Deuteronomy 15:8) “And thou shalt surely lend him”; consequently this אם also is used in the sense of כאשר “when”. Similarly, (Leviticus 2:14) ואם תקריב מנחת בכורים, for this refers to the meal-offering of the Omer which is obligatory and therefore the trantlation is, “And when (ואם) thou offerest the meal-offering of first-fruits”, and not, “if thou offerest”. You must therefore admit that these instances of אם are not conditional, meaning “if”, but they are absolute, and that they are used in the sense of כאשר, “when” (Mekhilta; Yalkut Shimoni on Torah 306; cf. Rashi on Leviticus 2:14).