ציטירנדיקער פּירוש אויף ויקרא 6:19

Though scripture speaks only of [hatats] which are eaten, for it is said, “In the holy place shall it be eaten,” (Leviticus 6:19), yet both those which may be eaten and the inner [sacrifices] necessitate washing, for it is said, “[This is] the law of the hatat” (Leviticus 6:18), there is one law for all hatats. The mishnah clarifies that verse 20 speaks about all hatats, both those that are eaten by the priests and those that are offered inside the Sanctuary on the golden altar and are not eaten (see 5:1-2). Although verse 19 seems to refer only to hatats that are eaten, since verse 18 refers to all hatats, the rules that are in verse 20 are understood as referring to all hatats as well.

erhalten keinen Anteil von dem Heiligen. Beim Sündopfer heisst es (Lev. 6, 19): הכהן חמחטא אותה יאכלנה der Priester, der es als Sündopfer darbringt, soll es essen. Unter dem „als Sündopfer darbringen“ ist das Sprengen des Blutes zu verstehen, durch welches erst die Sühne vollzogen wird, wofür auch die Bestimmung beim Friedensopfer spricht, wo es heisst (Lev. 7, 14): לכהן הזורק את דם השלמים לו יהיה. Es kann aber nicht gemeint sein, dass nur der Priester, der das Blut gesprengt hat, davon essen darf, da es weiter (6, 22) heisst, כל זכר בכהנים יאכל אותה, dass jeder männliche Priester es essen darf. Das המחטא wird deshalb mit ראוי לחיטוי erklärt: nur ein solcher Priester, der die Opferhandlung hätte vollziehen können, der nicht aus irgend einem Grunde untauglich dazu ist, darf davon essen. Auch in diesem Sinne aufgefasst würde aber diese Bestimmung nicht mit der in V. 22 gegebenen übereinstimmen, da in dem כל זכר auch Minderjährige mit einbegriffen sind, und diese nicht ראוי לחיטוי sind. Es ist deshalb die ganze Bestimmung überhaupt nicht auf das Essen selbst zu beziehen, sondern es soll durch sie nur bestimmt werden, wer von dem Opfer einen Anteil zum Essen bekommt: nur Priester, die ראוי לחיטוי sind, erhalten Anteil davon zum Essen, der טבול יום dagegen und der מחוסר כפורים, die den Opferdienst nicht versehen dürfen (s. II, 1) erhalten keinen Anteil.

בני אהרן, “sons of Aaron,” etc. Our sages in Sotah 23 understand this as excluding female descendants of priests, i.e. “the sons of Aaron but not the daughters of Aaron.” I have explained the reason why the female offspring of priests is not considered as priests in the full sense of the word in my commentary on Parshat Tzav (Leviticus 6,19) as due to the woman having been the one who brought death into the world. This does not make them fit to act as priests, i.e. people who are concerned with preserving and extending life.
The reason that this paragraph of special laws for the priests has been written immediately after the verse prohibiting the law of how to deal with sorcerers, various kinds of performers of magic, is explained in the Midrash as justified by subsequent Jewish history. King Saul killed an entire city of Priests (Nof), compare Samuel I 22,18 appointing Doeg their accuser to be the executioner. [There had not been the kind of evidence that the priests had committed treason against Saul which would stand up in court. Ed.] Subsequently, when King Saul found himself in a quandary when he did want advice from G’d and was refused it, he turned to a necromancer despite the express prohibition to even allow such people to live in Leviticus 20,27. G’d had foreseen all this and had written these two commandments, i.e. to give precedence to the priests and to abhor necromancers as a warning to Saul and others not to become guilty of the sin described.
Isaiah 8,19 deals with this subject when he writes addressing the common folk who might be asked to practice the art of necromancy by saying: “should the people say to you, ‘inquire of the ghosts and familiar spirits that chirp and moan, for a people may inquire of its divine beings, of the dead on behalf of the living, for instruction and message;’ by responding: ‘surely for one who speaks thus there shall be no dawn.” Isaiah’s point is that if such a practice is raising its head in Israel the people have to respond that they get any information they are desirous of from their G’d directly, not from charlatans, etc. The prophet Elijah had remonstrated with King Achazyah who had sent inquiries to idols of other nations, and had challenged him saying: “are there then no representatives of the true Lord in Israel that you saw fit to inquire from deities like Baal Zevuv and others?” (Kings II 1,6). In the event that the people feel that they have no legitimate address from which to inquire about their future, the Torah goes on record in Deut. 17,9: “you will come to the priests, the Levites, or to the judge who will officiate in those days; when you inquire they will tell you.”
Rabbi Yehoshua from the village Sakinin said in the name of Rabbi Yehoshua ben Levi that G’d showed Moses a bird’s eye view of all subsequent generations and their respective leaders. He showed him King Saul, his sons, and his death by the sword of the Jewish people’s enemies. This was part of the panorama G’d showed to Moses. Moses was aghast and exclaimed: “the first King of the Jewish people should have such a tragic end, should be stabbed by a sword?” Thereupon G’d told Moses to write down the paragraph we are now dealing with. Thus far Rabbi Yehoshua (compare Tanchuma Emor 2). I plan to explain the details about the various forms of necromancy, etc., in connection with Parshat Shoftim, (seeing there are different views about this subject).

[והבשר כל טהור יאכל בשר ‎AND AS FOR THE FLESH ALL THAT ARE CLEAN MAY EAT FLESH — This is as much as to say: all that I have told thee (some editions read: שאסרתי לך, — “that I have forbidden thee”), is only in the case of the sin-offering and a guilt-offering: that if these went forth (were carried forth) without the hangings of the forecourt they are forbidden (נפסלים ביוצא), as it is said, (Leviticus 6:19) “in the enclosure of the tent of meeting”) shall they eat it”; but with regard to this flesh (that of שלמים) I tell thee, “all that are clean may eat flesh” even amidst all the people (some editions read: בכל העיר, “in the whole city”, which is what “amidst all the people” is intended to mean)].