利未記 17:3 註釋：Rashi, Ibn Ezra, Or HaChaim & Tur HaArokh

ישחט שור או כשב‎ ‎‎‏ אשר [WHAT MAN SOEVER] THAT SLAUGHTERETH AN OX, OR A LAMB — Scripture is speaking here of consecrated animals since it says (v. 4) "and bringeth it not unto the appointed tent to offer an offering" (cf. Sifra, Acharei Mot, Section 6 3; Zevachim 106a).

If Scripture had only said in the camp , it would be permissible to slaughter animals anywhere outside of the camp. The commandment that is herein given also applies to the Temple; but there it covers only the districts close to Jerusalem (the definition of “close” is known from tradition [Qiddushin 57b]). In faraway places one may simply slaughter the animal and eat its flesh (for so it is written [Deuteronomy 12:21]). Many people have incorrectly said that, during the Exile, all flesh is forbidden. They assert that the passage “nor did meat or wine come into my mouth” [Daniel 10:3] denotes an additional abstinence from the flesh of fish. I do not wish to spend time refuting them.

איש איש …אשד ישחט, any person who slaughters, etc. Why is the word איש repeated here? In Zevachim 108 they explain this in terms of Rabbi Shimon who claimed that if someone slaughters an animal (intended as a sacrifice) on behalf of a private individual he would be guilty of slaughtering sacred things outside the Temple precincts. They base this on the repeated mention of איש meaning איש לאיש. They do not explain it as meaning that if two people combined in that act that they would both be culpable for that sin. The reason is that the Torah phrased culpability by referring to האיש ההוא, i.e. a single individual. The Talmud also explains the restrictive word ההוא as excluding anyone who committed this act accidentally, erroneously or inadvertently. At the same time they explain the word as excluding two people who combined to slaughter the animal by saying the Torah did not write ההם, but ההוא. We find this somewhat difficult seeing that Torat Kohanim is on record as deriving this halachah from the words דם שפך and not from the word ההוא. One may answer that inasmuch as there are two separate restrictive expressions, i.e. ההוא as well as שפך (verse 4), Torat Kohanim derives from the one that when two people slaughter jointly that they are not culpable, and from the other that if the act did not occur intentionally and without outside coercion the perpetrator is not punishable.

במחנה [WHAT MAN SOEVER SLAUGHTERETH …] IN THE CAMP — i. e. outside the forecourt (cf. Sifra, Acharei Mot, Section 6 5; Zevachim 107b).